Historicism and dialectics of Hegel

2024 Author: Henry Conors | [email protected]. Last modified: 2024-02-12 02:43

Georg Hegel is a German philosopher of the 19th century. His system claims to be universal in scope. The philosophy of history occupies an important place in it.

Hegel's dialectic is a developed view of history. History in his understanding appears as a process of formation and self-development of the spirit. It is generally considered by Hegel as the realization of logic, that is, the self-movement of an idea, some kind of absolute concept. For the spirit, as the main subject, the historical and logical necessity is to know oneself.

Phenomenology of spirit

One of the important philosophical ideas developed by Hegel is the phenomenology of the spirit. Spirit for Hegel is not an individual category. This refers not to the spirit of an individual subject, but to a supra-personal principle that has social roots. Spirit is "I" which is "we" and "we" which is "I". That is, it is a community, but it represents a certain individuality. This is also the dialectic of Hegel. The form of an individual is a universal form for the spirit, so that concreteness, individuality is inherent not only in an individual person, but also in any society or religion, philosophical doctrine. The spirit cognizes itself, its identity with the object, therefore progress in cognition is progress in freedom.

Alienation concept

Hegel's dialectic is closely linked to the concept of alienation, which he considers an inevitable phase in the development of anything. The subject of the process of development or cognition perceives any object as something alien to him, creates and forms this object, which acts as a kind of obstacle or something that dominates the subject.

Alienation applies not only to logic and cognition, but also to social life. The spirit objectifies itself in cultural and social forms, but all of them are external forces in relation to the individual, something alien that suppresses him, seeks to subjugate, break. The state, society and culture as a whole are institutions of repression. The development of man in history is the overcoming of alienation: his task is to master what compels him, but at the same time is his own creation. This is the dialectic. Hegel's philosophy sets the task for man: to transform this force so that it is a free extension of his own being.

The purpose of the story

For Hegel, history is a final process, that is, it has a clearly defined goal. If the goal of knowledge is the comprehension of the absolute, then the goal of history is the formation of a society of mutual recognition. It implements the formula: I am we, and we are me. This is a community of free individuals who recognize each other as such, recognize the community itself as a necessary condition for the realization of individuality. Hegel's dialectic manifests itself here too: the individual is free only throughsociety. A society of mutual recognition, according to Hegel, can only exist in the form of an absolute state, and the philosopher understands it conservatively: it is a constitutional monarchy. Hegel always believed that history had already come to its end, and even initially associated his expectations with the activities of Napoleon.