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Updated: June 29, 2025
But that does not hinder Hegel, by any means, from drawing the further conclusion from his proof of the identity of thought and existence that his philosophy, because correct for his thought, is, therefore, the only correct one, and that the identity of thought and existence must show itself in this, that mankind should forthwith translate his philosophy from theory to practice and the whole world shift itself to a Hegelian base.
But the best of all was an anecdote of what happened to Rudin. He began to look about for a sweetheart worthy of such an astonishing conclusion. Fortune smiled upon him. He made the acquaintance of a very pretty French dressmaker. The whole incident occurred in a German town on the Rhine, observe. He began to go and see her, to take her various books, to talk to her of Nature and Hegel.
For example, the ancient philosophers proved the existence of God by the contemplation of the marvels of the universe: "That is not a 'proof," said Hegel, "that is not a proof, but it is a great reason for belief; for it is an exposition, a very exact although incomplete account rendered of the fact that by contemplation of the world the human mind rises to God."
Every higher total, however provisional and relative, thus reconciles the contradictions which its parts, abstracted from it, prove implicitly to contain. Rationalism, you remember, is what I called the way of thinking that methodically subordinates parts to wholes, so Hegel here is rationalistic through and through.
Sometimes for example in Hegel, and at least verbally in Spinoza not only evil, but good also, is regarded as illusory, though nevertheless the emotional attitude towards what is held to be Reality is such as would naturally be associated with the belief that Reality is good.
There have been many attempts since Plato to deduce from a single philosophical principle all the phenomena which experience subsequently verifies for us. Fichte thought he could predict the world-plan from the idea of universal time. Hegel dreamed he had found the key to the mysteries of life in the development of freedom, and Krause in the categories of being.
Kant, Schelling, and Hegel, again, made use of the concept of the Beautiful as a kind of keystone or cornice for their respective philosophical edifices. Aesthetics, then, came into being as the philosophy of the Beautiful, and it may be asked why this philosophical aesthetics does not suffice why beauty should need for its understanding also an aesthetics "von unten."
Dr. Stirling, for example, made my essay the subject of a special critical lecture, which I have read with much interest, though, I confess, the meaning of much of it remains as dark to me as does the "Secret of Hegel" after Dr. Stirling's elaborate revelation of it. Dr. Stirling's method of dealing with the subject is peculiar.
The conservative Hegelians hold fast to the identity of content in the two modes of cognition; the liberals, to the alteration in form, which, they assert, brings an alteration in content with it. According to Hegel the lower stage is "sublated" in the higher, i.e., conserved as well as negated.
I was young and proud, and it pleased my vainglory when I learned from Hegel that the true God was not, as my grandmother believed, the God who lives in heaven, but myself here upon earth. This foolish pride had not in the least a pernicious influence on my feelings; on the contrary, it heightened these to the pitch of heroism.
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