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Updated: May 16, 2025
A single example may be given of this conciliatory tendency: space, time, and the categories are not only subjective forms of knowledge, but at the same time objective forms of reality. "Not only" is the watchword of his philosophy, which became the prototype of the numberless "ideal realisms" with which Germany was flooded after Hegel's death.
We have characterized Hegel's system, thirdly, as a philosophy of development. The point of distinction here is that Hegel carries out with logical consecutiveness and up to the point of obstinacy the principle of development which Fichte had discovered, and which Schelling also had occasionally employed, the threefold rhythm thesis, antithesis, synthesis. Here we come to Hegel's dialectic method.
Hegel, Smaller Logic, pp. 184-185. Cf. Hegel's fine vindication of this function of contradiction in his Wissenschaft der Logik, Bk. ii, sec. 1, chap, ii, C, Anmerkung 3. The argument in case the belief should be doubted would be the higher synthetic idea: if two truths were possible, the duality of that possibility would itself be the one truth that would unite them.
This was Hegel's view, who demanded that the tragic hero represent some universal interest which, when purged of the one-sidedness and uncompromising insistence of the hero's championing, may nevertheless endure and triumph in its genuine worth.
He conceived the changes in the world as forming a logical development, in which one phase passes by revolution into another, which is its antithesis a conception which gave to his views a certain hard abstractness, and a belief in revolution rather than evolution. But of Hegel's more definite doctrines Marx retained nothing after his youth.
Both are the farthest possible abstraction that the mind can make. The Absolute Soul of Buddhism, the Atman of Brahmanism, and Hegel's Nothing are the farthest possible remove from the Christian's conception of God. The former is the utter emptiness of being; the latter the perfect fullness of being and completeness of quality.
But the great minds, who really bring the race further on its course do not accompany it on the epicycles it makes from time to time. This explains why posthumous fame is often bought at the expense of contemporary praise, and vice versa. An instance of such an epicycle is the philosophy started by Fichte and Schelling, and crowned by Hegel's caricature of it.
'The main practical interest of Hegel's philosophy, he says, 'is to be found in the abstract certainty which the logic gives us that all reality is rational and righteous, even when we cannot see in the least how it is so.... Not that it shows us how the facts around us are good, not that it shows us how we can make them better, but that it proves that they, like other reality, are sub specie eternitatis, perfectly good, and sub specie temporis, destined to become perfectly good.
In order to bring this doctrine into better relief, it may be well to contrast it superficially with the Darwinian theory of transformation. In general, Hegel's doctrine is a concept of value, Darwin's is not. What Darwinians mean by evolution is not an unfolding of the past, a progressive development of a hierarchy of phases, in which the later is superior and organically related to the earlier.
Only where conflicts are adjusted, oppositions overcome, negations removed, is there advance, in Hegel's sense; and only where there is a passage from the positive through its challenging negative to a higher form inclusive of both is there a case of real development. The ordinary process of learning by experience illustrates somewhat Hegel's meaning.
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