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Lectures on the Philosophy of History, also translated as Lectures on the Philosophy of World History [1] (LPH; German: Vorlesungen über die Philosophie der Weltgeschichte, VPW), is a major work by Georg Wilhelm Friedrich Hegel (1770–1831), originally given as lectures at the University of Berlin in 1822, 1828, and 1830.
An Introduction to Hegel: Freedom, Truth and History is a book by the philosopher Stephen Houlgate in which the author provides an introduction to the philosophy of ...
Lectures on the History of Philosophy (LHP; German: Vorlesungen über die Geschichte der Philosophie, VGPh,) delivered by Georg Wilhelm Friedrich Hegel 1805-6, 1816-8, 1819, 1820, 1825–6, 1827–8, 1829–30, and 1831, just before he died in November of that year.
Thinking presupposes an "instinctive belief" in truth, and the history of philosophy, as recounted by Hegel, is a progressive sequence of "system-identifying" concepts of truth. [246] Whether or not Hegel is a historicist simply depends upon how one defines the term. The importance of history in Hegel's philosophy, however, cannot be denied.
Hegel's philosophy of history aimed for a philosophical reflection on world history, thinking about the history of humanity in all its spatial and temporal breadth. This Hegelian particularity, versus the works of historians, rests on the fact that the German philosopher sought to determine what the teleology of history was, particularly what ...
Georg Wilhelm Friedrich Hegel. Marcuse attempts to reinterpret the works of Georg Wilhelm Friedrich Hegel, including The Phenomenology of Spirit (1807) and the Science of Logic (1812), and "to disclose and to ascertain the fundamental characteristics of historicity", the factors that "define history" and distinguish it from other phenomena such as nature.
Hegel's famous aphorism, "Philosophy is the history of philosophy", describes it bluntly. Hegel's position is perhaps best illuminated when contrasted against the atomistic and reductionist opinion of human societies and social activities self-defining on an ad hoc basis through the sum of dozens of
His reading of the lord-bondsman dialectic substituted Hegel's epistemological figures with anthropological subjects to explain how history is defined by the struggle between masters and slaves. [14] For Kojève, people are born and history began with the first struggle, which ended with the first masters and slaves.