Dialectic
Every concept and every form of life contains its own negation, and contradiction drives it toward a higher unity. The truth is the whole, the result of the process.
The Nineteenth Century · 1770 – 1831
黑格尔
The completer of idealism: reality is Absolute Spirit coming to know itself through contradiction and sublation, history is the progress of the consciousness of freedom, and philosophy is its own time grasped in thought.
The owl of Minerva spreads its wings only with the falling of the dusk.
Source: Philosophy of Right, preface
Hegel was born in Stuttgart to a revenue official and studied at the Tübingen seminary with Schelling and Hölderlin. After seven years as a tutor he emerged far later than Schelling, going to Jena in 1801 as an unsalaried lecturer and being taken at first for Schelling's follower. On the eve of the battle of Jena in October 1806 he finished the last pages of the Phenomenology of Spirit to the sound of cannon, and the next day saw Napoleon ride through the town: 'the world-spirit on horseback', he wrote.
With the university closed by war he edited a newspaper for a year and then ran a secondary school in Nuremberg for eight, writing the Science of Logic meanwhile. In 1816 he became professor at Heidelberg and in 1818 took Fichte's chair in Berlin, where for thirteen years he was the official philosopher of Prussia, his students spread across Germany, and his lectures, delivered with a stammer, coughing and rummaging through notes, held audiences spellbound. He died in 1831 of cholera or a stomach ailment and was buried beside Fichte.
The Phenomenology traces consciousness from the simplest sense-certainty through perception, understanding, self-consciousness (the struggle of master and slave), reason, spirit and religion to absolute knowing, each stage driven by its inner contradiction to the next. The Logic shows the categories themselves in motion: being and nothing pass into becoming, the finite into the infinite, each concept containing its opposite and being 'sublated' in a higher unity, at once negated and preserved. This is dialectic.
The Philosophy of Right moves from abstract right through morality to ethical life, whose three moments are family, civil society and state, the rational state being the realisation of freedom. The Lectures on the Philosophy of History say world history is the progress of the consciousness of freedom: the East knew that one is free, Greece and Rome that some are free, the Germanic world that all are free. After his death the school split: the right conservative, the left (Feuerbach, Marx) turning dialectic against religion and the state. Analytic philosophy began in revolt against him at the start of the twentieth century and returned to him a century later.
Every concept and every form of life contains its own negation, and contradiction drives it toward a higher unity. The truth is the whole, the result of the process.
Negation is not discarding: the surpassed stage is cancelled yet preserved and raised. History loses nothing.
Self-consciousness needs recognition by another self-consciousness. The slave, transforming the world through labour, ends freer than the master.
World history has a rational direction, and the cunning of reason uses individual passions to accomplish universal ends.
Philosophy cannot leap beyond its age; the owl of Minerva takes flight at dusk. Its task is to comprehend the actual, not to prescribe it.
Freedom is not abstract individual right but concrete life realised in the institutions of family, civil society and state.
He accepted Kant's critical turn but rejected the thing in itself and fixed categories: contradiction is not reason's failure but its life.
His old roommate; he turned Schelling's Absolute from 'a night without differences' into a Spirit that has a history, labours, and advances by negation.
He said there was no proposition of Heraclitus that he had not taken into his Logic.
From Smith he learned the logic of civil society and the division of labour, and built it into the Philosophy of Right as a moment beneath the state.
He heard Hegel lecture for two years, then turned his teacher over: not Spirit alienating itself into nature and man, but man alienating his own essence into Spirit and God.
He wrestled with Hegel's system all his life: the system explains everything except the single individual who is living now and must choose.
He said he had turned Hegel's dialectic right side up: not ideas but material production drives history, yet the method of contradiction, negation and totality was kept whole.
He extended Hegel's dialectic to nature itself in three laws: quantity into quality, the unity of opposites, the negation of the negation.
A Hegelian in youth, he later said Hegel left 'a permanent deposit' in his thinking: totality, process, the refusal of dualisms.
Reason and Revolution rescued Hegel from the charge of fascism, arguing that negative thinking is Hegel's central legacy to critical theory.
Negative Dialectics is a struggle with Hegel: keep the dialectic, refuse reconciliation and totality, 'the whole is the false'.
Hegel as taught by Kojève, above all the master–slave dialectic, shaped his theory of the look of the Other and of conflict.
The axis of The Second Sex comes from the master–slave dialectic: man posits himself as subject and absolute and woman as Other, and woman is asked to consent.
Late in life he acknowledged Hegel's 'reconciliation': one task of political philosophy is to let citizens see their institutions as reasonable and so be reconciled to their social world.
His whole work can be summed up as reading Hegel through Lacan and Lacan through Hegel: Absolute Spirit is not the completion of totality but contradiction itself recognised as the structure of the real.
Her dissertation traced Hegel's reception in France; desire and recognition in the master–slave dialectic underlie all her theory of the subject.