Georg Wilhelm Friedrich Hegel [ˈɡeːɔɐ̯k ˈvɪlhɛlm ˈfʁiːdʁɪç ˈheːɡl̩], né le 27 août 1770 à Stuttgart et mort le 14 novembre 1831 à Berlin, est un philosophe allemand.
Son œuvre, postérieure à celle de Emmanuel Kant, appartient à l'idéalisme allemand et a eu une influence décisive sur l'ensemble de la philosophie contemporaine.
Hegel enseigne la philosophie sous la forme d'un système unissant tous les savoirs suivant une logique dialectique. Le système est présenté comme une « phénoménologie de l'esprit » puis comme une « encyclopédie des sciences philosophiques », titres de deux de ses ouvrages, et englobe l'ensemble des domaines philosophiques, dont la métaphysique et l'ontologie, la philosophie de l'art et de la religion, la philosophie de la nature, la philosophie de l'histoire, la philosophie morale et politique ou la philosophie du droit.
Wikipedia
“Rien de grand ne s'est produit dans le monde sans passion.”
La Philosophie de l'histoire, Cours 1822-1831
Variante: rien de grand dans le monde ne s'est accomplis sans passion
“L'histoire et l'expérience enseignent que les peuples n'ont absolument rien appris de l'histoire.”
La Philosophie de l'histoire, Cours 1822-1831
“La raison a régné et règne dans le monde, et donc aussi dans l'histoire mondiale.”
La Philosophie de l'histoire, Cours 1822-1831
“L'histoire mondiale est le progrès dans la conscience de la liberté.”
La Philosophie de l'histoire, Cours 1822-1831
La Philosophie de l'histoire, Cours 1822-1831
Variante: L'histoire n'est pas un lieu de félicité. Les périodes de bonheur y sont ses pages blanches.
Esthétique, Tome 2
La Philosophie de l'histoire, Cours 1822-1831
Phénoménologie de l'esprit, 1807
“History is not the soil of happiness. The periods of happiness are blank pages in it.”
Variant, as translated by H. B. Nisbet (1975): History is not the soil in which happiness grows. The periods of happiness in it are the blank pages of history.
Die Weltgeschichte ist nicht der Boden des Glücks. Die Perioden des Glücks sind leere Blätter in ihr.
General Introduction to the Philosophy of History
Lectures on the Philosophy of History (1832), Volume 1
Encyclopedia of the Philosophical Sciences (1816)
Lectures on the Philosophy of History (1832), Volume 1
Difference of the Fichtean and Schellingean System of Philosophy, cited in W. Kaufmann, Hegel (1966), p. 49
§ 575
The Phenomenology of Spirit (1807)
Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of History Vol 2 1837 translated by ES Haldane and Francis H. Simson first translated 1894 p. 181
Lectures on the Philosophy of History (1832), Volume 2
Encyclopedia of the Philosophical Sciences (1816)
“To be aware of limitations is already to be beyond them.”
As quoted in Inwardness and Existence (1989) by Walter A. Davis, p. 18
“Amid the pressure of great events, a general principle gives no help.”
Lectures on the Philosophy of History (1832), Volume 1
As translated by H. B. Nisbet (1975)
Lectures on the Philosophy of History (1832), Volume 1
Lectures on the Philosophy of History (1832), Volume 1
“To make abstractions hold in reality is to destroy reality.”
Abstraktionen in der Wirklichkeit geltend machen, heißt Wirklichkeit zerstören.
Vorlesungen über der Geschichte der Philosophie (herausgegeben von D. Karl Ludwig Michelet) Dritter Band. Berlin, 1836. Verlag von Dunder und humblot. (p. 553)
Lectures on the Philosophy of History (1832), Volume 1
Lectures on the History of History Vol 1 p. 18 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1
Contexte: The nature of Spirit may be understood by a glance at its direct opposite Matter. As the essence of Matter is Gravity, so, on the other hand, we may affirm that the substance, the essence of Spirit is Freedom. All will readily assent to the doctrine that Spirit, among other properties, is also endowed with Freedom; but philosophy teaches that all the qualities of Spirit exist only through Freedom; that all are but means for attaining Freedom; that all seek and produce this and this alone. It is a result of speculative Philosophy, that Freedom is the sole truth of Spirit. Matter possesses gravity in virtue of its tendency towards a central point. It is essentially composite; consisting of parts that exclude each other. It seeks its Unity; and therefore exhibits itself as self- destructive, as verging towards its opposite [an indivisible point]. If it could attain this, it would be Matter no longer, it would have perished. It strives after the realization of its Idea; for in Unity it exists ideally. Spirit, on the contrary, may be defined as that which has its center in itself. It has not a unity outside itself, but has already found it; it exists in and with itself. Matter has its essence out of itself; Spirit is self-contained existence (Bei-sich-selbst-seyn). Now this is Freedom, exactly. For if I am dependent, my being is referred to something else which I am not; I cannot exist independently of something external. I am free, on the contrary, when my existence depends upon myself. This self-contained existence of Spirit is none other than self-consciousness consciousness of one's own being. Two things must be distinguished in consciousness; first, the fact that I know; secondly, what I know. In self-consciousness these are merged in one; for Spirit knows itself. It involves an appreciation of its own nature, as also an energy enabling it to realise itself; to make itself actually that which it is potentially.
§ 19
The Phenomenology of Spirit (1807)
“What is reasonable is real; that which is real is reasonable.”
Was vernünftig ist, das ist Wirklich; und was wirklich ist, das ist vernünftig.
Variant translation: What is rational is real; And what is real is rational. Upon this conviction stand not philosophy only but even every unsophisticated consciousness. From it also proceeds the view now under contemplation that the spiritual universe is the natural. When reflection, feeling, or whatever other form the subjective consciousness may assume, regards the present as vanity, and thinks itself to be beyond it and wiser, it finds itself in emptiness, and, as it has actuality only in the present, it is vanity throughout. Against the doctrine that the idea is a mere idea, figment or opinion, philosophy preserves the more profound view that nothing is real except the idea. Hence arises the effort to recognize in the temporal and transient the substance, which is immanent, and the eternal, which is present. The rational is synonymous with the idea, because in realizing itself it passes into external existence. It thus appears in an endless wealth of forms, figures and phenomena. It wraps its kernel' round with a robe of many colors, in which consciousness finds itself at home. Through this varied husk the conception first of all penetrates, in order to touch the pulse, and then feel it throbbing in its external manifestations. To bring to order the endlessly varied relations, which constitute the outer appearance of the rational essence is not the task of philosophy.
Georg Wilhelm Friedrich Hegel, Philosophy of Right as translated by SW Dyde, Queen’s University Canada, 1896, Preface xxvii-xxviii
Elements of the Philosophy of Right (1820/1821)
Lectures on the Philosophy of History, H.G. Bohn, 1857, part IV. The German world, p. 374
Lectures on the Philosophy of History (1832), Volume 1
Encyclopedia of the Philosophical Sciences (1816)
Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Translated from the 2d German ed. by E.B. Speirs, and J. Burdon Sanderson: the translation edited by E.B. Speirs. Published 1895 p. 4
Lectures on Philosophy of Religion, Volume 1 (1827)
S. Dyde, trans. (1896), § 191
Elements of the Philosophy of Right (1820/1821)
So muß die Philosophie zwar die Möglichkeit erkennen, daß das Volk sich zu ihr erhebt, aber sie muß sich nicht zum Volk erniedrigen.
Introduction to the Critical Journal of Philosophy, cited in W. Kaufmann, Hegel (1966), p. 56
Introduction to the Critical Journal of Philosophy, cited in W. Kaufmann, Hegel (1966), p. 56
Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 81-82
Lectures on Philosophy of Religion, Volume 2
Encyclopedia of the Philosophical Sciences (1816)
Nicht die Neugierde, nicht die Eitelkeit, nicht die Betrachtung der Nützlichkeit, nicht die Pflicht und Gewissenhaftigkeit, sondern ein unauslöschlicher, unglücklicher Durst, der sich auf keinen Vergleich einläßt, führt uns zur Wahrheit.
Nürnberg, Sep. 30, 1809; Schrieb's zum Andenken (written to remember)
Stammbuchblätter Hegels (Hegel's album sheets)
Briefe von und an Hegel, Volume 4, Part 1 http://buch.archinform.net/isbn/3-7873-0322-7.htm, Meiner Verlag, 1977, p. 168
“The person must give himself an external sphere of freedom in order to have being as Idea.”
Die Person muß sich eine äußere Sphäre ihrer Freiheit geben, um als Idee zu sein.
Sect. 41
Elements of the Philosophy of Right (1820/1821)
Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of History Vol 3 1837 translated by ES Haldane and Francis H. Simson) first translated 1896 P. 128
Lectures on the Philosophy of History (1832), Volume 3
Miscellaneous writings of G.W.F. Hegel, translation by Jon Bartley Stewart, Northwestern University Press, 2002, page 247.
Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of History Vol 3 1837 translated by ES Haldane and Francis H. Simson) first translated 1896 P. 91-92
Lectures on the Philosophy of History (1832), Volume 3
