G.W.F.
Hegel
Name:
Birth: August 27, 1770 (Stuttgart, Germany)
Death: November 14, 1831 (Berlin, Germany)
School/tradition: Founder of Hegelianism
Main interests: Logic, Philosophy of history, Aesthetics, Religion,
Metaphysics, Epistemology, Political Science,
Notable ideas: Absolute idealism, Dialectic
Influences: Aristotle, Anselm, Descartes, Goethe, Spinoza, Rousseau,
Boehme, Kant, Fichte, Schelling
Influenced: Feuerbach, Croce, Marx, Engels, Bauer, Bradley, Lenin, Trotsky,
Lukács, Heidegger, Sartre, Barth, Küng, Habermas, Gadamer,
Moltmann
(August 27, 1770 – November 14, 1831) was a German philosopher
born in Stuttgart, Württemberg, in present-day southwest Germany.
His influence has been widespread on writers of widely varying positions,
including both his admirers (F. H. Bradley, Sartre, Hans Küng,
Bruno Bauer, Karl Marx), and his detractors (Kierkegaard, Schopenhauer,
Nietzsche, Heidegger, Schelling). His great achievement was to introduce
for the first time in philosophy the idea that History and the concrete
are important in getting out of the circle of philosophia perennis,
i.e., the perennial problems of philosophy. Also, for the first time
in the history of philosophy he realised the importance of the Other
in the coming to be of self-consciousness, see slave-master dialectic.
Life and work
Hegel was born in Stuttgart on August 27, 1770. As a child he was a
voracious reader of literature, newspapers, philosophical essays, and
writings on various other topics. In part, Hegel's literate childhood
can be attributed to his uncharacteristically progressive mother who
actively nurtured her children's intellectual development. The Hegels
were a well-established middle class family in Stuttgart. His father
was a civil servant in the administrative government of Württemberg.
Hegel was a sickly child and almost died of smallpox before he was six.
He had a close relationship with his sister, Christiane, which would
remain a strong bond throughout his life.
He received his
education at the Tübinger Stift (seminary of the Protestant Church
in Württemberg), where he was friends with the future philosopher
Friedrich Schelling and the poet Friedrich Hölderlin. In their
shared dislike for what was regarded as the restrictive environment
of the Tübingen seminary, the three became close friends and mutually
influenced each other's ideas. The three watched the unfolding of the
French Revolution and immersed themselves in the emerging criticism
of the idealist philosophy of Immanuel Kant. To be more precise, Hölderlin
and Schelling immersed themselves in debates on Kantian philosophy;
Hegel's interest only came later, after his own abortive attempts to
work out a popular philosophy — which was his original ambition.
The Popularphilosophen were writers who introduced and debated issues
of the day, a way of promoting the values of the Enlightenment. Most
of them were informed by English or Scottish thinkers such as Locke
or Reid; Hegel wanted to "complete" the critical philosophy
of Kant in the mode of a Popularphilosoph. At Tübingen he was skeptical
of the highly theoretical (and technical) discussions that Hölderlin
and Schelling engaged in. It was only in 1800 that Hegel admitted the
need to resolve the difficulties of the Kantian system before it could
hope to be put into practice.
In 1801 Hegel secured
a place at the University of Jena as a privatdozent. He gave a course
of lectures which became immensely popular, at the same time as his
nemesis Arthur Schopenhauer gave a course that had no attendees. The
university promoted Hegel to the position of Extraordinary Professor,
perhaps due to the influence of Goethe on the authorities. However,
with the conquest of Prussia by Napoleon in 1806, the University had
to close. Hegel worked as a journalist for a few years, marrying Marie
von Tucher in 1811. After publishing The Science of Logic, Hegel attained
a post at the University of Heidelberg in 1816. He published The Encyclopedia
of the Philosophical Sentences in Outline, a summary of his philosophy
for students who were to attend his lectures. In 1818 he accepted a
job at the University of Berlin which made him a full professor of philosophy.
Frederick William III decorated Hegel for his service to the Prussian
regime and appointed him rector of the university in 1830. He was deeply
disturbed by the riots for reform in Berlin. In 1831 a cholera epidemic
broke out in Berlin and Hegel fled; but he returned prematurely, caught
the infection, and a few days later died in his sleep at the age of
61.
Hegel published
only four books during his life: the Phenomenology of Spirit (or Phenomenology
of Mind), his account of the evolution of consciousness from sense-perception
to absolute knowledge, published in 1807; the Science of Logic, the
logical and metaphysical core of his philosophy, in three volumes, published
in 1811, 1812, and 1816 (revised 1831); Encyclopedia of the Philosophical
Sciences, a summary of his entire philosophical system, which was originally
published in 1816 and revised in 1827 and 1830; and the Elements of
the Philosophy of Right, his political philosophy, published in 1822.
He also published some articles early in his career and during his Berlin
period. A number of other works on the philosophy of history, religion,
aesthetics, and the history of philosophy were compiled from the lecture
notes of his students and published posthumously.
Hegel's Grave
in BerlinHegel's works have a reputation for their difficulty and for
the breadth of the topics they attempt to cover. Hegel introduced a
system for understanding the history of philosophy and the world itself,
often described as a progression in which each successive movement emerges
as a solution to the contradictions inherent in the preceding movement.
For example, the French Revolution for Hegel constitutes the introduction
of real freedom into European societies for the first time in recorded
history. But precisely because of its absolute novelty, it is also absolutely
radical: on the one hand the upsurge of violence required to carry out
the revolution cannot cease to be itself, while on the other, it has
already consumed its opponent. The revolution therefore has nowhere
to turn but onto its own result: the hard-won freedom is consumed by
a brutal Reign of Terror. History, however, progresses by learning from
its mistakes: only after and precisely because of this experience can
one posit the existence of a constitutional state of free citizens,
embodying both the benevolent organizing power of rational government
and the revolutionary ideals of freedom and equality. Hegel's remarks
on the French revolution led German poet Heinrich Heine to label him
"The Orléans of German Philosophy".
Hegel's writing
style is difficult to read; he is described by Bertrand Russell in the
History of Western Philosophy as the single most difficult philosopher
to understand. Supposedly, this is partly because Hegel tried to develop
a new form of thinking and logic, which he called "speculative
reason" and which is today popularly called "dialectic,"
to try to overcome what he saw as the limitations of both common sense
and of traditional philosophy at grasping philosophical problems and
the relation between thought and reality.
HEGEL
(b.1770 - d.1831)
STUTTGART
(1770)
The house in which
Hegel was born is still standing today, having survived the terrible
devastation of World War II. It is now located in the center of town
at 53 Eberhardstrasse, Stuttgart, Germany. On September 29th 1769 George
Ludwig Hegel and Maria Magdalena Fromm were married and on August 27,
1770 they had a son who was christened Georg Wilhelm Friedrich. Two
children were to follow, Christina, the daughter, who eventually outlived
her famous brother, contracted a nervous disorder while employed as
governess for Count von Berlichingen. Latter while traveling in 1832,
within a year of her brother's death, she committed suicide. George
Ludwig, their youngest child, died at an early age while an officer
in the Russian Campaign.
Hegel proved himself
to be an excellent student at the Stuttgart Gymnasium in Swabia, where
ancient Greek and Roman classics were the main focus of study. He grew
up and was schooled in a region which had produced an outstanding array
of writers, philosophers, and theologians including Schelling, Hegel
and Schiller. His father wanted him to become a minister and that was
the direction he planned to pursue.
TÜBINGEN (1788)
In the winter of
1788 Hegel registered for the semester at the University of Tübingen.
As the recipient of a scholarship he lived in the Theological Seminary,
situated on the slopes of the Neckar River. It is here that he roomed
with Hölderlin and Schelling (1790-91). Although he was a good
student, he was often known to carouse with his friends. His burning
interest in Rousseau and practical and political matters, left him with
little concern for theories or metaphysics - although he did read Plato,
Kant, Schiller, Jacobi, etc.
BERNE (1793)
Hegel officially
received his Masters degree in September 1790, and three years later
in June 1793 graduated from the Theological Seminary. Sometime during
this period he changed his mind about becoming a minister. Hegel accepted
a position as tutor in Berne later that same year, around October 1793,
in the home of Karl F. Steiger. Hegel was granted full use of Steiger's
father's library with many books on philosophy, history, and political
works. It was here that he returned to Kant's works, and the study of
Fichte.
FRANKFURT (1797)
A letter from Hölderlin
who was residing in Frankfurt, invited Hegel to come and work there
for Herr Gogul as a tutor, a position he accepted in 1797 because it
gave him more time for his personal studies. By 1800 he had written
the "Fragment of a System in Frankfurt" which contained in
the closing lines the statement, "Every individual is a blind link
in the chain of absolute necessity, along which the world develops.
Every individual can raise himself to domination over a great length
of this chain only if he realizes the goal of this great necessity and,
by virtue of this knowledge, learns to speak the magic words which evokes
its shape... this knowledge can be gathered from philosophy alone."
Hegel's political interest continued in Frankfurt and he intensely studied
Kant's moral, legal and ethical philosophy. He especially found a direct
conflict with Kant's insistence that State and Church had no business
with each other. For Hegel Church and State cannot be severed, "A
human being must not be split into a discrete political and discrete
religious being."
JENA (1801)
After the death
of his father in 1799 he received an inheritance which allowed him to
give up tutoring to prepare himself for an academic career. Hegel wrote
to his old friend Schelling who was living in Jena, and Schelling invited
him to come there to live. He accepted the invitation in 1801 and shortly
thereafter he wrote "The Difference Between Fichte's and Schelling's
System of Philosophy." In this essay Hegel expressed that Fichte
had not attained a concept of nature or ethics, while Schelling's philosophy
of nature and mind was more acceptable, although, with caution, pointing
out the shortcomings of his philosophy and expressing his own philosophical
view point.
On his 31st birthday
in August 1801, after presenting his dissertation on "De orbitis
planetarium" criticizing Newton's scientific method, Hegel passed
the qualifying exam giving him the right to lecture at a German University.
Thereafter he became an unsalaried lecturer and spoke on logic, metaphysics,
natural law and the history of philosophy. During this time he had gained
many friends in Jena, and besides Schelling, his most loyal and helpful
friend was Freiderich Niethammer, who moved to Würzburg in 1803.
Schelling accepted a tutoring position at the University of Würzburg
that same year, so Hegel had to terminate their joint work on the "Critical
Journal of Philosophy" which they had started in 1802. Hegel had
written most of the articles including "On the Essence of Philosophical
Criticism" in which he challenged those who were under the delusion
that they could establish different philosophies side by side and forget
that all philosophy is one. He also opposed the idea that one's thought
could be so original as if not to have any basis in the slow development
of history, as well as the erroneous idea of popularizing speculative
thinking which could only lead to its degeneration.
Beside his writings
of a political nature is "Faith and Knowledge or the Reflective
Philosophy of Subjectivity". It is significant because of its penetrating
critique of the philosophies of Kant, Fichte and Jacobi, explaining
that the "reflective philosophy" of these three depict reason
only at the empirical level, and in opposing thought to the finite they
remain wholly within its sphere. Such philosophy can never know God,
or the infinite but only Man "as a fixed insurmountable finitude
of reason... that can daub itself here and there with an alien metaphysics."
He then goes on, perhaps in reference to the Mona Lisa, "...as
if art, limited to portraiture, sought its ideal by adding a touch of
yearning to the eye of an ordinary face, or a melancholy smile to the
mouth, yet was forbidden to depict the gods, who are beyond yearning
and melancholy (as if the representation of the eternal images were
possible only at the expense of the human)..."
Hegel considered
empiricism to be abstract, upon which a superficial metaphysics is hoisted
by reference to faith in something higher. That the infinite cannot
stand against the finite on equal footing is the truth of the infinite.
The true infinite must rather annul the independent truth of the finite
and claim it as a moment of itself. Looking for a chance to establish
himself in the university, Hegel wrote to Goethe in 1804 who helped
him gain an associate professorship at the Ministry at Weimar, though
at a very meager salary.
THE PHENOMENOLOGY
OF SPIRIT (1806)
In 1805 Hegel decided
to publish his book "The Phenomenology of Spirit" an introductory
work to what would become his entire system of philosophy. It was by
his friend Niethammer's intervention that he was able to get the financing
required to finish the manuscript. By October 1806 Napoleon and his
men came riding through Jena and plundered the city. In the midst of
the battle, Hegel managed to send off the rest of the manuscript. But
his financial situation became a drain on him and once again he wrote
to his friend Schelling at the University of Munich, asking for some
help in getting a more secure position. Schelling assured him he would
do what he could. In the mean time Niethammer came through with an offer
for him to edit the "Bamberger Zeitung." This was not exactly
the type of work Hegel wanted, but at least it served the immediate
purpose of providing some income. It was in 1807 that his landlord's
wife, Christina Burkhardt (whom he at one time even considered marrying),
bore him an illegitimate son (her third) and this further prompted him
to accept the position with the stipulation that it was temporary, in
the hope that an offer from Heidelberg was forthcoming.
NUREMBERG (1808)
Feeling unhappy
with the routine of the newspaper work he again wrote to Niethammer
who this time offered to help him get a position as headmaster at the
Nuremberg Gymnasium. Relieved to get out of the newspaper job, Hegel
gladly accepted the offer in November 1808. However, the financial problems
at the Gymnasium proved to be so difficult that Hegel again wrote to
Niethammer that he would be eager to relinquish the job to anyone else.
Since he was also
professor of philosophy along with his headmaster duties, he was content
with the teaching part of his life at Nuremberg. His students were at
the high school level, but Hegel never considered himself too sophisticated
to convey the principles of philosophy to younger minds. Rather he may
have considered it an opportunity to gain greater clarity of his ideas,
and further his conviction that philosophy was teachable. It also provided
the opportunity for him to develop the use of his original philosophical
terminology.
Hegel, however,
felt that philosophy should not be taught at the secondary school level,
first, because the students might lose interest in it at the higher
levels, thinking they already had enough, and secondly the instructors,
lacking proper philosophical training, might arouse more aversion than
interest in the subject.
Rather than teaching
concrete philosophical concepts to the young, Hegel thought that the
abstract forms should be emphasized, that they "must lose their
eyesight and their hearing, they must be diverted from thinking concretely,
be withdrawn into the inner night of the soul, on this basis they must
learn to seek, to retain definitions, and to make specific differentiations."
The more natural method of going from concrete to abstract, just because
it is natural is therefore unscholarly and unscientific. Furthermore,
its is erroneous to regard the natural method as easier than teaching
abstract thinking, just as learning to read the letters of the alphabet
is easier then learning words. It was his lectures at the high school
and the notebooks that the students kept that formed the basis of Karl
Rosenkrantz edition of the "Philosophical Propaedeutics."
In his tenure at Nuremberg, Hegel was a deeply respected, dutiful and
dedicated teacher.
MARRIAGE (1811)
By 1811 at the
age of 41 and again with some encouragement from his friend Niethammer,
Hegel married the twenty-year-old Marie Helena von Tucher (1791-1855)
of Nuremberg, thus joining the ranks of men like Fichte and Schelling
who were also married, in contrast to philosophers like Kant, Spinoza
and Descartes who were all bachelors. Their marriage took place on September
16, 1811 and endured in mutual love until Hegel's death in 1831. Their
first daughter died shortly after her birth. Their first son, Karl,
lived to the age of 85 and became professor of history at the University
of Erlangen. Their next son, Emanuel, named after his godfather, Niethammer,
became president of the province of Brandenburg, living to 77 years
of age. Hegel's illegitimate son, named Ludwig, although accepted into
his fathers house, may have felt somewhat estranged and later, at the
young age of 24, died in the military in August 1831, only a few months
before his father was to suddenly pass away.
SCIENCE OF LOGIC
(1812)
A few months after
his marriage the first two parts of "The Science of Logic"
were completed. Written mostly during his tenure at the Nuremberg Gymnasium,
the circumstances there did not permit him to render the manuscript
into a more readable form. It remains one of the most difficult philosophical
works today. The subject matter itself is not easy to grasp, and as
Hegel explains, "... 400 to 500 pp. constitute only the first part,
and they do not yet contain anything of what is usually called logic,
that they are metaphysical logic...." In a letter to Niethammer
he says, concerning the book, "... achieving a suitable form would
have taken me another year, an I need money to live on."
For Hegel, Logic
was not the same as the conventional idea of it. For him it was, "God's
thoughts prior to the creation." Even Aristotle's Logic which consisted
of the forms and laws of thinking in concepts, judgments and conclusions,
made up only a part of Hegel's Logic, which included, beyond form and
contents, the timeless and non-spatial being-in-itself of the Idea,
of Spirit (Geist). Concept and logical propositions are not only forms
or ways of thinking but essences of thinking. The entire process of
the world can be understood as the self development of the Idea or Spirit.
At the same time this process or self development is the essential dialectical
structure of philosophy itself, where thinking is consonant with experience.
HEIDELBERG (1816)
By 1816 Hegel was
presented with a three choices for a professorship at Erlangen, Berlin,
and Heidelberg. The rather cool and somewhat demeaning offers from Erlangen
and Berlin left him with no other choice but to accept Heidelberg. He
took up his post there in October 1816. By the end of that year he announced
the appearance of the "Encyclopedia of the Philosophical Sciences
in Outline" formed on the basis of his lectures at the Nuremberg
Gymnasium. The book was published in 1817 and was revised and expanded
in 1827 and again in 1830. Anecdotes began to spread of his being an
absent-minded professor who often became so absorbed in thought that
he would forget about his environs, a characteristic Hegel himself noted
about Socrates.
BERLIN (1818)
Due to the efforts
of Karl von Altenstein, an admirer of Hegel's, a generous offer to accept
the Chair of Philosophy at the University of Berlin came to Hegel in
1818, which he gladly accepted, seeing that all his terms would be cordially
met. In his inaugural lecture he states, "Obstructions to philosophy
are: on the one hand, the involvement of the mind in the problems of
necessity and everyday life; and on the other hand, the variety of opinions.
The mind captivated by this vanity, leaves itself no room for reason,
which does not seek anything of its own. This vanity must banish itself
to its own nothingness as soon as striving for substantial value becomes
a necessity for mankind, and such value alone asserts itself..."
He criticized the practically disappearing science of philosophy in
the rest of the world by those who "... do not seek to know the
truth but only phenomena, the temporal and accidental--only vain things,
and it is this vanity which is spreading through an monopolising philosophy."
And further that man "... should honor himself and consider himself
worthy of the highest." As Hegel's fame grew, the leading men would
not visit Berlin without going to his lectures or dropping in at his
home.
Hegel and his wife
frequented the theater and opera, and attended other concerts. His three
sons were all required to study music. Musical evenings were hosted
at their home, as were other social gatherings. Hegel liked to play
cards with his friends, and always read the daily newspapers. His sons
remember him often commenting on the political events of the day and
his fondness for drinking coffee. At home, Hegel would sit at his desk
with a sleeping gown on over his clothes wearing an unfashionable black
beret on his head. The lithographer Julius L. Sebbers in 1828 portrayed
him in this guise though Hegel, himself, disliked the picture. Hegel's
wife quipped to his sister, Christiane, that it probably annoyed him
because of its "uncomfortable likeness" to him.
PHILOSOPHY OF RIGHT
(1821)
Hegel's "Basic
Outline of the Philosophy of Right" was published in 1821 for use
in connection with his lectures. It was an attempt to present practical
philosophy in its compact entirety, "Hegel's entire system in the
positive element of practical reason." Because "philosophy
grasps its current era in thought," and because law is itself a
product of reason, it is not the task of philosophy, to replace political
reality, but to understand the rationality in that which is. From this
came the famous statement, "The real is the rational, the rational
is the real."
After that, the
only lengthy writing which Hegel accomplished was the elaboration of
his lecturer courses on the "Philosophy of Religion" and the
"Philosophy of World History." In his Philosophy of History
the principle was again "reason rules the world, and therefore
world history advances rationally." Thus Hegel saw that, "the
aim of world history is that the mind acquire the knowledge of what
it itself really is an that it make the knowledge concrete, realize
it for an existing world, and produced itself as something objective."
The Weltgeist or World Spirit achieves its purpose through the actions
of individuals, especially the world historical personalities who embody
the universal Concept (Begriff) though they may feel compelled by their
own individual purposes.
Hegel's "Lectures
on Aesthetics" were only published posthumously by Hotho between
1835-38. The substance of Religion coincides with that of Philosophy
as does Art. The State and Church are also related as Philosophy is
to Religion. Ultimately philosophy is not just absolute knowledge for
man, but the consummation of Gods reality, thus giving philosophy the
highest rank ever accorded it.
Hegel's wife did
not accompany him on his travels. This led him to write many letters
to her describing the details of his journeys, such as his cordial relation
with Goethe, his visit to the Hague, his praise for Holland and the
beauty of Vienna. At home his married life in Berlin was enjoyed with
much socializing and parties. He was adored by his wife and children,
and did everything he could to make his guests feel comfortable. But
he also possessed a sternness that would make anyone tremble at his
rebuke, and his categorical ways often put him at odds with even his
friends. His firm stand on political issues often became a source of
anger and vexation for himself.
HEGEL'S DEATH (1831)
A cholera epidemic
swept through Berlin in the Summer of 1831. Quite unexpectedly on November
14, 1831 Hegel, at the age of 61, died with the diagnosis of "cholera
sicca." There are, however, those who maintain that the cause of
death may have been due to the exacerbation of a chronic stomach ailment
that had become noticeable during his trip to Paris in 1827, and again
in the summer of 1830 when he was bedridden for three months. No one
had even the slightest idea that his illness that November would lead
to his death. His funeral was a dignified one deserving of a person
of his importance. He was buried next to Fichte and near Karl Solger,
in a place he had personally chosen at Solger's funeral.
AFTER HEGEL (1832)
Following Hegel's
death, his best trained students set themselves the task of continuing
his work and handing down his teachings to future generations. It was
only in the Natural Sciences that their influence seemed to gain few
advocates. None of Hegel's students seemed to have the creative genius
of their master however, and soon their pedantic efforts became an object
of ridicule. When Schelling took the Chair of Natural Philosophy at
the University of Berlin, although he attracted much attention he could
only present a doctrine which was incomparably inferior to Hegel's treatment,
and had to make up for such deficiencies with mystical and confusing
phraseology, without advancing his or anyone else's thinking. Thus natural
philosophy soon after vanished from Berlin and with it the age of Natural
Science exerted its unrestrained influence.
Hegel's opponents
were not only found in the Natural Sciences. His idea of history as
unfolding reason was attacked by those who held a more empiric or even
romantic perspective. Even the students of Hegelianism divided into
opposing sides, the conservative right wing defending the historical
tradition in politics, philosophy, and theology, and the radical left
wing turning the dialectical method into a principle of revolution.
We should note that both sides were directed toward the more historico-empirical
dimension of existence devoid of the current of Hegel's rational, conceptual
and logical development of Spirit. Perhaps no greater opposition arose
to Hegelianism than in the relationship of Philosophy to Religion. David
Strauss, Bruno Bauer and Karl Rosenkrantz each took a different stance
on the Hegelian interpretation of Christianity.
FEUERBACH, MARX,
ENGLES (1839)
In 1839 Ludwig Feuerbach
published a critique of Hegelian philosophy as a sublation of Hegel's
philosophy, bringing the absolute down from Spirit to Man, changing
men from theologians to anthropologists, lovers of God into lovers of
humanity. By the 1850's the triumphs of empirical natural sciences became
evident and the philosophies of materialism prevalent. Hegel's Philosophy
of Nature, in particular, was laughed at.
By 1845 Karl Marx
like Feuerbach tried to interpret Hegel with man and nature as the subject
of dialectical development, rather than the Absolute Idea. Furthermore,
where Hegel held that self-awareness was produced out of man's work,
Marx considered work to be the self-alienation of man in that what he
produces no longer belongs to himself in paid labor. Friedrich Engles
also tried, in the same way, to establish a more naturally grounded
subject for philosophy.
http://www.gwfhegel.org/hegelbio.html