Hegal quotes
Dialectic
is here understood in the grasping of opposites in their unity or of the positive
in the negative.(TSOL ) The Science of Logic
Just as
little is seen in pure light as in pure darkness.(TSOL)
We call
dialectic the higher movement of reason in which utterly separate terms passes
over into each other spontaneously.
To
understand how to put questions presupposes a certain education.
Everything
is inherently contradictory.
It has
become a common jest in history to let great effects arise from small causes.
Freedom
is the truth of necessity.
Man is
free, this is certainly the substantial nature of man; and not only is this
liberty not relinquished in the state, but it is actually in the state that it
is first realised. The freedom of nature, the gift of freedom, is not anything
real; for the state is the first realisation of freedom.(HOP) History of
Philosophy
Although
the state may originate in violence, it does not rest on it; violence, in
producing the state, has bought into existence only what is justified in and
for itself, namely, laws and a constitution.(TPOS) The Philosophy of Spirit
There
are two kinds of laws, laws of nature and laws of right.(TPOR)
Man
cannot be limited to what is presented to him, but maintains that he has the
standard of right within himself. He may be subject to the necessity and force
of external authority, but not in the same way as he is to the necessity of
nature; for always his inner being says to him how a thing ought to be, and
within himself he finds the confirmation or lack of confirmation of what is
generally accepted.(TPOR)
What is
rational is real and what is real is rational.(TPOR) The Philosophy of Rights
Philosophy
cannot teach the state what it should be, but only how it, the ethical
universe, is to be known.(TPOR)
As for
the individual, every one is a son of his time; so philosophy also is its time
apprehended in thoughts. It is just as foolish to fancy that any philosophy can
transcend its present world, as that an individual could leap out of his time
or jump over Rhodes.
When
philosophy paints its grey in grey, one form of life has become old, and by
means of grey it cannot be rejuvenated, but only known. The owl of Minerva,
takes its flight only when the shades of night are gathering.
The
conception and its existence are two sides, distinct yet united, like soul and
body. The body is the same life as the soul, and yet the two can be named
independently. A soul without a body would not be a living thing, and vice
versa. Thus the visible existence of the conception is its body, just as the
body obeys the soul which produced it.
The
sequence of the conceptions is at the same time a sequence of
realisations.(POR)
Personality
implies that as this person: I am completely determined on every side and so
finite, yet nonetheless I am simply and solely self-relation, and therefore in
finitude I know myself as something infinite, – universal, and free.
Person’
is essentially different from ‘subject’, since ‘subject’ is only the
possibility of personality; every living thing of any sort is a subject. A
person, then, is a subject aware of this subjectivity, since in personality it
is of myself alone that I am aware.
Be a
person and respect others as persons.’
Personality
is that which struggles to lift itself above the restriction of being only
subjective and to give itself reality.
A
person must translate his freedom into an external sphere in order to exist as
Idea.
I
possess my life and my body, like other things, only in so far as my will is in
them.
From
the point of view of others, I am in essence a free entity in my body.
The
wrong of slavery lies at the door, not simply of enslavers or conquerors, but
of the slaves and the conquered themselves. Slavery occurs in man's transition
from the state of nature to genuinely ethical conditions; it occurs in a world
where a wrong is still right. At that stage wrong has validity and so is
necessarily in place.
Existence
as determinate being is in essence being for another.
Once
the state has been founded, there can no longer be any heroes. They come on the
scene only in uncivilised conditions.
I can
alienate to someone else and I can give him the use of my abilities only for a
restricted period.
Existence
as determinate being is in essence being for another
Once
the state has been founded, there can no longer be any heroes. They come on the
scene only in uncivilised conditions
To
impose on others is hypocrisy; while to impose on oneself is a stage beyond
hypocrisy.
The
family as a legal entity in relation to others must be represented by the
husband as its head.
The
fact ‘that society has become strong and sure ‘of itself leads to a mitigation
of its punishment.
No act
of revenge is justified.
Society
struggles to make charity less necessary, by discovering the causes of penury
and means of its relief.
The
Corporation comes on to the scene like a second family.
The
state is the actuality of the ethical Idea.
The
state is the actuality of concrete freedom.
Public
opinion has common sense, but is infected by accidents of opinion, ignorance
and perversity.
To be
independent of public opinion is the first formal condition of achieving
anything great or rational.
Free
speech is assured by the innocuous character which it acquires as a result of
the stability of government.
World
history is a court of judgement.
World
history is not the verdict of mere might, but actualisation of the universal
mind.
The
history of Mind is its own act.
States,
nations, and individuals are all the time the unconscious tools of the world
mind at work within them.
Each
stage of world-history is a necessary moment in the Idea of the World Mind.
History
is mind clothing itself with the form of events.
It is
the right of heroes to found states.
And so
every work of art is a dialogue with everyone who confronts it.
(Lectures
on Aesthetics: The Idea of Artistic Beauty)
he
sentiment of art like the religious sentiment, like scientific curiosity, is
born of wonder; the man who wonders at nothing lives in a state of imbecility
and stupidity.
Lectures
on Aesthetics: Symbolic Art (1826)
The
object of philosophy is an actuality of which social regulations and conditions,
are only the superficial outside.
(Encyclopedia
of the Philosophical Sciences. Introduction.)
Experience
is the real author of growth and advance of philosophy.
Encyclopedia
of the Philosophical Sciences. Introduction. (1830)
For
these thousands of years the same Architect has directed the work: and that
Architect is the one living Mind whose nature is to think.
Encyclopedia
of the Philosophical Sciences. Introduction. (1830)
‘Think
for yourself’ is a phrase which people often use as if it had some special
significance. The fact is, no man can think for another, any more than he can
eat or drink for him. In point of contents, thought is only true in proportion
as it sinks itself in the facts; and in point of form it is no private act of
the subject, but rather that attitude of consciousness where the abstract self,
freed from all the special limitations to which its ordinary states are liable,
restricts itself to that universal action in which it is identical with all
individuals.
Encyclopedia
of the Philosophical Sciences. Preliminiary Notion (1830)
What we
want is to combine in our process of inquiry the action of the forms of thought
with a criticism of them. The forms of thought must be studied in their
essential nature and complete development: they are at once the object of
research and the action of that object. This is Dialectic, instead of being
brought to bear upon the categories from without, it is immanent in their own
action.
Shorter
Logic (1830)
Religion
and morals, however much they may be faith or immediate knowledge, are still on
every side conditioned by the mediating process which is termed development,
education, training.
Shorter
Logic (1830)
Pure
Being, as it is mere abstraction, is just Nothing. In fact this definition is
implied in saying that God is only the supreme Being and nothing more. The
Nothing which the Buddhists make the universal principle, as well as the final
aim and goal of everything, is the same abstraction.
Shorter
Logic (1830)
The
word ‘reality’ is used to mean that something behaves conformably to its
essential characteristic or notion. For example, we use the expression: ‘This
is a real man’. Here the term does not merely mean outward and immediate
existence: but rather that some existence agrees with its notion. In this
sense, reality is not distinct from ideality .
Shorter
Logic (1830)
A man
is nothing but the series of his actions.
Shorter
Logic (1830)
The
problem of science, and especially of philosophy, consists in eliciting the
necessity concealed under the semblance of contingency.
Shorter
Logic (1830)
The
truth of necessity is, therefore, Freedom.
Shorter
Logic (1830)
Necessity
is blind only so long as it is not understood.
Shorter
Logic (1830)
A good
man is aware that the tenor of his conduct is essentially necessary.
Shorter
Logic (1830)
Reason
is as cunning as it is powerful. Cunning may be said to lie in the
intermediative action which, while it permits the objects to follow their own
bent and act upon one another till they waste away, and does not itself
directly interfere in the process, is nevertheless only working out its own
aims.
Shorter
Logic (1830)
Every
individual being is some one aspect of the Idea.
The
Idea, as unity of the Subjective and Objective Idea, is the absolute and all
truth, the Idea which thinks itself.
Shorter
Logic (1830)
Life is
essentially the concept which realises itself only through self-division and
reunification.
Philosophy
of Nature (1830)
The
plant brings forth its light as its own self in the blossom.
Philosophy
of Nature (1830)
Only
what is living feels a lack.
Philosophy
of Nature (1830)
The
History of the World travels from East to West, for Europe is absolutely the
end of History, Asia the beginning.
Lectures
on the Philosophy of History (1831)
The
East knew and to the present day knows only that One is Free; the Greek and
Roman world, that some are free; the German World knows that All are free. The
first political form therefore which we observe in History, is Despotism, the
second Democracy and Aristocracy, the third Monarchy.
Lectures
on the Philosophy of History (1831)
Reason
governs the world and has consequently governed its history. In relation to
this Reason, which is universal and substantial, in and for itself, all else is
subordinate, subservient, and the means for its actualization. Moreover, this
Reason is immanent in historical existence and reaches its own perfection in
and through this existence.
General
Introduction to the Philosophy of History (1831)
The
morality of the individual, then, consists in his fulfilling the duties of his
social position.
General
Introduction to the Philosophy of History (1831)
Man
is an end in himself only by virtue of the divine in him – that which we
designated at the outset as Reason, or, insofar as it has activity and power of
self-determination, as Freedom. (General Introduction to the Philoso
No comments:
Post a Comment