An Outline of the “Introduction” in Hegel’s
Philosophy of History
I. Methods of History
1. Original History: Examples of original history are found in Herodotus and Thucydides. This history is usually limited to deeds, events, and states of society witnessed by the historian who shares in the same spirit described. In this approach, an external phenomenon is translated into an internal conception in the realm of representative intellect. Legends, ballad stories, and traditions are too dim and hazy even to be part of history at this stage of intellect. The influences that formed the writer are the same as those that formed the events.
2. Reflective History: The spirit of the historian transcends the time described. There is universal History, which is reflective rather than philosophical history. This approach presents a view of the entire history of a people or country with the historian bringing one’s own spirit to bear in determining the context and motives that give form to the narrative. Individual entails are often sacrificed in favor of more general abstractions. Second, there is Pragmatical History, which uses the study of the past as a guide to the present, especially with respect to moral guidance. Because of the peculiar circumstances of each period, straightforward analogies do not work well, hence Hegel’s interpretation of history in terms of dialectical progress. Third, there is Critical History. Critical History is an investigation of the truth and credibility of historical narratives. Fourth, there is Specialized History. Specialized History consists of the study of art, law, religion, etc. either as purely accidental national peculiarities which are bad, or revelations of the working of Spirit, which are good as a way of leading to philosophical history.
3. Philosophical History: Philosophical History is the thoughtful consideration of history. Thought, as essential to our humanity, brings to history the simple conception of Reason (the Idea) as the Sovereign of the World. The history of the world is a rational process. Reason is the substance of the Universe, that is, that by which all reality has its being and subsistence. Reason is the infinite power, the infinite material, the infinite form, and the infinite energy of the Universe. Reason is the infinite complex of things, their entire Essence and Truth. Reason is the True, the Eternal, and the absolutely powerful essence. Reason is what is revealed in the world, a thesis that has been proved in philosophy in the Phemenology of the mind and the Logic and is merely assumed here. Hegel states, “To him who looks at the world rationally, the world looks rationally back.” (p. 11) History presents the course of the World-Spirit, something known by Hegel because he has traversed “the entire field”. Reason = the Idea = Spirit = World Spirit = Absolute Spirit = The absolute = God = Providence. Since science seeks rational insight rather than a heap of data an investigator must bring an active, rational perspective to one’s study. Points of view producing a diffused conviction that Reason rules the World. The “Spirit” = intelligence as self-conscious Reason. Nature is the embodiment of Reason, as being unchangeable subordinate to universal laws. There is also the religious truth of Divine Providence. This is based on an indefinite faith rather than on reason. We must go beyond faith though to know God rationally. Feeling is the lowest form of mental content, whereas God must be known through thought. “Our intellectual striving aims at realizing the conviction that what was intended by eternal wisdom, is actually accomplished in the domain of existent, active Spirit, as well as that of mere Nature.” (p. 15)
