Hegel's Lectures on the History of Philosophy Volume 3 (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) · 36 illegible passages, excluded from answers
- Extent:
- ~210,000 words · 982 passages
Cite this work
- APAHegel. (n.d.). Hegel's Lectures on the History of Philosophy Volume 3 (of 3). Digital reproduction: SigPhi. https://sigphiai.com/en/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-3-of-3
- MLAHegel. Hegel's Lectures on the History of Philosophy Volume 3 (of 3). Digital reproduction, SigPhi, https://sigphiai.com/en/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-3-of-3.
- ChicagoHegel. Hegel's Lectures on the History of Philosophy Volume 3 (of 3). Digital reproduction, SigPhi. https://sigphiai.com/en/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-3-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 third volume of Hegel's lectures on the history of philosophy, coming down to his own contemporaries.
Context and history
One should know how these books were made: Hegel did not write them. They are lectures he gave several times, reconstructed after his death from his own notes and from students' notebooks, which the editors fused into continuous prose. The voice is his, the wording is not, and when a sentence sounds too well turned it is worth remembering that. The underlying thesis is that the history of philosophy is not a catalogue of opinions but a single development, and that each system preserves what came before it.
Editorial context, not a citable source: unlike the passages of the work itself, these statements cannot be checked against the corpus.
realized in this; and thus that it should attain to reconciliation, having the divine Idea within itself, and that the riches of thought and culture belonging to the philosophic Idea should become united to the Christian principle. For the philosophic Idea is the Idea of God, and thought has the absolute right of reconciliation, or the right to claim that the Christian principle should correspond with thought. The Fathers have rendered the service of thus elaborating the Christian religion in thinking knowledge; but neither have we to consider further this development of the Christian principle, since it belongs to the history of the Church. We have only here to give the point of view adopted regarding the relation of the Fathers to Philosophy. They for the most part lived within the ancient Roman world and in Latin culture, though the Byzantines likewise are included with them. We know that the Fathers were men of great philosophic culture, and that they introduced Philosophy, and more especially Neo-Platonic philosophy, into the Church; in this way they worked out a Christian system by which the first mode in which Christianity was manifested in the world was supplemented, for system was not present in this first manifestation. The Fathers have dealt with all questions respecting the nature of God, the freedom of man, the relationship to God—who is the objective—the origin of evil, and so on; and whatever thought decided regarding these questions was by them brought into and incorporated with the Christian system. The nature of spirit, the way of salvation, _i.e._ the various stages in the spiritualizing of the subject, his growth, the process of spirit, whereby it is spirit, the changes it has undergone, they have likewise treated in its freedom, and recognized its moments in the depths to which it reaches.…