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hence I shall put aside many names which would be taken up in a learned treatise； but which are of
little value in respect to Philosophy。 The history of the dissemination of a doctrine； its fate； those
who have merely taught a particular doctrine； I pass over； as the deduction of the whole world
from one particular principle。
The demand that in Philosophy an historian should have no system； should put into the philosophy
nothing of his own； nor assail it with his ideas； seems a plausible one。 The history of Philosophy
should show just this impartiality； and it seems； in so far that to give only summaries of the
philosophers proves a success。 He who understands nothing of the matter； and has no system； but
merely historic knowledge； will certainly be impartial。 But political history has to be carefully
distinguished from the history of Philosophy。 That is to say； though in the former； one is not indeed
at liberty to limit oneself to representing the events chronologically only； one can yet keep to what
is entirely objective； as is done in the Homeric epic。 Thus Herodotus and Thucydides； as free men；
let the objective world do freely and independently as it would； they have added nothing of their
own； neither have they taken and judged before their tribunal the actions which they represented。
Yet even in political history there is also a particular end kept in view。 In Livy the main points are
the Roman rule； its enlargement； and the perfecting of the constitution； we see Rome arise； defend
itself； and exercise its mastery。 It is thus that the self…developing reason in the history of Philosophy
makes of itself an end； and this end is not foreign or imported； but is the matter itself； which lies at
the basis as universal； and with which the individual forms of themselves correspond。 Thus when
the history of Philosophy has to tell of deeds in history； we first ask； what a deed in Philosophy is；
and whether any particular thing is philosophic or not。 In external history everything is in
action…certainly there is in it what is important and that which is unimportant…but action is the idea
immediately placed before us。 This is not the case in Philosophy； and on this account the history of
Philosophy cannot be treated throughout without the introduction of the historian's views。
MODERN PHILOSOPHY
INTRODUCTION
IF we cast a glance back over the period just traversed； we find that in it a turning…point had been
reached； that the Christian religion had placed its absolute content in the mind and will of man； and
that it was thus； as a divine and supersensuous content； separated from the world and shut up
within itself in the centre…point of the individual。 Over against the religious life an external world
stood as a natural world … a world of heart or feeling； of desire； of human nature … which had value
only in as far as it was overcome。 This mutual independence of the two worlds had much attention
bestowed on it throughout the Middle Ages； the opposition was attacked on all quarters and in the
end overcome。 But since the relation of mankind to the divine life exists upon earth； this conquest
at first presented the appearance of bringing with it the destruction of the church and of the eternal
through the sensuous desires of man。 The eternal truth was likewise grafted upon the dry； formal
understanding； so that we might say that the separation of self…consciousness has in itself
disappeared； and thereby a possibility has been given of obtaining reconciliation。 But because this
implicit union of the Beyond and the Here was of so unsatisfactory a nature that the better feelings
were aroused and forced to turn against it； the Reformation made its appearance； partly； no doubt；
as a separation from the Catholic Church； but partly as a reformation from within。 There is a
mistaken idea that the Reformation only effected a separation from the Catholic Church； Luther
just as truly reformed the Catholic Church； the corruption of which one learns from his writings；
and from the reports of the emperors and of the empire to the Pope； if further evidence be
required； we need only read the accounts given even by the Catholic bishops； the Fathers of the
councils at Constance； Basle； &c。； of the condition of the Catholic priesthood and of the Roman
Court。 The principle of the inward reconciliation of spirit； which was in itself the very Idea of
Christianity； was thus again estranged； and appeared as a condition of external； unreconciled
alienation and discord； this gives us an example of the slow operation of the world…spirit in
overcoming this externality。 It eats away the inward substance； but the appearance； the outward
form； still remains； at the end； however； it is an empty shell； the new form breaks forth。 In such
times this spirit appears as if it … having so far proceeded in its development at a snail's pace； and
having even retrograded and become estranged from itself … had suddenly adopted seven…leagued
boots。
Since thus the reconciliation of self…consciousness with the present is implicitly accomplished； man
has attained to confidence in himself and in his thought； in sensuous nature outside of and within
him； he has discovered an interest and pleasure in making discoveries both in nature and the arts。
In the affairs of this world the understanding developed； man became conscious of his will and his
achievements； took pleasure in the earth and its soil； as also in his occupations； because right and
understanding were there present。 With the discovery of gunpowder the individual passion of
battle was lost。 The romantic impulse towards a casual kind of bravery passed into other
adventures； not of hate or revenge； or the so…called deliverance from what men considered the
wrongs of innocence； but more harmless adventures； the exploration of the earth； or the discovery
of the passage to the East Indies。 America was discovered； its treasures and people … nature； man
himself； navigation was the higher romance of commerce。 The present world was again present to
man as worthy of the interests of mind； thinking mind was again capable of action。 Now the
Reformation of Luther had inevitably to come … the appeal to the sensus communis which does
not recognize the authority of the Fathers or of Aristotle； but only the inward personal spirit which
quickens and animates； in contradistinction to works。 In this way the Church lost her power
against it； for her principle was within it and no longer lacking to it。 To the finite and present due
honour is accorded； from this honour the work of science proceeds。 We thus see that the finite；
the inward and outward present； becomes a matter of experience； and through the understanding
is elevated into universality； men desire to understand laws and forces； i。e。； to transform the
individual of perceptions into the form of universality。 Worldly matters demand to be judged of in a
worldly way； the judge is thinking understanding。 The other side is that the eternal； which is in and
for itself true； is also known and comprehended through the pure heart itself； the individual mind
appropriates to itself the eternal。 This is the Lutheran faith without any other accessories … works；
as they were called。 Everything had value only as it was grasped by the heart； and not as a mere
thing。 The content ceases to be an objective thing； God is thus in spirit alone； He is not a beyond
but the truest reality of the individual。
Pure thought is likewise one form of inwardness； it also approaches absolute existence and finds
itself justified in apprehending the same。 The philosophy of modern times proceeds from the
principle which ancient philosophy had reached； the standpoint of actual self…consciousness … it has
as principle the spirit that is present to itself； it brings the standpoint of the Middle Ages； the
diversity between what is thought and the existent universe； into opposition； and it has to do with
the dissolution of this game opposition。 The main interest hence is； not so much the thinking of the
objects in their truth； as the thinking and understanding of the objects； the thinking this unity itself；
which is really the being conscious of a pre…supposed object。 The getting rid of the formal culture
of the logical understanding and the monstrosities of which it was composed； was more essential
than the extension of it： investigation in such a case becomes dissipated and diffused； and passes
into the false infinite。 The general points of view which in modern philosophy we reach are hence
somewhat as follows ： —
1。 The concrete form of thought which we have here to consider on its own account； really
appears as subjective with the reflection of implicitude； so that this has an antithesis in existence；
and the interest is then altogether found in grasping the reconciliation of this opposition in its highest
existence； i。e。； in the most abstract extremes。 This highest severance is the opposition between
thought and Being； the comprehending of whose unity from this time forward constitutes the
interest of all philosophies。 Here thought is more independent； and thus we now abandon its unity
with theol