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Lectures on the History of Philosophy
by G W F Hegel （1805…6）
Translated by E S Haldane （1892…6）
Inaugural Address
Prefatory Note
Introduction
A。 Notion of the History of Philosophy
1。 Common Ideas regarding the History of Philosophy
a。 The History of Philosophy as an accumulation of Opinions
b。 Proof of futility of Philosophical Knowledge obtained through History of Philosophy
itself
c。 Explanatory remarks on the diversity in Philosophies
2。 Explanatory remarks on the Definition of the History of Philosophy
a。 The Notion of Development
b。 The Notion of the Concrete
c。 Philosophy as the apprehension of the development of the Concrete
3。 Results obtained with respect to the notion of the History of Philosophy
a。 The development in Time of the various Philosophies
b。 The application of the foregoing to the treatment of Philosophy
c。 Further comparison between the History of Philosophy and Philosophy itself
B。 Relation of Philosophy to other Departments of Knowledge
1。 The Historical Side of this Connection
a。 Outward and historical conditions imposed upon Philosophy
b。 The commencement in History of an intellectual necessity for Philosophy
c。 Philosophy as the thought of its time
2。 Separation of Philosophy from other allied departments of Knowledge
a。 Relation of Philosophy to Scientific Knowledge
b。 Relation of Philosophy to Religion
c。 Philosophy proper distinguished from Popular Philosophy
3。 Commencement of Philosophy and its History
a。 Freedom of Thought as a first condition
b。 Separation of the East and its Philosophy
c。 Beginnings of Philosophy in Greece
C。 Division； Sources； and Method adopted in treating of the
History of Philosophy
1。 Division of the History of Philosophy
2。 Sources of the History of Philosophy
3。 Method of Treatment adopted
Oriental Philosophy
PART ONE： GREEK PHILOSOPHY
PART TWO： PHILOSOPHY OF THE MIDDLE AGES
PART THREE： MODERN PHILOSOPHY
Introduction
Section One： Modern Philosophy in its First Statement
THE first two philosophers whom we have to consider are Bacon and Boehme；
there is as complete a disparity between these individuals as between their systems of
philosophy。 None the less both agree that mind operates in the content of its
knowledge as in its own domain； and this consequently appears as concrete Being。
This domain in Bacon is the finite； natural world； in Boehme it is the inward； mystical；
godly Christian life and existence； for the former starts from experience and
induction； the latter from God and the pantheism of the Trinity。
A。 Bacon
B。 Jacob Boehme
Section Two： Period of the Thinking Understanding
AFTER Neo…Platonisim and all that is associated with it is left behind； it is not until
Descartes is arrived at that we really enter upon a philosophy which is； properly
speaking； independent； which knows that it comes forth from reason as independent；
and that self…consciousness is an essential moment in the truth。 Philosophy in its own
proper soil separates itself entirely from the philosophizing theology； in accordance
with its principle； and places it on quite another side。 Here； we may say； we are at
home； and like the mariner after a long voyage in a tempestuous sea； we may now
hail the sight of land； with Descartes the culture of modern times； the thought of
modern Philosophy； really begins to appear； after a long and tedious journey on the
way which has led so far。 It is specially characteristic of the German that the more
servile he on the one hand is； the more uncontrolled is he on the other； restraint and
want of restraint … originality； is the angel of darkness that buffets us。 In this new
period the universal principle by means of which everything in the world is regulated；
is the thought that proceeds from itself； it is a certain inwardness； which is above all
evidenced in respect to Christianity； and which is the Protestant principle in
accordance with which thought has come to the consciousness of the world at large
as that to which every man has a claim。 Thus because the independently existent
thought； this culminating point of inwardness； is now set forth and firmly grasped as
such； the dead externality of authority is set aside and regarded as out of place。 It is
only through my own free thought within that thought can however be recognized and
ratified by me。 This likewise signifies that such free thought is the universal business of
the world and of individuals； it is indeed the duty of every man； since everything is
based upon it； thus what claims to rank as established in the world man must
scrutinize in his own thoughts。 Philosophy is thus become a matter of universal
interest； and one respecting which each can judge for himself； for everyone is a
thinker from the beginning。
On account of this new beginning to Philosophy we find in the old histories of
Philosophy of the seventeenth century … e。g。； that of Stanley … the philosophy of the
Greeks and Romans only； and Christianity forms the conclusion。 The idea was that
neither in Christianity nor subsequently any philosophy was to be found； because
there was no longer a necessity for it； seeing that the philosophic theology of the
Middle Ages had not free； spontaneous thought as its principle （Vol。 I。 pp。 111；
112）。 But though it is true that this has now become the philosophic principle； we
must not expect that it should be at once methodically developed out of thought。 The
old assumption is made； that man only attains to the truth through reflection； this
plainly is the principle。 But the determination and definition of God； the world of the
manifold as it appears； is not yet revealed as necessarily proceeding from thought； for
we have only reached the thought of a content which is given through ordinary
conception； observation； and experience。
On the one hand we see a metaphysic； and； on the other； the particular sciences： on
the one hand abstract thought as such； on the other its content taken from
experience； these two lines in the abstract stand opposed to one another； and yet
they do not separate themselves so sharply。 We shall indeed come to an opposition；
viz。 to that between a priori thought … that the determinations which are to hold good
for thought must； be taken from thought itself … and the determination that we must
commence； conclude and think from experience。 This is the opposition between
rationalism and empiricism； but it is really a subordinate one； because even the
metaphysical mode in philosophy； which only allows validity to immanent thought；
does not take what is methodically developed from the necessity of thought； but in
the old way derives its content from inward or outward experience； and through
reflection and meditation renders it abstract。 The form of philosophy which is first
reached through thought is metaphysics； the form of the thinking understanding； this
period has； as its outstanding figures； Descartes and Spinoza； likewise Malebranche
and Locke； Leibnitz and Wolff。 The second form is Scepticism and Criticism with
regard to the thinking understanding； to metaphysics as such； and to the universal of
empiricism； here we shall go on to speak of representatives of the Scottish； German；
and French philosophies； the French materialists again turn back to metaphysics。
Chapter I。 … The Metaphysics of the Understanding
METAPHYSICS is what reaches after substance； and this implies that one
unity； one thought is maintained in opposition to dualism； just as Being was
amongst the ancients。 In metaphysics itself we have； however； the opposition
between substantiality and individuality。 What comes first is the spontaneous；
but likewise uncritical； metaphysics； and it is represented by Descartes and
Spinoza； who assert the unity of Being and thought。 The second stage is found
in Locke； who treats of the opposition itself inasmuch as he considers the
metaphysical Idea of experience； that is the origin of thoughts and their
justification； not yet entering on the quest