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"All of which Hegelian dialectics mean that I'd better tell them to take this stuff away." "If you think they won't maltreat us. They look terribly fierce; and they may have any number of myrmidons within call. That sort of people, you know, doesn't like to have its cooking criticised." "So long as we pay, we'll not find them too sensitive."
The fight was still maintained with philosophical weapons, but no longer along abstract philosophical lines; they went straight to deny the dominant religion and the existing state, and although in the "Deutschen Jahrbuechern" the practical aims were still put forward clothed in philosophical phraseology, the younger Hegelian school threw off disguise in the "Rheinische Zeitung," as the exponents of the philosophy of the struggling radicals, and used the cloak of philosophy only to deceive the censorship.
But instead he was at Berlin, in the center of that speculative ferment which followed the death of Hegel and the break-up of the Hegelian idea into a number of different and conflicting sections of philosophical opinion.
At the same period, too, Heine became acquainted with Hegel. “On the whole, I never felt a strong enthusiasm for this philosophy, and conviction on the subject was out of question. I never was an abstract thinker, and I accepted the synthesis of the Hegelian doctrine without demanding any proof; since its consequences flattered my vanity.
Stirling thinks he is offering a valid criticism, when he says that my valued friend Professor Stricker gives a somewhat different statement about protoplasm. But why in the world did not this distinguished Hegelian look at a nettle hair for himself, before venturing to speak about the matter at all?
The skeptical Kant provides a refuge for the postulates of thought in the sanctuary of faith; the earnest, energetic Fichte, toward the end of his life, takes his place among the mystics; Schelling thinks with the fancy and dreams with the understanding; and under the broad cloak of the Hegelian dialectic method, beside the reflection of the Critique of Reason and of the Science of Knowledge, the fancies of the Philosophy of Nature, the deep inwardness of Böhme, even the whole wealth of empirical fact, found a place.
Personally, I have not always been in sympathy with the teachings of the Hegelian philosophy, I have not always understood them, but no man could witness the silent, steady, unchecked growth of the St. Louis schools without being firmly and indelibly impressed with dynamic value of a richly conceived and rigidly wrought system of fundamental principles.
Thus he amuses himself with running down Luther and the Reformation in favor of the Renaissance. Of the troubles of conscience he seems to know nothing. His supreme tribunal is reason. At bottom he is Hegelian and intellectualist. But it is a splendid organization.
These exist, above all else in the antagonism of forces, in antithesis, Herr Duehring denies the antithesis in toto, but we shall return to this matter later. Then he proceeds to causality and thence to necessity. If Herr Duehring says of himself, "I do not philosophise from a cage," he must mean that he philosophises in a cage, the cage of the Hegelian arrangement of categories. Time and Space.
The one is the soul and the other is the body, and the Greek ideal of the State, as of the individual, is a fair mind in a fair body. In Hegelian phraseology the State is the reality of which justice is the ideal.
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