Georg Wilhelm Friedrich Hegel

Hegel, Georg Wilhelm Friedrich (1770-1831)

Hegel was the last of the main representatives of a philosophical movement known as German Idealism, which developed towards the end of the eighteenth century primarily as a reaction against the philosophy of Kant, and whose main proponents, aside from Hegel, include Fichte and Schelling. The movement played an important role in the philosophical life of Germany until the fourth decade of the nineteenth century. Like the other German Idealists, Hegel was convinced that the philosophy of Kant did not represent the final word in philosophical matters, because it was not possible to conceive a unified theory of reality by means of Kantian principles alone. For Hegel and his two idealistic predecessors, a unified theory of reality is one which can systematically explain all forms of reality, starting from a single principle or a single subject. For Hegel, these forms of reality included not only solar systems, physical bodies and the various guises assumed by organic life, for example, plants, animals and human beings, but also psychic phenomena, social and political forms of organization as well as artistic creations and cultural achievements such as religion and philosophy. Hegel believed that one of the essential tasks of philosophy was the systematic explanation of all these various forms starting from one single principle, in other words, in the establishment of a unified theory of reality. He believed this because only a theory of this nature could permit knowledge to take the place of faith. Hegel's goal here, namely the conquest of faith, places his philosophical programme, like that of the other German Idealists, within the wider context of the philosophy of the German Enlightenment.

For Hegel, the fundamental principle which explains all reality is reason. Reason, as Hegel understands it, is not some quality which is attributed to some human subject; it is, by contrast, the sum of all reality. In accordance with this belief, Hegel claims that reason and reality are strictly identical: only reason is real and only reality is reasonable. The considerations which moved Hegel to identify reason with reality are various. On the one hand, certain motives rooted in Hegel's theological convictions play a role. According to these convictions, one must be able to give a philosophical interpretation of the whole of reality which can simultaneously act as a justification of the basic assumptions of Christianity. On the other hand, epistemological convictions also have to be identified to support Hegel's claim that reason and reality are one and the same. Among these convictions belong the assumptions (1) that knowledge of reality is only possible if reality is reasonable, because it would not otherwise be accessible to cognition, and (2) that we can only know that which is real.

According to Hegel, although reason is regarded as the sum total of reality, it must not be interpreted along the lines of Spinoza's model of substance. Reason is rather to be thought of as a process which has as its goal the recognition of reason through itself. Since reason is the whole of reality, this goal will be achieved when reason recognizes itself as total reality. It is the task of philosophy to give a coherent account of this process which leads to self-knowledge of reason. Hegel conceived this process by analogy with the model of organic development which takes place on various levels. The basic presupposition governing the conception of this process is that reason has to be interpreted in accordance with the paradigm of a living organism. Hegel thought of a living organism as an entity which represents the successful realization of a plan in which all individual characteristics of this entity are contained. He called this plan the concept of an entity, and conceived its successful realization as a developmental process, in the course of which each of the individual characteristics acquires reality. In accordance with these assumptions, Hegel distinguished the concept of reason from the process of the realization of this concept. He undertook the exposition of the concept of reason in that section of his philosophical system which he calls the Wissenschaft der Logik (Science of Logic). In this first part of his system, the various elements of the concept of reason are discussed and placed into a systematic context. He presented the process of the realization of this concept in the other two parts of his system, the Philosophie der Natur (Philosophy of Nature) and the Philosophie des Geistes (Philosophy of Spirit). Apart from their systematic function, which consists in demonstrating reason in the Hegelian sense as total reality, both parts have a specifically material function in each case. In the Philosophy of Nature, Hegel aims to describe comprehensively all aspects of natural phenomena as a system of increasingly complex facts. This system begins with the simple concepts of space, time and matter and ends with the theory of the animal organism. The Philosophy of Spirit treats of various psychological, social and cultural forms of reality. It is characterized by the assumption of the existence of something like genuine, spiritual facts, which cannot be described as subjective states of individual persons possessing consciousness, but which have an independent, objective existence. For Hegel, examples of such facts are the state, art, religion and history.

In spite of the relatively abstract metaphysical background of his philosophy, which is difficult to reconcile with common sense, Hegel's insights in his analysis of concrete facts have guaranteed him a permanent place in the history of philosophy. None the less, for contemporary readers these insights are interesting hypotheses, rather than commonly accepted truths. Of lesser importance among these insights should be counted Hegel's results in the realm of natural philosophy, which soon suffered considerable criticism from practising natural scientists. The important insights apply more specifically to the spheres of the theory of knowledge as well as the philosophy of right, and social and cultural philosophy. Hegel is thus regarded as an astute and original representative of the thesis that our conception of objectivity is largely determined by social factors which also play a significant role in constituting the subject of cognition and knowledge. His criticisms of the seventeenth- and eighteenth- century concepts of natural law and his thoughts on the genesis and significance of right in the modern world have had a demonstrable influence on the theory of right in juridical contexts. Hegel's analysis of the relationship and interplay between social and political institutions became a constituent element in very influential social theories, in particular that of Marx. The same applies to his central theses on the theory of art and the philosophy of religion and history. Hegel's thoughts on the history of philosophy made that topic a philosophical discipline in its own right. Thus Hegel was a very influential philosopher. That his philosophy has none the less remained deeply contentious is due in part to the fact that his uncompromising struggle against traditional habits of thought and his attempt to establish a conceptual perspective on reality in contrast with the philosophical tradition of the time remains characterized by a large measure of obscurity and vagueness. Unfortunately these characteristics also infect every summary of his philosophy.

1 Life and works

Hegel was born on 27 August 1770 in Stuttgart, son of a Württemberg official. In the autumn of 1788, after attending the local grammar school, he began a course of study at the Protestant Seminary in Tübingen in preparation for a career as a Protestant clergyman. Two of his fellow students and friends were F.W.J. Schelling and F. Hölderlin . In autumn 1793, after successfully completing this period of study, Hegel became a private tutor in Berne, Switzerland, and remained there until 1796. From January 1797 until the end of 1800 he was a private tutor in Frankfurt am Main, where he again came into contact with Hölderlin, who played an important role in the formation of Hegel's early philosophical convictions. Thanks to a legacy, Hegel was able to abandon his position as a tutor and pursue his academic ambitions. Early in 1801 he went to Jena. His student friend Schelling had become Fichte's successor and was lecturing in philosophy at the university there. With Schelling's energetic support Hegel qualified as a Privatdozent in the autumn of 1801 with a thesis on natural philosophy. Initially, Schelling and Hegel worked closely together, a fact which is documented by a philosophical periodical which they published jointly from 1802 (although it ceased publication following Schelling's departure from Jena in 1803). In 1805 Hegel was appointed Extraordinary Professor, but financial difficulties forced him to abandon his activities at the University of Jena in the autumn of 1806. A friend's intervention enabled him to take over as editor of a daily newspaper in Bamberg in March 1807. In November 1808 the same friend then ensured that Hegel was nominated rector and professor at a grammar school in Nuremberg. After a few years in this capacity, Hegel was able to return to university life. In 1816 he was called to the University of Heidelberg, which he left again in 1818 to take a chair at the University of Berlin, as Fichte's successor. There he revealed a considerable talent for academic teaching and succeeded in assuring a dominant position in contemporary discussions for his philosophical doctrines. Hegel died in Berlin during a cholera epidemic on 14 November 1831, at the height of his fame.

Hegel's works can be divided into three groups: (1) texts written by Hegel and published during his lifetime; (2) texts written by him, but not published during his lifetime; and (3) texts neither written by him nor published during his lifetime. Two texts from his early years in Frankfurt do not fit into this scheme. The first is the translation of a pamphlet by Cart, a Berne lawyer, on the political situation in the Canton of Vaud, which was translated and annotated by Hegel, and which he published anonymously in 1798. This is the first printed text by Hegel; the second is a fragment dating from the same period and known as the Systemprogramm des deutschen Idealismus (System-Programme of German Idealism) . The text has survived in Hegel's handwriting, but his authorship remains controversial.

The earliest writings in the first group date from the beginning of Hegel's time in Jena. His first philosophical work is entitled Differenz des Fichte'schen und Schelling'schen Systems der Philosophie (The Difference between Fichte's and Schelling's System of Philosophy) (1801b). This was followed later during the same year by the essay which he had to submit in order to qualify as Privatdozent, De Orbitis Planetarum (On the Orbits of the Planets) . In 1802-3 Hegel published various philosophical works in the periodical which he edited with Schelling, the Kritisches Journal der Philosophie (Critical Journal of Philosophy) . The most important among these were Glauben und Wissen (Faith and Knowledge) , Verhältnis des Skeptizismus zur Philosophie (The Relationship of Scepticism to Philosophy) and Über die wissenschaftlichen Behandlungsarten des Naturrechts (On the Scientific Ways of Dealing with Natural Law) . Immediately after his period as a university teacher in Jena and at the beginning of his period in Bamberg, Hegel published his first great philosophical work, the Phänomenologie des Geistes (Phenomenology of Spirit) (1807). During the eight years in which he taught at the grammar school in Nuremberg, Hegel published his three-volume Wissenschaft der Logik (Science of Logic) (1812, 1813, 1816). While in Heidelberg, the complete presentation of his system appeared for the first time, in his Enzyklopädie der philosophischen Wissenschaften im Grundrisse (Encyclopedia of the Philosophical Sciences in Outline) (1817), which was reprinted twice during his Berlin period in two completely revised editions (1827, 1830). Also during this period he published Naturrecht und Staatswissenschaft im Grundrisse. Grundlinien der Philosophie des Rechts (Natural Law and Politics in Outline. The Principles of the Philosophy of Right) (1821). Apart from these, Hegel published only minor writings during his lifetime. These were written partly in response to events at the time, although most articles were for the Jahrbücher für wissenschaftliche Kritik (Yearbooks of Scientific Criticism) , which he co-edited from 1827. Among these is his final published work, Über die englische Reform-Bill (On the English Reform Bill) (1831).

The second group of texts includes those works which were written by Hegel but not published by him. Almost all these texts first became accessible in a more or less authentic form during the twentieth century. They can again be divided into three groups. The first group consists of the manuscripts which Hegel wrote between the end of his time as a student and the end of his time in Jena. Among the most important are the so-called Theologische Jugendschriften (Early Theological Writings), which were published in 1907 at the instigation of Wilhelm Dilthey by his pupil, H. Nohl. Today they are known as Hegel's Frühschriften (Early Writings) . Further important texts from this period are the three Jenaer Systementwürfe (Jena Drafts of a Philosophical System ), written between 1803 and 1806, partly for publication and partly as lecture notes. The second group of writings not published by Hegel consists of works produced during his period in Nuremberg. Hegel's first biographer, K. Rosenkranz, presented excerpts from these writings as the Philosophische Propädeutik (Philosophical Propaedeutic) (1840). In this text Hegel attempted to present his philosophical views in a form suitable for use within the framework of his grammar-school teaching courses. The third group of texts comprises manuscripts and notes which he wrote in connection with his lectures in Heidelberg and Berlin. They are partly contained in the editions in which his pupils and friends published his works after his death.

The third major group of texts covers those works which were neither written nor published by Hegel. They form almost half the texts contained in the first complete edition of Hegel's works. Among them one finds Hegel's extremely influential lectures on aesthetics, the philosophy of history, the history of philosophy and the philosophy of religion. In the form in which they have become influential, these texts are the product of students, in most cases representing the result of notes compiled during Hegel's lectures. Insufficient attention has been paid to this remarkable fact, that is, that some of Hegel's most influential texts actually have the status of second-hand sources.

The first complete edition of Hegel's work, published during the years 1832-45, proved to be influential but highly unreliable both from a historical and a critical point of view. Since the beginning of the twentieth century several attempts have been made to produce a new edition. To date, none has reached a successful conclusion. Since 1968 a new historical and critical edition of Hegel's complete works has been in preparation. By the end of 2003 eighteen volumes had been published.

2 The development of the system: the early writings

The early years of Hegel's intellectual career were characterized less by philosophical ambitions than by interests in public enlightenment and public education. In contrast to his student friends Hölderlin and Schelling, whose activities were directly based on internal philosophical discussions, Hegel aimed in his early works to find ways 'to influence men's lives' (as he wrote to Schelling). He regarded as an appropriate starting point for these attempts the analysis of the role and consequences which must be attributed to religion, especially Christianity, for the individual and for the social context of a nation. In this early approach two different interests are at work. On the one hand, Hegel aims to show how religion had developed into a power hostile to life, which produces its effect through fear and demands submission. On the other hand, however, he would like to understand the conditions under which it can prosper as a productive element in the life of the individual and society. Hegel's investigations of religion under these two aspects were strongly influenced during the early years (1793-1800) by the cultural criticism and social theories of Rousseau as well as the religious philosophy of Kant (§§11, 13) , and by his critical assessment of the theological positions of his academic theology teachers in Tübingen (G.C. Storr and J.F. Flatt). The most important works during this period are represented by the texts which have been preserved as fragments, and which have become known under the titles Die Positivität der christlichen Religion (The Positivity of the Christian Religion) (1795-6) and Der Geist des Christentums und sein Schicksal (The Spirit of Christianity and its Fate) , (1798-9).

Hegel's religious criticism centres on the concept of 'positive religion'. For Hegel, a positive religion is one whose fundamental content and principles cannot be made comprehensible to human reason. They thus appear unnatural and supernatural, and are seen to be based on authority and to demand obedience. For Hegel, the Jewish religion represents the paradigm of a positive religion. Hegel also considers that the Christian religion has been transformed into a positive religion during the course of its history, in other words into a religion which alienates human beings from themselves and from their fellow creatures (see Alienation §1). He tries to identify cultural and social developments as an explanation for this transformation. In direct opposition to positive religion, Hegel conceives what he calls 'natural religion', which he defines as one whose doctrines correspond with human nature: one which permits or even encourages people to live not only in harmony with their own needs, inclinations and well-considered convictions, but also without being alienated from other people. Hegel's belief in the value for mankind of harmony with oneself (and others), which is strongly influenced by the Stoic ethic (which also via Rousseau had an impact on Kant's practical philosophy), is grounded in a quasi-metaphysical conception of love and life. It owes a considerable debt to the philosophical approach of Hölderlin, with whom Hegel again associated closely during his Frankfurt period. According to this conception, there is a sort of moral emotion of love, which rises above all separations and conflicts, in which persons might be involved in relation to themselves and to others. It is this emotion of love which makes people aware of their unity with others and with themselves. It cannot be adequately thematized by philosophy, which is based on reflection and (conceptual) distinction. It demonstrates vividly, however - and here metaphysics enters - the true constitution of reality, which consists of a state of unity forming the basis for all separations and conflicts and making these possible. This reality, which has to be thought of as unity, Hegel calls 'Life' (Leben) and also 'Being' (Sein). Hegel's efforts at the end of his Frankfurt period are directed towards thinking of reality in these terms in a sufficiently differentiated manner. In doing so he pursues above all the goal of conceiving of life as a process which generates as well as reconciles oppositions, a dynamic unity of generation and reconciliation. To explain this complex structure, which he conceives what he calls 'life' to be, Hegel devised in the so-called Systemfragment von 1800 the formula 'Life is the connection of connection and non-connection'. This formula and the concept of life on which it is based already point clearly towards Hegel's later organicist metaphysics.

3 The development of the system: the Jena writings

The work of Hegel's Jena period (1801-6) can be divided into critical and systematic writings. Among the critical writings are his first philosophical publication, The Difference between Fichte's and Schelling's Systems of Philosophy, and most of the essays which he published during the years 1802-3 in the Critical Journal of Philosophy. In these essays, Hegel reveals himself as a critic of the philosophy of his age, especially of the positions of Kant, Jacobi and Fichte whom he accuses of practising a 'reflective philosophy of subjectivity' as he calls it in the sub-title of his essay Faith and Knowledge (1802). For Hegel, reflective philosophy is initially an expression of an age or historical situation. Such an age is subject to the dichotomies of culture (Bildung), which are the products of the understanding and whose activity is regarded as divisive and isolatory. Being subject to those dichotomies, it is impossible for such an age to overcome them and restore the harmony which the understanding has destroyed. A philosophy committed to such an age shares its fate, being also unable to remove, at least in theory, the conflicts which appear as the concrete forms of dichotomy. For even when philosophy strives to overcome these conflicts - according to Hegel, 'the only interest of reason' - and thus makes reference to a particular idea of unity or harmony, even then it remains committed to the conditions of its age and will achieve nothing except newer and even more acute conflicts. According to Hegel, we can characterize the general form underlying the various conflicts as the conflict between subjectivity and objectivity. The attempts of reflective philosophy to overcome them fail, in Hegel's view, because they are largely abstract: that is, they fail to take into account either the subjective or the objective component of the conflict, and declare it to be resolved by neglecting or abstracting from either of these components. In abstracting from subjectivity, objectivity (in Hegel's terminology) is posited as absolute, which leads to the subordination of subjectivity. This way of reconciling the conflict between subjectivity and objectivity is characteristic of all religions describable as positive by Hegel's definition. If, on the other hand, abstraction is made from objectivity, and subjectivity is thus posited as absolute, then objectivity is regarded as being dependent on subjectivity. This one- sided absolutization of subjectivity is Hegel's objection to the philosophies of Kant, Jacobi and Fichte and the reason he describes their theories as forms of a reflective philosophy of subjectivity.

During his early years in Jena, in contrast to the philosophical attitudes which he criticized, Hegel assumes along with Schelling that the described conflict between subjectivity and objectivity can only be overcome by a philosophy of identity. A philosophy of identity is characterized by the preconditions (1) that for each opposition there is a unity which must be regarded as a unity of the opposing factors, and (2) that the opposing factors are nothing more than their unity under the description or in the form of the opposing factors. These preconditions suggest that one should understand the overcoming of the opposition between subjectivity and objectivity as a single process which reconstructs the unity underlying the opposing factors and makes them possible in the first place. Following the conceptual assumptions favoured by Hegel at the time, the unity to be reconstructed in a philosophy of identity is defined as the 'subject-object', and the subject and object themselves are characterized as 'subjective subject-object' or 'objective subject- object' respectively. The process of reconstruction of the subject-object by means of the assumptions of the philosophy of identity consists of recognizing the subjective and objective subject-object in their specific one-sidedness or opposition to each other, and thus gaining an insight into the internal structure of the subject-object as the unity which underlies the two conflicting factors and makes them possible in the first place. Although Hegel did not persist in using this terminology for long, for most of his time in Jena he nevertheless remained faithful to the project of the development of a unity which he considered to be comprehensive and which consists of its internal opposing elements. The various attempts at a formal description of a process which was aimed at a unity led Hegel to various system models. All of them contained - albeit with variations of terminology and detail - a discipline initially defined by Hegel as 'logic and metaphysics' as well as a so-called 'real philosophy' (Real-Philosophie), in other words a 'philosophy of nature' as well as what he later called a 'philosophy of spirit'.

The systematic works of the Jena period, apart from the Phenomenology of Spirit, principally include the three Jena Drafts of a Philosophical System . Of these (in some cases) comprehensive fragments, mainly the sections dealing with the philosophy of nature and of spirit are extant. As regards the philosophy of nature, in all the Jena versions of this part of Hegel's system the description of all natural phenomena, the analysis of their processes and their interrelationships is achieved by recourse to two essential factors, which Hegel calls 'Ether' and 'Matter' (Materie). 'Ether' describes something like a materialized absolute, which expresses and develops itself within the realm of space and time. This entity is now introduced by Hegel in connection with the development of the determinations of nature as absolute matter or alternatively as absolute being, and the task of philosophy of nature lies in interpreting the various natural phenomena - from the solar system and the laws governing its movements to illness and death of animal organisms - as different manifestations of this absolute matter. Hegel is concerned not merely to show that any particular natural phenomenon is in its peculiar way a specific expression of absolute matter. Above all, he is concerned to prove that nature is a unity ordered in a particular manner. As a specific expression of absolute matter, each natural phenomenon represents an element in the ordered succession of natural phenomena. The position of a natural phenomenon in the order of nature is laid down by the specific way in which absolute matter is expressed in it. A consequence of this approach is that here the natural order is understood as determined by certain postulates which result from the structural conditions of the absolute matter and the methodological maxims of the complete description of these conditions. Differences between the Jena versions of Hegel's philosophy of nature mainly result from the inclusion of new facts made available by current science; but they leave his basic assumptions untouched.

Things are different in the case of the Jena writings on the second part of real philosophy - the philosophy of spirit - initially still described by Hegel as the 'philosophy of ethical life' (Philosophie der Sittlichkeit). They reveal many changes, all linked to modifications of his conception of spirit. Initially, he presents his philosophy of spirit as a theory of ethical life, which he then transforms into a theory of consciousness. For reasons linked to a renewed preoccupation with Fichte and certain new insights into the logical structure of self-consciousness, towards the end of his Jena period Hegel found himself obliged to present an approach which had occupied him since at least 1804-5. This approach enabled him to liberate the philosophy of spirit from its narrow systematic links to a conception of ethical life based on assumptions incompatible with his new conception of spirit. It assumes that only the formal structure of self-consciousness, which consists in its being a unity of generality and singularity, can provide the framework within which the logical- metaphysical determinations, the natural world and psychosocial phenomena unite to form a meaningful systematic context. For the philosophy of spirit this means in particular that as far as method is concerned it is better equipped for the implementation of its systematic task of being the representation of the processes of self-realization of what Hegel calls 'reason'. This insight into the formal structure of self-consciousness is the final achievement of his Jena period, and one which he never subsequently abandoned.

4 The system: metaphysical foundations

Hegel's systematic philosophy attempts to comprehend reality in all its manifestations as a self-representation of reason (Vernunft). His conception of what he calls 'reason' combines various specifically Hegelian connotations, both ontological and epistemological. For him, 'reason' is not merely the name for a human faculty which contributes in a specific manner to our gaining knowledge; he also uses 'reason' to describe that which is ultimately and eminently real. This is the ontological connotation. Reason is reality, and that alone is truly real which is reasonable. This programmatic credo, which has become famous from the foreword to Hegel's Philosophy of Right , is the basic precept determining the entire approach to his system.

At least three different convictions make up this basic precept of the ontological dignity of reason. The first is that the everything which in one sense or another is real must be considered as the differentiation and partial realization of a primary structure which in turn forms the basis for whatever is real in whichever sense. Hegel calls this primary structure 'the absolute' or 'reason'. He shares this conviction of the necessity of assuming a primary structure he called 'reason' (interpreted ontologically) with Fichte, Schelling, Hölderlin and other members of the post-Kantian idealistic movement who used different names for it. It is this assumption which makes them all (ontological) monists. For Hegel this conviction is justified not only because it alone offers a basis for systematic philosophical considerations, following the failure of all previous philosophical attempts to conceive of a unified and complete representation of the world. It is also justified because, according to Hegel, without it one cannot make sense of the concepts of an object and of objectivity. This latter justification is part of the task of his Phenomenology of Spirit

This first conviction, which forms a part of Hegel's ontological conception of reason, is still too imprecise to provide a clue as to why exactly the concept 'reason' can be used to characterize the primary structure. Hegel's second important conviction, however, makes this clearer. It relates to the internal constitution of the structure which he characterizes as reason. He understands this structure to be a complex unity of thinking and being. The relevant motives for this conviction can be summarized as follows: the only philosophical approach which can organize the whole of reality into a unified and coherent picture accessible to knowledge is one which insists that everything taken to be real is only real inasmuch as it can be comprehended as the actualization of some specific structural elements of reason. This assertion of the essential reasonableness of all being, together with the first conviction of the necessity of assuming a primary structure, leads directly to the concept of this primary structure as a unity of thinking and being, understood in the very radical sense that thinking and being are one and the same, or that only thinking has being. If we now call this unity of thinking and being 'reason', and if, like Hegel, we are convinced that the requisite primary structure must be thought of as this unity of thinking and being, then reason will be declared on the one hand to represent what in the final analysis is ultimately real, and on the other that which alone is real. Since a monistic position is one in which a single entity is maintained as the ultimate and sole reality, Hegel's philosophical conception has rightly been called a 'Monism of Reason' (see Monism ).

The third conviction which enters into Hegel's basic assumption of reason as the primary structure constituting reality and thus being ultimately and only real is that this structure constitutes reality and thus its own objectivity in a teleological process which must be understood as a process of cognition. It is this conviction which leads to the characteristically Hegelian dogma that there can be no adequate theory of reality without a dynamic or process-oriented ontology (see Processes ). The formula which Hegel uses to characterize this process from his early Jena works onwards shows very clearly the dominant role which he assigns to what he defines as 'reason' in the systematic approach designed to elaborate his third conviction. This process is described as 'self-knowledge of cognition' (Selbsterkenntnis der Vernunft). Hegel tries to integrate within this formula various aspects of his conception of reason. The first aspect is that it is necessary to take reason, understood as the primary structure, as something which is essentially dynamic. By this he means that the element of self-realization forms part of the moments which determine the primary structure. It is difficult to understand the way in which Hegel links this element of self-realization into his idea of reason as the unity of thinking and being. In order to get a rather over-simplified idea of the background for Hegel's claim, it might help to rely metaphorically on the theory of organism: just as an organism can be described as an entity whose development is linked to the concept or the structural plan of itself in such a way that the (more or less) successful realization of this concept or structural plan belongs to its being real, so we should think of Hegelian reason, understood as the ontologically relevant primary structure, as realizing in a quasi-organic developmental process the unity of thinking and being which characterizes its concept, thereby representing itself as real or as reality.

The second aspect Hegel has in mind when he speaks of 'self-cognition of reason', describing a process which must indeed be understood as that of the self-realization of reason, is that this process represents a process of cognition for reason. It is apparently not sufficient for Hegel to embed his idea of reason as the ontological primary structure in a conception of realization based on the paradigm of the organism. Such a grounding seems to be too unspecific for him, because it does not show how to describe a process which is typical of all organisms in such a way that we understand more precisely and in detail what it means for the process to be one of self-realization of reason. The specific way in which reason realizes itself is to be characterized first of all as a process of cognition, because only this characterization takes into account the fact that that which is being realized, namely reason, must be thought of strictly as nothing more than thinking qua cognition. But even this way of conceiving the realization of reason is still too imprecise, unless one includes in the concept of realization the thesis that reason is the ultimately and only real ontological primary structure. The inclusion of this thesis then leads directly to the teleologically conceived description of the process of the realization of reason as a process of self- cognition. For if only reason - by which is meant the unity of thinking and being - is real, and if an integral part of this concept of reason is the conception of its realization in the form of a process of cognition, then this process can only be directed towards the cognition of reason itself, because nothing else exists. Since this process aims to make reason aware that it alone is real, the presentation of this process, in Hegel's view, must take on the form of a system in which each manifestation of reality documents its reasonable nature. His philosophy aims to elaborate this system.

The project of exhibiting reason not only as the basis for all reality, but also as the whole of reality itself, was Hegel's sole, lifelong philosophical goal. It took him some time to be able to formulate this project explicitly. This is linked to his intellectual development (see §2 above). He also considered various approaches to the realization and development of this project (see §3 above), but he never felt any need to question the project itself.

5 The system: Phenomenology of Spirit

The Phenomenology of Spirit (1807) is Hegel's most influential work. It serves as an introduction to his philosophical system by means of a history of the experience of consciousness. The Phenomenology of Spirit represents only one of a number of introductory attempts he made. In the Jena writings and system drafts, a discipline which Hegel calls 'logic' assumes this function. This logic is intended to fulfil its introductory function by raising our 'normal' thinking, which is characterized by its confinement to irreconcilable oppositions, to the level of 'speculation' - Hegel's term for philosophical thinking. Speculative thought is characterized by the knowledge of the reconcilability of oppositions and of the mechanisms of their coming about. That thinking, which by its insistence on oppositions simultaneously maintains their basic irresolvability, Hegel referred to at this time as 'reflection'. He regarded the elevation of this thinking to the position of speculation as a destruction of the structures which characterize reflection, and which together constitute the finiteness of reflection. 'Finiteness' of reflection or (used by Hegel as a synonym) of the understanding (Verstand) is initially a way of saying that thinking whose oppositions are irreconcilable moves within limits and must thus be regarded as finite. According to Hegel, it is now the task of logic to carry out the destruction of the finiteness of reflection or of the thinking of the understanding, thereby simultaneously leading to the standpoint of speculation or of the thinking of reason. Hegel sees the problem of a logic, which he understands as an introduction to philosophy, to be to carry out this destruction in such a way that not only the limitations of the thinking of the understanding and its preconditions are presented as mistakes and absurdities, but also that during this destructive process those structures become clear which guarantee a reasonable (that is, an intrinsic speculative) insight into the basic structures of reality.

Towards the end of his Jena period, Hegel abandoned the project of developing a logic as an introduction to his system of philosophy, and in its place presented a new discipline which he called the 'Science of the Experience of Consciousness' or 'Phenomenology of Spirit'. The declared goal of this discipline is twofold: on the one hand, it should destroy our supposedly natural picture of the world, and thus also our understanding of ourselves as the more or less consistent holders or subjects of this view, by demonstrating the contradictions which arise in our normal, complex view of the world. And second, it should thereby vindicate his ontological monism by demonstrating that our natural tendency to view the world as consisting of objects something which are both alien and different from us is not tenable. Instead we have to accept that in order to account for the real constitution of the world, and thus of objects and objectivity, we must presuppose, that we and the world represent a structural unity with the essential characteristic of being conscious of itself.

Hegel pursues this dual goal in a complex and ambitious thought-process, which attempts to combine and position within a comprehensive context a wide range of themes - historical, epistemological, psychological, meta-scientifical, ideological- critical, ethical, aesthetical and religio-philosophical. This whole thought-process is based on two convictions which govern Hegel's entire construction: (1) It is possible to conceive of all epistemic attitudes of a consciousness towards a material world as relations between a subject termed 'cognition' (Wissen) and an object termed 'truth' (Wahrheit). That which is presented as cognition or truth is in each case determined by the description which the consciousness is able to furnish of its epistemic situation and its object corresponding to this situation. (2) 'Knowledge' (Erkenntnis) can only be taken to be that epistemic relation between cognition (subject) and truth (object) in which cognition and truth correspond with each other, which for Hegel is only the case if they are identical. A necessary, though not sufficient, condition for claiming this relationship of identity between cognition and truth is that what is regarded as cognition or as truth respectively is not formulated in a self-contradictory or inconsistent manner. For the Hegel of the Phenomenology of Spirit , and of the writings which were to follow, knowledge in the strict sense is thus really self- knowledge.

In characterizing the various epistemic attitudes of a consciousness to the world in the Phenomenology of Spirit , Hegel takes as his starting point something which he calls 'sense certainty'. He uses this term to describe an attitude which assumes that in order to know the true nature of reality we must rely on that which is sensually immediately present to us as a spatiotemporally given single object. Hegel demonstrates the untenability of this attitude by attempting to prove that in such an immediate reference to objects nothing true can be claimed of them. Moreover this immediate approach shows that any attempt to gain knowledge of what an object really is implies at the outset a different attitude towards objects. This attitude is determined by the assumption that what we are really dealing with if we refer to objects in order to know them is not the immediately given object, but the object of perception, which is characterized by Hegel as an entity defined through its qualities. According to Hegel, however, even this attitude is not tenable. Neither the perceiving consciousness nor the object perceived nor the relationship which is believed to exist between the two can be accepted in the manner in which they appear in this constellation: the subject, which aims to perceive the object of perception as that which it really is, can neither formulate a consistent concept of this object nor describe itself in unequivocal terms. The consciousness is thus led to a concept of an object which differentiates between what the object is in itself and what it appears to be. In order to differentiate in this manner, the consciousness must define itself as understanding, to which the inner constitution of the object in itself is disclosed as being constituted by its own laws, that is, by the laws of the understanding. Although, according to Hegel, this interpretation of the objective world through the cognizing subject also produces neither a truthful concept of the cognizing consciousness nor of the object in question, it none the less leads to the enforcement of an attitude according to which consciousness, when referring to an object, is referring to something which it is itself. The realization of this insight - that consciousness, when referring to objects, in reality relates to itself - converts consciousness into self-consciousness.

The various ways in which consciousness deals with itself and the objective manifestations corresponding with these ways as reason and spirit are comprehensively discussed by Hegel in the remainder of his Phenomenology of Spirit. It is in this context that he presents some of his most famous analyses, such as the account of the master-servant relationship, his critique of the Enlightenment and the French Revolution, his diagnosis of the strengths and weaknesses of the ancients' ideas of morality and ethical life and his theory of religion. The conclusion of the Phenomenology of Spirit forms what Hegel calls 'absolute knowledge'. Hegel characterizes this knowledge also as 'comprehending knowledge' (begreifendes Wissen), aiming thereby to highlight two ideas: (1) that this knowledge is only present when the subject of the knowledge knows itself to be identical under every description with the object of that knowledge. Comprehending knowledge therefore only occurs when the self knows itself to be 'in its otherness with itself', as Hegel puts it at the end of the Phenomenology of Spirit. He also aims to point out (2) that this type of identity of a subject with an object is that which constitutes the essence of that which he calls the 'Concept' (Begriff) of reason. The task of the Science of Logic is to develop this 'Concept' of reason in all its logical qualities. The goal of the Phenomenology of Spirit , the discipline which is to provide an introduction to logic, is achieved when it becomes evident to the consciousness that (Hegelian) truth only belongs to the (Hegelian) Concept.

But the Phenomenology of Spirit is not just an introduction to the system. From another point of view, Hegel describes the phenomenological process as 'self- fulfilling scepticism'. By means of this metaphor he attempts to establish a link to a subject closely connected with his critical assessment of his cultural and political environment, namely that of dichotomy (Entzweiung). For Hegel, the modern age is characterized by the fact that unity has disappeared from people's lives. The all- embracing unity of life can no longer be experienced, as people are no longer in a position to integrate the various aspects of their understanding of the world in a conflict-free context. So, for example, their moral convictions will force upon them a view of the world in which something like freedom and consequently something like the belief in the possibility to cause events based on free decisions occupies an irrefutable position. This view, based on moral convictions, stands in a conflicting and, finally, aporetic relationship to their scientific view of the world, which commits them to an understanding of the world in which there are no first causes or unconditioned facts, because each cause must itself be interpreted anew as an effect, whose cause can only be seen as determined by previous circumstances. In this view of the world there is apparently no place for freedom. The conflict between various aspects of the understanding of the world, cited here by way of example, is for Hegel by no means singular; instead, it runs like a leitmotif through the modern conceptualizations of all spheres of life. He initially interprets it wholly in the spirit of Rousseau as a product of culture and civilization. This conflict is what separates a human being from itself, so that it continues to be denied a coherent image of the world. As a creature living in dichotomies, the modern person is an example of what Hegel calls the 'unhappy consciousness'.

Modern consciousness now attempts to solve this conflict by making each in turn of the conflicting views into the dominant attitude of its entire interpretation of the world. In this way, however, it can only achieve a one-sided interpretation of reality, which is just as incapable of doing justice to the true nature of reality as to the need of human consciousness to integrate all aspects of reality into its understanding of the world as a coherent unity. According to Hegel, it is in this situation that the need for philosophy arises. It is philosophy's task to destroy these one-sided total interpretations of consciousness and in this destruction to lay the foundation for the true complete interpretation of reality. The Phenomenology of Spirit describes this process of destruction and foundation-laying. The consciousness experiences it as a process of permanent destabilization of all the convictions on which it has always based its one-sided interpretations of the world. In this sceptical approach it is forced to doubt everything and to abandon all its supposed certainties. While the phenomenological process thus concedes a philosophical value to scepticism, in Hegel's understanding it simultaneously overcomes this scepticism by claiming a truth-revealing function for it. It is also Hegel's intention that the Phenomenology of Spirit should in this respect be understood as a treatise on the cathartic effect of philosophical scepticism.

Two questions have often been raised in connection with Hegel's conception of the Phenomenology of Spirit as an introduction to his 'System of Science', especially his logic. The first is whether Hegel does not assume in advance certain central theses of the discipline to which the Phenomenology of Spirit is intended to provide an introduction. This question draws attention to a methodological problem which originates from Hegel's assertion that the process of consciousness described in the Phenomenology of Spirit is not guided by any preconditions external to this process. This assertion seems difficult to square with certain manoeuvres which Hegel makes during the course of the Phenomenology of Spirit. The second question is of a more intrinsic nature and concerns the categorical apparatus employed by Hegel in the Phenomenology of Spirit . In this context, in particular his phenomenological conception of negation and identity as well as his concepts of knowledge and of cognition aroused critical interest from the very beginning.

It is difficult to determine exactly how Hegel himself later assessed the success of the Phenomenology of Spirit as an introduction to the point of view which is assumed at the beginning of his Science of Logic. On the one hand, he seems to have allotted it a certain value throughout his entire life, not only as a history of consciousness but also as an introduction. This is shown not only by the fact that he made arrangements for the publication of a second edition of the work immediately before his death, but also by later statements in the various editions of the Science of Logic and the Encyclopedia of the Philosophical Sciences. However, it is in precisely these statements that one finds Hegel expressing an increasingly critical attitude towards his project of a phenomenological introduction to the system. In this context it should also be recorded that by 1827 at the latest (that is, from the second edition of the Encyclopedia of the Philosophical Sciences ) Hegel no longer has recourse to a version of phenomenology as 'a more detailed introduction, in order to explain and lead to the meaning and the point of view which is here allotted to logic', but for this purpose uses instead a discussion which deals with three different 'attitudes of thought to objectivity'.

6 The system: Science of Logic

The real centre of the Hegelian system is the discipline he described as 'Logic'. It contains his doctrine of the categories, to use traditional terminology (see Categories §1). Hegel dedicated his most comprehensive and complex work to this discipline, the Science of Logic (1812-16), later adding a much shorter version within the framework of the Encyclopedia of the Philosophical Sciences .

The starting point of the Logic is the insight, justified in Hegel's view by the result of the Phenomenology of Spirit (1) that all true knowledge is knowledge of oneself, and (2) that the subject of this knowledge, that is to say, that which knows about itself, is reason. Because Hegel - following Schelling - only considers that to be real which can also be known, he concludes from the results of the Phenomenology of Spirit that only reason is real. He thinks of this reason as, internally, an extremely complex entity. Hegel now distinguishes between the 'Concept' of reason and the process of its realization. The object of the Science of Logic is the conceptual, that is to say, for Hegel, the logical development of this Concept. Since this Concept is the Concept of that which alone is real, Hegel can maintain that his Science of Logic takes the place of traditional metaphysics, which concerned itself with the elucidation of the basic ways in which we can think of reality.

Since the object whose Concept is to be logically discussed is reason, understood to be the sum of reality, the Concept of reason must include not only those aspects which account for reason's character of reality or of being, but also those aspects which do justice to the peculiar character of reason as thinking. Hegel calls both these aspects 'Determinations of the Concept' (Begriffsbestimmungen). Those aspects of the Concept of reason which take into account its character of being are developed by Hegel in the section 'Objective Logic' in the Science of Logic. He presents those aspects which are intended to do justice to its thinking character in the section called 'Subjective Logic' . He further subdivides 'Objective Logic' into 'Logic of Being' and 'Logic of Essence'.

In his 'Objective Logic', Hegel tries to show how it is possible to generate from very simple, so-called 'immediate' determinations such as 'Being', 'Nothing' and 'Becoming' other categories of quality and quantity as well as relational and modal determinations, such as 'Cause-Effect', 'Substance-Accidence' and 'Existence', 'Necessity' and the like. As in the 'Subjective Logic', the basic strategy here for the creation of categories or determinations of the Concept, assumes that (1) for every category there is an opposing one which upon closer analysis reveals itself to be its true meaning, and that (2) for every two categories opposing each other in this manner there is a third category whose meaning is determined by that which makes the opposing categories compatible. Hegel considers these two assumptions justified because only they can lead to what in his eyes is a complete and non-contingent system of categories. Hegel himself, however, did very little to make their exact sense clear, although he uses them with great skill. Immediately after his death this led to a confused and still inconclusive discussion regarding their interpretation. Many judgments concerning the worth or worthlessness of Hegel's philosophy are linked to this discussion, which has taken its place in the annals of Hegel research as a discussion concerning the meaning, significance and value of the so-called 'dialectical method'. (Hegel himself preferred 'speculative method'.)

In particular, Hegel's claims about the truth-generating function of contradiction have played a major role in the discussion of the 'dialectical method' described in the Science of Logic . Though highly praised by Hegel himself, his doctrine of the nature and methodological merits of contradiction has proved to be inaccessible and obscure. This may have been caused in part by Hegel's extremely concise and provocative formulations of this methodical maxim. The reader is reminded in this context not only of the succinct formulation which he chose to defend on the occasion of his Jena Habilitation - 'contradiction is the rule of truth, non-contradiction the rule of falsehood' - but also of his provocative version of the principle of contradiction, according to which 'everything is inherently contradictory'. The difficulties associated with the comprehension of the Hegelian conception of contradiction have perforce a link with his particular unconventional concept of contradiction. Two points are particularly important, in that they differentiate his concept from the classical concept of contradiction of traditional logic: (1) A contradiction between two propositions cannot be confirmed solely on the basis of their ascription to a single subject of two contradictory predicates; it is also necessary to take into account the meaning of the subject of these propositions. If the contradictory predicates cannot meaningfully be attributed to the subject, then no contradiction arises. 'Legible' and 'illegible' are predicates which will only lead to contradiction if attributed to texts, but not, for example, to bananas. For Hegel, this means among other things that the relation of contradiction is dependent on the context. (2) Hegel thinks of contradictions as analogous to positive and negative determinations, which neutralize each other but without making that whose neutralizing determinations they are into a contradictory concept which has absolutely no meaning, which therefore means nothing (the Kantian 'Nihil negativum'). Rather, the way in which positive and negative determinations neutralize each other tells us something informative about the object to which the neutralizing determinations apply. For example, possession of Euro 100 neutralizes a debt of Euro 100, without thereby making the concept of property a contradictory concept. Instead, the way in which this neutralization takes place makes clear that the concept 'property' means something which must be thought of as of a quantifiable size. For Hegel this is a consequence of 'the logical principle that what is self-contradictory does not dissolve itself into a nullity, into abstract nothingness, but essentially only into the negation of its particular content'. Whether these two convictions are sufficient to justify Hegel's thesis that contradictions play a 'positive' role in cognition procedures is rightly controversial.

Hegel's 'Subjective Logic', the second part of the Science of Logic, contains not only his so-called 'speculative' interpretation of the objects of traditional logic, that is, his own doctrine of concepts, judgments and syllogisms, but above all his theory of the 'Concept'. This theory is deeply rooted in Hegel's critique of traditional metaphysics, and is thus most easily comprehended when placed in that context. He presents this critique most tellingly in the third edition of the Encyclopedia of the Philosophical Sciences . His starting point here is the claim that what matters in philosophy, and what philosophy aims at, is the 'scientific recognition of truth'. This means among other things that philosophy is concerned with the recognition of 'what objects really are'. According to Hegel, the question of what objects really are has been approached in philosophy from a variety of angles, but all the different modes in which the question has been answered to date are unacceptable because they are based on false premises. Traditional metaphysics is one of the ways of approaching the question of what objects really are. Hegel characterizes this approach as 'the unbiased method', which is motivated by the assumption that 'through thinking the truth becomes known, what objects really are is brought to one's consciousness'. In contrast to other philosophical approaches that deal with the question posed, metaphysics, according to Hegel, is in principle certainly capable of contributing to the cognition of what things in truth are, because it starts from the correct assumption that 'the determinations of thought' are to be seen as 'the fundamental determinations of things'. But traditional metaphysics has not made a significant contribution to the cognition of truth, because it was only able to transform its correct initial assumption in a systematically erroneous manner.

According to Hegel, the crucial weakness of traditional metaphysics is to use the form of judgment in an unreflective manner, and this shows itself in various ways. First it shows in the unfounded assumption of traditional metaphysics that judgments provide a particular and direct insight into the constitution of reality or that which really exists. In Hegel's view this unfounded assumption has two consequences: the first is that it tends without reason to favour a particular ontological model of reality because it regards the subject-predicate form as the standard form of the judgment; the second consequence, in Hegel's view incomparably more problematic, consists of the unfounded tendency of traditional metaphysics to conclude from the unquestioned and assumed correspondence between the form of judgment and constitution of reality that one can express by means of judgments what objects really are. Hegel does not find problematic the assumption contained in this conviction that one can make judgments concerning objects. He believes that the problem lies rather in the fact that one can assume without examination that 'the form of the judgment could be the form of truth'. In Hegel's view, however, such an examination is essential because the traditional understanding of subject and predicate does not justify the assertion that a subject-predicate judgment actually contributes something to the determination of a real object. An additional problem lies in the fact that the unconsidered use of the form of judgment has led traditional metaphysics erroneously to use a 'natural' interpretation of the concepts of subject and predicate. The consequence of this interpretation is that judgments of the subject-predicate form can lay no claim to 'truth'.

Hegel's chief criticism of traditional metaphysics therefore lies in the lack of clarity associated with its interpretation of the form of the judgment. In particular he rejects its tendency to interpret the judgment 'naturally', which for him means to encourage a subjectivist interpretation of the judgment built on the concept of representation. Such a subjectivist interpretation cannot show how to guarantee for the judgment some sort of claim to truth or recognition of what something really is. Therefore the subjectivist metaphysical interpretation of the judgment is problematic at the very outset. Moreover, it becomes downright dangerous when one considers its ontological implications, for it leads erroneously to the assumption that the objects corresponding to the subject-concepts of the judgment are to be thought of as substances to which are attributed the characteristics described by the predicate-concepts. The unreflective subjectivist interpretation implies or at least suggests what may be called a substance- ontology, according to which substances which are independent of each other are taken as the fundamental entities of reality, determined predicatively by accidental characteristics which are applicable or not applicable to them. It is this commitment to a substance-ontology which Hegel critically imputes to traditional metaphysics. From this criticism, he deduces that it is first necessary to reach an agreement as to what the object really is before one can adequately assess the function and the achievement of the judgment in the context of knowledge. To reach this agreement is the task of the Logic of the Concept.

The starting point of Hegel's theory of the Concept is the assumption which he imputes to traditional metaphysics as an insight which is in principle correct. This was the insight that only through thinking can one recognize what something really is. Since in Hegel's view thinking is concerned not with intuitions or representations, but with concepts, he identifies that which something in truth or really is with its Concept. Because of this identification, talk of the Concept acquires an ontological connotation. Hegelian Concepts must not be confused with the so-called general concepts of traditional logic. They are difficult to understand precisely and are characterized by the fact that they are (1) non-sensible - which means that they are a particular type of thought-object - and that they are (2) something objective as opposed to subjective. Regarded as these objective thoughts, these Concepts are determined in the sense that in them different relations of determinations of the Concept are to be encountered which occur as determinations of thinking or of thought (Denkbestimmungen). These determinations of thought can themselves be regarded as a kind of predicative characteristic. They make up the multitude of all those determinations on the basis of which the Concept of an object can be seen as completely fixed.

Now, in Hegel's view, not everything has a Concept which in one sense or another is ordinarily thought of as an object. A (Hegelian) Concept is only allotted to objects which can be thought of on the model of an organism. Hegel thus maintains that one can only regard those objects as real or as existing in truth for which there is a Concept which can be interpreted on the organic model. If, then, the 'scientific recognition of truth' consists in recognizing the Concept of something, and if a Concept is always a Concept of a organic-type object, then the question arises how one should conceive of such a Concept. For Hegel it is clear that in his concept of a Concept, he must include everything needed to describe an organism. This includes first of all what Hegel calls the subjective Concept, which one can best regard as the sum of all characteristics whose realization represents an organic-type object. For Hegel, in the case of the concept of reason, whose Concept the Science of Logic elaborates, these characteristics are exclusively logical data which can be presented in the form of determinations of concepts, judgments and syllogisms. Furthermore, Hegel's Concept must include the element of objectivity. 'Objectivity' here means more or less the same as reality or the state of being an object and suggests the fact that it is part of the Concept of an organism to realize itself. Since, however, Hegel holds that there is ultimately only one object which really exists, namely reason, the Concept of this object must include a characteristic which is exclusively applicable to itself. This characteristic must permit the justification of the claim that in reality there is only one Concept and therefore also only one object. Hegel calls this characteristic 'subjectivity'.

Although it is easy to see that the term 'subjectivity' describes a central element of Hegel's logical theory, it is very difficult to shed light upon its meaning and function therein. It is relatively obvious only that Hegel attributes the characteristic of subjectivity not just to his Concept, but also to entities such as 'I', 'self-consciousness' and 'spirit'. We are therefore on safe ground if we assume that the subjectivity which is to be attributed to the Concept is precisely that which is also attributed to the I, self- consciousness or spirit and which distinguishes them from other types of organism. The ground becomes more dangerous when it is a matter of stating what subjectivity actually means. This is not merely because Hegel distinguishes between different types of subjectivity, but also because the subjectivity which is constitutive of the Concept is tied to conditions which are difficult to state with any precision. In general it seems to be correct to say that subjectivity occurs when something recognizes itself as being identical with something else. If we follow the Science of Logic, then this relationship of identity known as 'subjectivity' can only be established between entities which themselves can be thought of as being particular complexes of relations of similar elements or moments. Subjectivity in this sense is thus intended to describe a certain form of self-reference or self-relationship. According to Hegel, there should be only one entity to which the term 'subjectivity' can be attributed as a characteristic in the sense which has just been explained - the Hegelian 'Idea'. He says of it, 'The unity of the Idea is subjectivity'. This Idea now forms the end of the Science of Logic , because through it the Concept of reason has been completely explicated. He also describes this Idea as the absolute method, for it is not only the result, that is, the Concept which comprehends all his moments, but also the complete and systematically generated series of these moments.

The results of the Logic of the Concept represent the justification for Hegel's belief that, apart from a system of logic, a complete system of philosophy must include a so- called 'real philosophy', which is divided into a philosophy of nature and a philosophy of spirit. Hegel undertakes this justification within the framework of the exposition of what characterizes the fully developed (Hegelian) Concept. This exposition only becomes comprehensible if one remembers that Hegel is a supporter of the organological paradigm in metaphysics, according to which that which really is must be regarded as a particular type of organism. Hegel describes the type of organism relevant to his metaphysics as an object which has realized or objectivized its Concept in such a way that it comprehends itself as the objectivization of this Concept of itself. On the basis of this conception, Hegel now develops the following consideration: the (Hegelian) Concept is something which is to be regarded as a unity of (in some ways incompatible) determinations of the Concept. Among these determinations also belong, as Hegel believes he can show, that of objectivity. By this he means that it is a part of the nature of a Concept to become objective, to manifest itself as an object. Now, the only object which is an adequate realization of the Concept is the one to which what Hegel calls 'subjectivity' can be attributed. 'Subjectivity' is the name of a relational characteristic which is present when something knows itself to be identical with something else. For Hegel, it follows from these stipulations that subjectivity can only be attributed to the object which knows itself to be identical with its Concept. To produce this knowledge is therefore a demand inherent in the nature of the Concept. Since it is the sole task of the Science of Logic to exhibit the Concept of reason, and since this Concept contains the demand for the production of a form of knowledge which can only be acquired when (1) the Concept objectivizes itself, that is, becomes an object, and (2) this object comprehends itself as being identical with its Concept, then it is already a demand inherent in the Concept of reason that reason should be discussed (1) from under the point of view of its objectivity or as an object, and (2) under the aspect of its known identity with its Concept. The first of these topics is the subject of a philosophy of nature; the second that of a philosophy of spirit.

7 The system: philosophy of nature

Hegel's philosophy of nature is an attempt to explain how it is possible that we can recognize nature as a complex whole standing under a set of laws. He thereby takes up the question, important in particular to both Kant and Schelling, of which epistemological and ontological preconditions underlie our conviction that nature can be known. Although Hegel had thought about the problems of a philosophy of nature since his time in Frankfurt, and although he produced several versions of a philosophy of nature during his Jena period, he only published an outline of this part of his system once, quite late, in his Encyclopedia of the Philosophical Sciences . Hegel's philosophy of nature is of interest mainly in three respects. The first concerns the way in which he transforms his logical theory into an interpretation of natural phenomena. The second relates to the question of how far Hegel's conceptions in the field of the philosophy of nature take into account the scientific theories current at the time. Finally, the third leads to the question of what we should make of Hegel's approach to a philosophy of nature within the framework of present-day philosophy of science. Since the philosophy of nature is that part of the Hegelian system which is traditionally regarded with the greatest suspicion and which for this reason has received the least scholarly attention, the assessment of the second and third aspects of this philosophy of nature has so far produced very few uncontroversial results.

As far as the construction of a philosophy of nature according to the requirements of the logical theory of the Concept is concerned, Hegel assumes in accordance with his organological conception of reason that we should think of nature 'in itself as a living whole'. This living whole has to be conceived of primarily under three different determinations, which reproduce to a certain extent the central characteristics of the Concept of reason as developed by the logical process. According to the first of these determinations, nature is to be considered as a whole defined by space, time, matter and movement. This way of looking at nature makes it the object of what Hegel calls 'mechanics'. According to Hegelian mechanics, space, time, matter and movement, their characteristics and the laws of nature which describe their relationship are generated by the formal structural moments of the (Hegelian) Concept. The utilization of such a 'conceptual' procedure to gain and secure scientific results was never seen by Hegel himself as a direct alternative procedure to empirical scientific research. On the contrary, he was of the opinion that (for instance, by means of his philosophical mechanics) he only makes explicit, and secures a rational foundation for, the conceptual elements which are implicitly contained in every scientific mechanical theory that acquires its data 'from experience and then applies a mathematical treatment'.

According to Hegel, his philosophical mechanics leads to the insight that we must think of the whole of physical nature as 'qualified matter', that is, as a totality of bodies with physical characteristics. This provides the second main determination by which nature is to be comprehended. Hegel ascribes to this way of comprehending nature a discipline which he calls 'physics', including under this heading everything which can in any way be linked with the material status of a body. Accordingly, from phenomena like specific weight, through those like sound, warmth, shape, electricity and magnetism, to the chemical reactions of substances, everything is described as being a consequence of and following from the constitution of the (Hegelian) Concept. He also adds theses concerning the nature of light and a doctrine concerning the elements earth, fire, water and air. It was this part of Hegel's philosophy of nature in particular which drove Hans Scholz, among others, to the following crushing judgment: 'Hegel's philosophy of nature is an experiment which set the philosophy of nature back several centuries instead of furthering its cause, returning it to the stage it had reached at about the time of Paracelsus'. Whether this dictum has substance, however, depends very much on what conception of nature and science one favours.

The third part of Hegel's philosophy of nature consists of the so-called 'organic physics' or 'organics'. In this section the characteristic of subjectivity, familiar from his logical theory, is the determination under which nature is to be regarded. Since in the context of the philosophy of nature, Hegel interprets subjectivity as an essential characteristic of organic life, this section of his philosophy of nature is concerned with nature as a hierarchy of organisms or as an 'organic system'. He distinguishes between three forms of organic life which are exemplified in three types of organism: the general form, which is represented by the geological organism, the particular, which is realized in vegetation, and the individual, which finds its expression in animal organisms. He regards these forms as hierarchically ordered by increasing degree of complexity. In some ways Hegel thematizes relations and conditions of dependence: just as vegetable life-forms presuppose geological structures and processes, so animal organisms presuppose a fully developed plant world. Hegel links this last part of his philosophy of nature to his philosophy of spirit by means of an analysis of the phenomenon of the death of an individual natural being. Here the leading idea is that although through death all natural determinations of the individual are removed, so that we can speak of the 'death of the natural element', none the less death does not annihilate the principle of life, that which is responsible for the essential unity of animal organization and which Hegel calls the 'soul'. Since Hegel interprets the soul as a form of spirit, and since according to his conception the soul is not destroyed by death, he can now postulate the reality of spirit independently of natural determinations as the result of his philosophy of nature, and investigate this reality in its various forms within the framework of a philosophy of spirit.

The question whether Hegel's philosophy of nature integrates in a relatively informed manner the state of science during his lifetime has provoked a number of fairly controversial answers, as has the question whether his approach can still provide any promising perspectives which are relevant today. During the nineteenth century, Hegel's philosophy of nature was broadly considered scandalous by the majority of scientists, an attitude which contributed in no small measure to the discrediting of his philosophy as a whole. This assessment also meant that Hegel's philosophy of nature has never really been taken seriously again. Since 1970, however, the situation has changed somewhat. Starting from and relying on recent investigations in the history of science regarding the development and state of the sciences during the early nineteenth century, increasing numbers of scholars are inclining towards the view that Hegel was indeed much more familiar with the science of his time and its problems than was generally believed during the nineteenth and most of the twentieth century. It seems advisable at present to refrain from passing final judgment on this matter. The same cannot, however, be said with regard to the present relevance. Here one cannot ignore the fact that Hegel's theses concerning philosophy of nature are, quite simply, meaningless for present-day scientific theory.

8 The system: philosophy of spirit

Hegel's philosophy of spirit is divided into a theory of subjective, objective and absolute spirit. The philosophy of subjective spirit contains Hegel's philosophical psychology; his philosophy of objective spirit is devoted to his theory of law and politics and his conception of world history; and his philosophy of absolute spirit presents his theory of art, religion and philosophy. Hegel presented his philosophy of subjective spirit and in particular his philosophy of absolute spirit to a wider public only in outline in a few paragraphs of the Encyclopedia of the Philosophical Sciences. He presented his philosophy of objective spirit not only in the Encyclopedia, but also in detail in a work which was already highly regarded during his lifetime, Natural Law and Politics in Outline: The Principles of the Philosophy of Right (1821). In this part of his system Hegel again relies on the principle developed in his logical theory that something - here the entity called 'spirit' - must experience a process of realization in order to be able to recognize its truth, or what it is.

The philosophy of subjective spirit contains an anthropology, a phenomenology of spirit and a psychology. In these sections Hegel describes and analyses all the phenomena that influence the somatic, psychophysical and mental characteristics, conditions, processes and activities of the individual. The gamut of subjects he covers runs from the natural qualities of the individual, expressed in temperament, character and physiognomy, via sensibility, feeling, awareness and desire, to self-awareness, intuition, representation, thinking and wanting. Here one finds Hegel's theory of language acquisition, of practical feeling, of the achievements and function of imagination, his defence of the life-preserving power of habit, his solution of the mind-body problem, his understanding of the origin and treatment of mental illnesses and many other subjects. In these analyses Hegel's aim is to replace the 'ordinary approach' of empirical psychology with a 'philosophical perspective' towards psychological phenomena. The dominant characteristic of this philosophical attitude, it is claimed, is that it permits an interpretation of the subject of psychic processes as the product of psychic activity and not as an object to be thought of as a substance possessing certain powers and capacities which are its characteristics.

While the philosophy of subjective spirit really only attracted attention up to the middle of the nineteenth century, Hegel's philosophy of objective spirit, in other words his theory of law and politics, received a great deal of attention during the nineteenth and especially the twentieth century. This was not only because of the theory's great importance for the Marxist and other anti-liberalistic social theories (see Marx, K. ; Western Marxism ). It has also repeatedly been the object of violent controversy, especially because of its political implications. In all its versions, Hegel's political philosophy rests on three main convictions which he cherished from his early years and held for the rest of his life. The first is that every modern philosophy of law and politics must incorporate the conception of freedom which was central to the European Enlightenment, and in particular to that of Germany (see Enlightenment, Continental). The second is that, especially in the case of modern political philosophy, the insight that the whole takes priority over its separate parts, an insight formulated by Aristotle in his Politics , must be maintained and brought up to date. Finally, the third conviction consists in an application of the principle which shapes Hegel's whole philosophical enterprise, namely, that political philosophy must play its part in the confirmation of the thesis that only reason is real. Hegel attempts to do justice to these three convictions within the framework of his theory of objective spirit by (1) introducing an extravagant conception of freedom, (2) identifying the whole of Aristotle with the phenomenon which he calls 'ethical life' and (3) declaring this phenomenon called 'ethical life' to be the 'reality of reason'.

Hegel fulfils his self-imposed demand for the integration of freedom by making the conception of free will the fundamental concept of his philosophy of the objective spirit; this is where his characteristic conception of freedom comes into play. According to Hegel, a will is free not because it can choose its ends from a virtually limitless number of objective alternatives; the truly free will is the will which only determines itself. For Hegel, self-determination means to refer willingly to oneself, that is, to will oneself. Thus he thinks of freedom as a case of self-reference and in this way assimilates it into his concept of cognition, which is also based on the idea of self-reference (see §5 above). This assimilation is utterly intentional on Hegel's part, because it gives him the opportunity to interpret the process of the systematic unfolding of the various determinations of the will not only as different ways of the realization of free will but also as a process of cognition (see Freedom and liberty; Free will ).

Against this background, Hegel first develops his theories of law and morality, which derive all legal relationships and the obligatory character of moral acts from the concept of free will. In his theory of law, Hegel makes his contribution to the discussion of the philosophical foundations of civil and criminal law. His basic thesis is that property, the acquisition and use of which is a presupposition for being able to act freely, is the necessary condition of law in all its different variations. In his theory of morality, Hegel discusses the moral behaviour of autonomous subjects under the aspect of the gaining of moral standpoints for the purpose of judging actions and of the conversion of moral goals into actions. According to Hegel, however, legal relationships and moral standards are founded in social institutions. He thinks of these institutions as forms of what he calls 'ethical life' (Sittlichkeit). In Hegel's language, ethical life as the basis for the possibility of law and morality is the truth of free will, that which free will really is. Since it is a characteristic of the truth of free will to be real, it follows that, for Hegel, ethical life is also the reality of free will. This reality is thus the 'presupposed whole', without reference to which the discussion of law and morality makes no sense at all. This thesis of the function of real ethical life as the basis for law and morality is intended to account for the Aristotelian maxim of the primacy of the whole in political philosophy (see Legal idealism §§1-2 ).

For Hegel, ethical life appears in three institutional forms: family, bourgeois society and the state. The theory of the family contains his thoughts on the ethical function of marriage, his justification of monogamy, his views on family property and the laws of inheritance and his maxims for bringing up children. The theory of bourgeois society became well-known and influential, above all because of Hegel's diagnosis of the difficulties which will arise within a society based solely on economic interests and elementary needs of its individual members. This diagnosis is grounded in Hegel's analyses of a society founded solely on economic relationships. They owe much to the works on political economy by Adam Smith, J.P. Say and David Ricardo, to whom Hegel often explicitly refers. According to Hegel, a bourgeois society considered as an economic community is defined by the fact that in it people can satisfy their needs through labour. The manifold nature of these needs means that they can only be satisfied by division of labour within the society. This leads economic subjects to join together into estates (Stände) and corporations whose members each undertake specific tasks with regard to the socially organized satisfaction of their needs. Hegel recognizes three estates: the peasant estate, which he calls the 'substantial estate'; the tradesmen's estate, among which he includes craftsmen, manufacturers and traders; and what he calls the 'general estate', whose members fulfil judicial and policing functions. Corporations are formed mainly in the tradesmen's estate. Although this entire realm of bourgeois society organized along these lines does involve legal restrictions, and is regulated by a civil and criminal legal code, it none the less cannot remain indefinitely stable. For it is not possible to prevent the polarization of the poor majority and the rich minority which leads to overpopulation, so that eventually the entire social wealth will not suffice to satisfy even the most elementary needs of all. The consequences are colonization and the formation of the 'proletariat'. Both will tend to destroy this bourgeois society.

If one follows Hegel's arguments, bourgeois society can only avoid this fate if its members act not according to their own particular interests and needs, but recognize the state as their 'general purpose', and direct all their activities to maintaining it (see Civil society §1; State ). Hegel thinks of the state as a constitutional monarchy with division of power. For Hegel, the constitution of a state is in no sense the product of some constitution-creating institution or the work of individual persons. It is 'absolutely essential that the constitution, although the product of past history, should not be seen as a finished entity'. A constitution is rather the manifestation of the spirit of a people, created during the course of history through their customs and traditions. This view permits Hegel to maintain on the one hand that each people has the constitution 'which is appropriate to it and fits it', and on the other to insist that there is not much leeway for the modification of constitutions. The constitutional form of a reasonably organized state must be a monarchy because its characteristic individuality can only be appropriately represented by a concrete individual to whom as a person the sovereign acts of the state can be attributed. Hegel also favours a hereditary monarchy, since he sees the process of determining a person as monarch by virtue of its origin as the method which is least dependent upon arbitrary decisions. Hegel's theory of the powers of the state (Staatsgewalten) recognizes, in addition to the princely power (fürstliche Gewalt) which represents the instance of ultimate decision- making within the constitutional framework, the governmental power (Regierungsgewalt) and the legislative power (gesetzgebende Gewalt). It is the task of the governmental power, which for Hegel also includes the judicial power, to pursue the general interests of the state, ensure the maintenance of right and enforce the laws. The legislative power is responsible for the 'further determination' of the constitution and laws. It is executed by an assembly of the estates which is divided into two chambers. The first chamber consists of a certain group of powerful landowners chosen by virtue of their birth; the second chamber comprises representatives of the corporate associations of the bourgeois society, who are sent to the assembly by their various corporations. Thus in Hegel's model state, both chambers are constituted without the direct political involvement of the population. Hegel's theory of the state provoked considerable controversy, particularly during his own time, because of its resolute defence of the hereditary monarchy and its strongly anti-democratic characteristics in all questions concerning the political representation of the citizens of the state. It was this section of his political philosophy in particular which, as early as the mid-nineteenth century, gave rise to the statement that Hegel was the philosopher of the Prussian state.

Hegel forges the link to his theory of the spirit, which contains his political philosophy, by interpreting what he calls 'ethical life' as the 'spirit of a people'. This allows him to elaborate his conception of history on the one hand and on the other to introduce his theory of the absolute spirit. The philosophy of history is introduced by the idea that ethical life as the reality of free will takes on different forms for different peoples. These forms differ from each other in the degree to which the different institutions of ethical life are actually developed. Now, Hegel believes that this development has taken place during the course of a historical process which he calls 'world history' (see History, philosophy of ). This process of world history, which he sees as 'progress in the consciousness of freedom', can be divided into four distinct epochs, which correspond to four 'empires of world history'. Hegel describes this process of world history as beginning with the 'Oriental Empire', which is followed by the 'Greek' and then by the 'Roman' empires. The process is brought to a conclusion by the 'Germanic Empire'. This empire is not to be identified with Germany alone. It includes all central European Christian nations, even Great Britain. According to Hegel, the 'Germanic peoples are given the task of accomplishing the principle of the unity of divine and human nature, of reconciling...objective truth and freedom'. Hegel now interprets this reconciliation as the conclusion of the process of the self-recognition of reason. The result of this process consists of the insight that reason knows itself to be the whole of reality. Thus Hegel links the theory of the objective spirit with his metaphysics of reason and can now concentrate on the various aspects of this self-knowledge of reason as a theory of absolute spirit.

Hegel's philosophy of absolute spirit contains his philosophy of art, his philosophy of religion and his theory of philosophy. Although from his very beginnings all these subjects had a fixed place in Hegel's attempts at a system, and although his philosophies of art and religion were to become very influential (the one in the history of art and the theory of aesthetics and the other in theology), none the less these sections of Hegel's philosophy are relatively little elaborated in the works published by Hegel himself. Apart from a few sketch-like hints in his first work, Difference between the Systems of Fichte and Schelling (see §3 above), and the two final chapters of the Phenomenology of Spirit, Hegel devoted only a few paragraphs to these themes at the end of the Encyclopedia of Philosophical Sciences . We can gather from these paragraphs that there are three different ways or modes in which reason, cognizing itself, relates to itself, relates to itself; these are manifested in art, religion and philosophy. They differ from each other in the way in which in each of these ways reason cognizes itself. In art, reason relates to itself intuitively or, as Hegel says, cognizes itself immediately, while in religion this cognizing relationship with itself realizes itself in the form of representation, which is linked with the sublation of the immediacy of knowledge. In philosophy, the self-reference of reason is accounted for in the mode of cognition. The theory of epistemic modes which underpins this functional analysis of art, religion and philosophy, though obviously relying on the results of the Hegelian theory of the subjective spirit, none the less contains a number of difficulties which are hard to unravel.

Against this background of different forms of cognition, Hegel first reveals his theory of art in the form of a theory of styles of art (Kunstformen) and of individual arts (Kunstarten). He recognizes three different styles of art, which he calls symbolic, classical and romantic. They differ from each other in their various means of expressing the distinguishing characteristics of the spiritual, which belong to the sensible and therefore to the intuitive manifestations which reason gives itself. These styles themselves are characterized by the ways in which a spiritual content presents itself as the meaning of a sensible object. The symbolic style of art is thus the one in which the relationship between meaning and sensible appearance is relatively contingent, since it only arises through a randomly chosen attribute. By way of example Hegel takes the lion, which symbolizes strength. In the classical style of art the sensible appearance expresses adequately what it is intended to signify. For Hegel, the human figure serves as a paradigm for this adequate representation of the spiritual, especially in the way in which it is represented in sculpture and painting. Finally, the romantic style of art takes as its subject the representation of the 'self-conscious inwardness' of the spirit. In it, the emotional world of the subject is expressed by reference to sensible characteristics. Hegel interprets the various individual arts as realizations of styles of art in various materials. Although each individual art can present itself in each style of art, there is for each individual art an ideal style, which he calls its basic type. The first individual art which Hegel discusses is architecture. Its task is to deal with non-organic nature in an artistic manner. Its basic type is the symbolic style of art. The second individual art is sculpture, the basic type of which is the classical style. Sculpture aims to transform non-organic nature into the physical form of the human body. The remaining individual arts are painting, music and poetry, whose basic type is represented by the romantic style of art. Painting marks the beginning of the separation of the direct processing of natural materials and thus a certain intellectualization of matter, which makes it capable of representing feelings, emotions, etc. Music is the romantic style of art par excellence. Its material is sound, which is matter only in a figurative sense and is therefore particularly suitable for the representation of even the most fleeting affects. Finally poetry, the last of the romantic arts, has as its material only signs, which here play no part as material entities, but as bearers of meaning. These meanings refer to the realm of imagination and other spiritual content, so that in poetry a spiritual content can be presented in a manner appropriate to its spirituality. Hegel could not resist the temptation to use his theory of individual arts and styles of art as a model for the interpretation of the history of the development of art. His historicizing of individual arts and styles of art played a significant role in making the concept of an epoch an important tool in the history of art.

In the philosophy of religion Hegel holds that only in Christianity are the conditions fulfilled which are characteristic of the representational self-cognition of reason. Philosophy of religion has as its subject not only God, but also religion itself, and for Hegel that means the way in which God is present in the religious consciousness. By this characterization he aims to distinguish philosophy of religion from the traditional theologia naturalis. On the basis of the two components which make up its nature, the philosophy of religion attempts in the first instance to characterize more closely the concept of God and the various kinds of religious consciousness which Hegel takes to be feeling, intuition and representation. This will be found in the first part of the philosophy of religion, which thematizes the 'concept of religion'. The second part of the philosophy of religion discusses what Hegel calls 'determinate religion'. Here, he is concerned with something resembling a phenomenology of religions, the exposition of their various forms of appearance and objectivizations. This exposition starts with so-called natural religion, which according to Hegel assumes three forms: the religion of magic, the religion of substantiality and the religion of abstract subjectivity. The specific characteristic of natural religion is that it thinks of God in direct unity with nature. Natural religion finds its historical concept in the Oriental religions. Hegel regards the 'religions of spiritual individuality' as a second stage; these assume the forms of the religion of sublimity, the religion of beauty and the religion of teleology. At this stage, God is regarded as the primary spiritual being, which is not only nature but which also rules over and determines nature. Hegel puts the Jewish, Greek and Roman religions in this category. Finally, the third stage represents the 'perfect religion', to the discussion of which he devotes the third section of his philosophy of religion. In it, God is presented as He in reality is, namely the 'infinite, absolute end in itself'. To the religious consciousness, the God of the perfect religion appears in the trinitarian form as the unity of the Father, Son and Holy Ghost. According to Hegel, this idea of religion was first realized adequately in Christianity. Hegel's philosophy of religion greatly influenced theological discussions and points of view. None the less, it was not without its critics, for whom it represented a theory which, as, for example, R. Haym claimed in the last century, contributed to the dissolution of the Godly in reason and of Piety in knowledge.

As far as philosophy is concerned, Hegel maintains that its distinguishing mode of knowledge, namely cognition, is present when something is seen to be necessary. Since reason within the sphere of the absolute spirit relates only to itself, the achievement of the cognitive reference of reason to itself lies in the fact that it understands the progress of its realization in logic, nature and spirit as a necessary process. Philosophy is the representation of this process in its necessity. This philosophical process also has its appearance in time in the form of the history of philosophy. For Hegel, the history of philosophy presents itself as a historical succession of philosophical positions in which in each case one of the essential characteristics of (Hegelian) reason is made the principle of a philosophical interpretation of the world in a one-sided and distorted way that is characteristic of its time. He sees the existence of political freedom as a necessary precondition for a philosophical interpretation of the world. Only in societies in which free constitutions exist can philosophical thought develop. Since, he claims, the concepts of freedom and constitution only arose as the products of Greek (that is, occidental) thought, philosophical discourse is really a specifically Western achievement. He therefore absolutely refuses to ascribe any philosophically relevant intellectual achievements to the Oriental world, the principle proponents of which are in his view China and India. All the doctrines of wisdom of the Orient can at most be accepted as codifications of religious ideas. If, for a Westerner, some of these doctrines none the less seem to express a philosophical thought, this is because they confuse the abstract generality of Oriental religious ideas with the generality which is applicable to the thoughts of reason engaged in thinking itself. Hegel divides Western philosophy into two main periods: Greek and Germanic philosophy. Up to a certain point, Greek philosophy also includes Roman, and Germanic philosophy includes not only German philosophy but that of other European peoples as well, since these peoples have 'in their totality a Germanic culture'. The difference between Greek and Germanic philosophy lies in the fact that Greek philosophy was not yet in a position to comprehend the conception of spirit in all its profundity. This only became possible through Christianity and its acceptance throughout the Germanic world. For only in this historical context was it possible for the insight to establish itself that the essence of spirit is subjectivity and hence cognition of itself. Hegel regards it as a great merit of his philosophy that it adequately explains this, and thus reconciles reason with reality in thought. In the last analysis, his message consists of a single proposition: Reason is and knows itself to be the ultimate reality. His system is brought to a conclusion in what is, in his view, a successful justification of that proposition. Even during the nineteenth century, the optimism of reason underlying Hegel's system aroused criticism, for example, from Nietzsche, Kierkegaard and the representatives of Neo-Kantianism. It seems doubtful whether, at the beginning of the twenty-first century, Hegel's indomitable faith in reason can continue to convince.