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The art of Egypt, with its supreme architectural effects, is, according to Hegel's beautiful comparison, a Memnon waiting for the day, the day of the Greek spirit, the humanistic spirit, with its power of speech. Again, painting, music, and poetry, with their endless power of complexity, are the special arts of the romantic and modern ages.
To the clear vision of reason the universe presents no dark or mysterious corners, nay, the very negations and contradictions in it are marks of its inherent rationality. But Hegel's rationalism is not of the ordinary shallow kind. Reason he himself distinguishes from understanding. The latter is analytical, its function is to abstract, to define, to compile, to classify.
Both thought and reality manifest one nature and one process. Hence reason with its "dynamic" categories can comprehend the "fluent" reality, because it is flesh of its flesh and bone of its bone. Hegel's bold and oft quoted words "What is rational is real; and what is real is rational," pithily express his whole doctrine.
He had won the loveliest girl in Treves, and now he must go forth into the world and conquer it for her sake. He begged his father to send him to Berlin, and showed how much more advantageous was that new and splendid university, where Hegel's fame was still in the ascendent.
Fichte was followed by Schelling, and Schelling by Hegel, each differing from his predecessor, but all concurring in the attempt to identify "Seyn," or absolute Being, with Thought, and to represent everything in the universe as a mere mode or manifestation of one Infinite Essence. The identity of Existence and Thought is the fundamental principle of Hegel's doctrine.
Upsala student, thou art dear to us by thy disposition! thou art dear to us from thy lively jests! We will mention a trait thereof. In Upsala, it had become the fashion to be Hegelianers that is to say, always to interweave Hegel's philosophical terms in conversation.
Without attempting to explain them here, I may say that the first is amazingly like Hegel's "absolute nothing," with its thesis, antithesis, and synthesis, and the second a psychological distinction between volitional and spontaneous emotions. In discussing Japanese philosophical ability, a point often forgotten is the rarity of philosophical ability or even interest in the West.
You may have your Hegel's philosophy of history, or you may have your Schlegel's philosophy of history; you may prove from history that the world is governed in detail by a special Providence; you may prove that there is no sign of any moral agent in the universe, except man; you may believe, if you like it, in the old theory of the wisdom of antiquity; you may speak, as was the fashion in the fifteenth century, of "our fathers, who had more wit and wisdom than we"; or you may talk of "our barbarian ancestors," and describe their wars as the scuffling of kites and crows.
To the end of his life he labored over the lessons then taught. Never was demonstration more tangled. Hegel's metaphysical doctrine of the identity of opposites was simpler and easier to understand. Yet the stages of demonstration were clear. They began in June, 1862, after the escape of one rebel cruiser, by the remonstrances of the Minister against the escape of "No. 290," which was imminent.
"The inner logical arrangement" of Duehring's scheme brings us therefore logically back to Hegel's "Encyclopedia" from which it is taken with a fidelity which would move that Wandering Jew of the Hegelian school, Professor Michelet of Berlin, to tears.
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