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The history of mankind is represented by Hegel as progress in consciousness of freedom which, in his opinion, makes internal human nature, but only gradually, throughout centuries-old history is realized by the person thanks to what it and it becomes valid free.

Logical development comes to the end at Hegel with concept of "absolute idea" which "alienates" the life in the beginning, tells him the movement as a result of which life becomes substantial. Then she finds herself as essence, as concept and, at last, thanks to development of concept as "the absolute idea" which acts as systematic, diverse unity of all parties, of logical definitions, characterizes not only the world as the whole, but also its knowledge.

The main forms of natural life of "absolute idea" are the mechanic, the physicist, organic chemistry. Characterizing mechanics, Hegel considers space, time, a matter, the movement, universal gravitation. Idealistically interpreting these basic concepts of mechanics, Hegel tries to bring a matter out of time and space logically. Thus he nevertheless is compelled to recognize that there is no time empty, blank and space from what, contrary to his idealistic statement, follows that time and space represent forms of existence of a matter.

Proceeding from the dialectic provision on unity of essence and the phenomenon, Hegel rejected the Kant doctrine about not cognoscibility of "transcendental object"; in the nature of things there are no insuperable barriers to knowledge. "The hidden essence of the Universe does not possess in itself force which would be able to show resistance to a knowledge derznoveniye, it has to open, develop before it before his eyes of wealth and depth of the nature and to allow it to enjoy them".

The concept at Hegel is the process of theoretical thinking built in the absolute. Activity of thinking and all conscious, expedient practical activities of people transforming the world is idealistically interpreted by Hegel as creativity, self-knowledge of the "absolute idea" which is finding out in itself all that directly, on a surface acts as development of the nature and society. Thus, recognizing development and trying to give his picture, Hegel represents it as the process of knowledge which is carrying out in a bosom of "absolute idea".

He believed that neither the matter, nor consciousness of the person cannot be considered as primary because the consciousness cannot be output logically from a matter, and the matter is also not brought out of human consciousness which itself has to be clear as result of the previous development of an absolute substantive pervonachal.

The third part of philosophical system of Hegel - spirit philosophy - is devoted to consideration of "absolute idea" at the final stage of its development when it, leaving the nature, "comes back" to itself as "absolute spirit", i.e. the "absolute idea" which overcame "alienation", removed the denial (nature) and developing as consciousness of mankind throughout a world history. In the nature, according to Hegel, the spiritual contents is in the continuous conflict to a limited and inert material form. The philosophy of spirit of Hegel is the idealistic doctrine about development of individual and public consciousness, about intellectual development of humanity in general. Therefore the mankind history reduced to history of its spiritual development appears eventually history of knowledge and self-knowledge.

In gegelevsky philosophy of spirit peculiar to this thinker and the German bourgeoisie of that time in general conservative, and part directly reactionary views especially brightly affected. Nevertheless it would be wrong on this basis absolutely to deny positive value of works of Hegel. Its dialectic method formed the basis of later philosophical works.