Hegel's Lectures on the History of Philosophy Volume 2 (of 3)
- Language:
- English
- Status:
- Complete work
- Authorship:
- Recorded or compiled by others
- Condition of the text:
- Some scanning errors (automatic measure over the whole text, not checked by hand) · 4 illegible passages, excluded from answers
- Extent:
- ~180,000 words · 877 passages
Cite this work
- APAHegel. (n.d.). Hegel's Lectures on the History of Philosophy Volume 2 (of 3). Digital reproduction: SigPhi. https://sigphiai.com/en/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-2-of-3
- MLAHegel. Hegel's Lectures on the History of Philosophy Volume 2 (of 3). Digital reproduction, SigPhi, https://sigphiai.com/en/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-2-of-3.
- ChicagoHegel. Hegel's Lectures on the History of Philosophy Volume 2 (of 3). Digital reproduction, SigPhi. https://sigphiai.com/en/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-2-of-3.
Reference to the edition that SigPhi reproduces: SigPhi is its digital reproduction, not its publisher. The edition's year is not in the metadata (hence "n.d."), and the translator appears only when recorded.
What it is about
The second volume: from Plato and Aristotle to the end of ancient thought and the passage into the Middle Ages.
Context and history
Remember where the text comes from: Hegel did not write these books. They are lectures given several times at Jena, Heidelberg and Berlin, which editors fused after his death into continuous prose out of his own notes and hearers' notebooks. The thesis is worth having even though the wording is not his: the history of philosophy is not a museum of mistaken opinions but a single piece of reasoning that takes centuries, and no system is cancelled by the next one but preserved inside it.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
guidance of others. Thus no closer tie between Plato and Dionysius was formed; they drew together again, and again parted, so that the third visit to Sicily ended also in coldness, and the connection was not again established. This time the ill-feeling with regard to the continued relations with Dion ran so high, that when Plato wished to leave Sicily, on account of the treatment his friend had met with from Dionysius, the latter deprived him of the means of conveyance, and at last would have forcibly prevented his departure from Sicily. The Pythagoreans of Tarentum came at length to the rescue,[6] demanded Plato back from Dionysius, got him conveyed away safely, and brought him to Greece. They were aided by the circumstance that Dionysius was afraid of an ill report being spread that he was not on good terms with Plato.[7] Thus Plato’s hopes were shattered, and his dream of shaping the constitution in accordance with the demands of his own philosophic ideas, through the agency of Dionysius, proved vain. At a later date, therefore, he actually refused to be the lawgiver of other States, though they had made application to him for that very purpose; amongst these applicants were the inhabitants of Cyrene and the Arcadians. It was a time when many of the Greek States found their constitutions unsatisfactory, and yet could not devise anything new.[8] Now in the last thirty years[9] many constitutions have been drawn up, and it would be no hard task for anyone having had much experience in this work to frame another. But theorizing is not sufficient for a constitution; it is not individuals who make it; it is something divine and spiritual, which develops in history. So strong is this power of the world-spirit that the thought of an individual is as nothing against it; and when such thoughts do count for something, _i.e._ when they can be realized, they are then none other than the product of this power of the universal spirit.…