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Reflective history is written at some temporal distance from the events or history considered. However, for Hegel, this form of history has a tendency to impose the cultural prejudices and ideas of the historians' era upon the history over which the historian reflects. Philosophical history for Hegel, is the true way.
Much of Hegel's project, in Pippin's reading, is a continuation rather than a reversal of the Kantian critique of dogmatic metaphysics. Hegel is not doing ontological logic, but is doing logic as metaphysics, which is a continuation of transcendental logic. Logic as metaphysics is the science of pure thought, or the thought of thought.
Short title: Das Leben Jesu; Harmonie der Evangelien nach eigener Übersetzung. Nach der ungedruckten Handschrift in ungekürzter Form: Author: Hegel, Georg Wilhelm Friedrich, 1770-1831
Hegel's detailed and systematic treatment of the various arts over such a great span has even led art historian Ernst Gombrich to present Hegel as "the father of art history." For most of their history, Hegel's Lectures were largely ignored by philosophers and received most of their attention from literary critics and art historians. [215]
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 interactions.
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.
The psychoanalyst Erich Fromm praised Reason and Revolution, calling it "brilliant and penetrating" and "the most important work which has opened up an understanding of Marx's humanism". [5] The historian Peter Gay described the book as one of the most important discussions of alienation in the scholarly literature on Hegel and Marx. [6]