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By Edward Caird

The ebook is the research of the works of 1 very important thinker through one other. Edward Caird is among the prime Scottish philosophers of the overdue 19th century, and an immense British Idealist. That his paintings (as with the paintings of alternative British Idealists) has been stimulated via Hegel and different German Idealists can't be denied. but it isn't a simple impact, and possible parent Caird s imprint in each passage of the current e-book. because of the presence of either personalities, Caird s and Hegel s, within the current paintings, the booklet isn't really comparable to a scholarly research of Hegel written this present day. it's although, characterized by way of a remarkably delicate movement of its fabric. Caird takes us via Hegel s existence and all of the impacts that formed his idea relatively easily. Hegel s time in school and college, his years as a personal show at Berne and Frankfurt, the interval at Jena, his professorship at Heidelberg and Berlin, is defined as lyrically as Hegel s principal philosophical matters, from his suggestions at the significant challenge of philosophy to his common sense. a huge e-book for students of Hegel, of British Idealism, in addition to for fanatics of both philosopher.

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His unity, therefore, as Hegel afterwards said, was a unity of “substance” rather than of spirit; or if it was nominally spiritual, yet the idea of spirit, if it be left undifferentiated and undeveloped, is little more than the idea of substance. Now it is observable that in all these respects Hegel distinguished himself from Schelling even at the time when they were most closely allied. In the treatise “On the Difference of the Fichtean and Schellingian Systems,” he insists that the identity of philosophy is not an abstract identity as opposed to difference, but a spiritual unity which differentiates itself, that through opposition and conflict it may reach a higher unity.

It is in truth a strange feeling to see such an individual before one, who here, from one point, as he rides on his horse, is reaching over the world, and remoulding it. For the Prussians one could not prognosticate anything better; but in the space between Thursday and Monday, such advances have been made as are possible only for this extraordinary man . . ” A word of commentary seems necessary to explain this last utterance. Hegel was not, like Goethe, devoid of German patriotism. He had already written two pamphlets—which the rapid progress of events had prevented him from publishing—in which he endeavoured to trace the causes of the political and military weakness of Germany, and also to point out how the empire, and the minor States included in it, might be regenerated.

Yet, on the other hand, if the world is to be conceived as a rational system, if the particular is to be combined in organic unity with the universal, if man is in any sense to be regarded as free in spite of the limiting conditions under which nature seems to bring him, the discovery of such a principle is a necessity. Fichte, against his will, proved that it is impossible to view the inner life of the subject as a rational system in itself, unless the object also were brought within the compass of that system.

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