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In Hegel's view, Socrates broke down social harmony by questioning the meaning of concepts like "justice" and "virtue". Eventually, the Athenians condemned Socrates to death. But they could not stop the evolution of thought that Socrates had begun, which would lead to the concept of individual conscience. [5] Hegel said of world-historical figures,
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The first refers to "the narrative organization of empirical material." The second "includes an account of the underlying developmental logic (the 'intrinsic ground') of deeds and events." Only the latter procedure can supply a properly universal or philosophical history, and this is the procedure Hegel adopts in all of his historical writings ...
Image credits: Historical Images Another interesting aspect of our history is that it only started to be precise and make chronological sense after the first ancient Olympic games in 776 BCE and ...
The Hegelian concept is in contrast to the Great Man theory propounded by Thomas Carlyle, which sees history as the result of the actions of heroes and geniuses. In contrast, Hegel perceived such "great men", specifically Napoleon, as the "embodiment of the world-spirit" (Die Weltseele zu Pferde "the world-soul on horseback" [6]). [7]
Hegel attributes the change to the "modern" need to interact with the world, whereas ancient philosophers were self-contained, and medieval philosophers were monks. In his History of Philosophy Hegel writes: In modern times things are very different; now we no longer see philosophic individuals who constitute a class by themselves.
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Lectures on Aesthetics (LA; German: Vorlesungen über die Ästhetik, VÄ) is a compilation of notes from university lectures on aesthetics given by Georg Wilhelm Friedrich Hegel in Heidelberg in 1818 and in Berlin in 1820/21, 1823, 1826 and 1828/29.