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Updated: July 16, 2025
Abbot, who has all his life been working in an atmosphere where Hegelian ideas were more or less infectious, has derived his whole theory of universals, so far as he has yet revealed it with any coherency, from Hegelian sources, and even now cannot suggest any better terminology than Hegel's for an important portion of the doctrine.
Hegel's method of a PRIORI synthesis was enjoined by his philosophical theory; but in Comte we also find a tendency to a PRIORI treatment. He expressly remarks that the chief social features of the Monotheistic period might almost be constructed a PRIORI. The law of the Three Stages is discredited.
Hegel's system of thought, anticipatory of experience, his German style, overburdened with arbitrarily constructed technical words from the year 1810, which one might think would daunt a young student of another country and another age, only meant to me difficulties which it was a pleasure to overcome. Sometimes it was not Hegelianism itself that seemed the main thing.
In this acceptance of limitation, therefore, which seems at first so humiliating, I believe we have the starting point of all self- development. Our very imperfections, once accepted, prove our best means of discerning more. That is a profound remark of Hegel's that knowledge of a limit is a knowledge beyond that limit. Let us consider for a moment what it means.
But his work and this is the important point for us helped to diffuse the idea, which the ideologists were diffusing on very different lines that human history has been a progressive development. He had not fallen under the glamour of German idealism, and his results have more affinity with Vico's than with Hegel's.
And when this unhallowed link has once been established, retribution overtakes us. I find it difficult to imagine a more degraded position. One here feels tempted to quote ironically Hegel's famous equation of the real with the rational to his english disciple, who ends his chapter with the heroic words:
This is true, further, for the character of Hegel's thought as a whole, in so far as it follows a middle course between the world-estranged, rigid abstractness of Fichte's thinking and Schelling's artistico-fanciful intuition, sharing with the former its logical stringency as well as its dominant interest in the philosophy of spirit, and with the latter its wide outlook and its sense for the worth and the richness of that which is individual.
For the detailed criticism of unconscious cerebration, see Boris Sidis, The Psychology of Suggestion: A research into the subconscious nature of Man and Society, New York, Appletons, 1898, pp. 121-127. For Froschammer, Fancy is the original principle of things. In his philosophical theory it plays the same part as Hegel's Idea, Schopenhauer's Will, Hartmann's Unconscious, etc.
But the attempt to include Hegel within this circle reveals at once the need of further delimitation. The beautiful is to reveal, and to vindicate in revealing, the union of the world-elements, that is, the spirit of the world. On Hegel's own principles, the Idea should be "expressed to sense."
In the honest conviction of profound knowledge, the clever, vigorous champion of materialism endeavoured to brand the opponents of his dogmas with the stigma of absurdity, and those who flattered themselves with the belief that they belonged to the ranks of the "strong-minded" followed his standard. Hegel's influence was broken, Schelling's idealism had been thrust aside.
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