Georg Wilhelm Friedrich Hegel citátov
Georg Wilhelm Friedrich Hegel
Dátum narodenia: 27. august 1770
Dátum úmrtia: 14. november 1831
Ďalšie mená: Георг Вильгельм Фридрих Гегель
Georg Wilhelm Friedrich Hegel bol nemecký filozof, predstaviteľ nemeckej klasickej filozofie, autor systematickej teórie dialektiky . Významným spôsobom ovplyvnil myslenie o štáte.
Citáty Georg Wilhelm Friedrich Hegel
„Podstatou človeka je sloboda.“
— Georg Wilhelm Friedrich Hegel
Prisudzované výroky, Source: [EXLEY, Helen.: Cesty múdrosti. Bratislava: Slovart, 2006 ISBN 80-8085-143-3]
„Človek nie je ničím iným, len radom jeho činov.“
— Georg Wilhelm Friedrich Hegel
Prisudzované výroky, Source: [KOTRMANOVÁ, Milada.: Perly ducha. Ostrava: Knižní expres, 1996 ISBN 80-902272-1-X]
„Nothing great in the world was accomplished without passion.“
— Georg Wilhelm Friedrich Hegel, kniha Lectures on the Philosophy of History
Lectures on the Philosophy of History (1832), Volume 1, Context: We assert then that nothing has been accomplished without interest on the part of the actors; and — if interest be called passion, inasmuch as the whole individuality, to the neglect of all other actual or possible interests and claims, is devoted to an object with every fibre of volition, concentrating all its desires and powers upon it — we may affirm absolutely that nothing great in the World has been accomplished without passion.
Often abbreviated to: Nothing great in the World has been accomplished without passion.
Variant translation: We may affirm absolutely that nothing great in the world has ever been accomplished without enthusiasm.
„In connection with Kant we must here begin by speaking of Jacobi, whose philosophy is contemporaneous with that of Kant;“
— Georg Wilhelm Friedrich Hegel, kniha Lectures on the Philosophy of History
Lectures on the Philosophy of History (1832), Volume 3, Context: In connection with Kant we must here begin by speaking of Jacobi, whose philosophy is contemporaneous with that of Kant; in both of these the advance beyond the preceding period is very evident. The result in the two cases is much the same, although both the starting point and the method of progression are somewhat different. In Jacobi's case the stimulus was given mainly by French philosophy, with which he was very conversant, and also by German metaphysics, while Kant began rather from the English side, that is, from the skepticism of Hume. Jacobi, in that negative attitude which he preserved as well as Kant, kept before him the objective aspect of the method of knowledge, and specially considered it, for he declared knowledge to be in its content incapable of recognizing the Absolute: the truth must be concrete, present, but not finite. Kant does not consider the content, but took the view of knowledge being subjective; and for this reason he declared it to be incapable of recognizing absolute existence. To Kant knowledge is thus a knowledge of phenomena only, not because the categories are merely limited and finite, but because they are subjective. To Jacobi, on the other hand, the chief point is that the categories are not merely subjective, but that they themselves are conditioned. This is an essential difference between the two points of view, even if they both arrive at the same result.
Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of History Vol 3 1837 translated by ES Haldane and Francis H. Simson) first translated 1896 p. 410-411
„The Democratical State is not Patriarchal“
— Georg Wilhelm Friedrich Hegel, kniha Lectures on the Philosophy of History
Lectures on the Philosophy of History (1832), Volume 1, Context: The Democratical State is not Patriarchal, does not rest on a still unreflecting, undeveloped confidence, but implies laws, with the consciousness of their being founded on an equitable and moral basis, and the recognition of these laws as positive. At the time of the Kings, no political life had as yet made its appearance in Hellas; there are, therefore, only slight traces of Legislation. But in the interval from the Trojan War till near the time of Cyrus, its necessity was felt. The first Lawgivers are known under the name of The Seven Sages, a title which at that time did not imply any such character as that of the Sophists teachers of wisdom, designedly [and systematically] proclaiming the Bight and True but merely thinking men, whose thinking stopped short of Science, properly so called. They were practical politicians; the good counsels which two of them Thales of Miletus and Bias of Priene gave to the Ionian cities, have been already mentioned. Thus Solon was commissioned by the Athenians to give them laws, as those then in operation no longer sufficed. Solon gave the Athenians a constitution by which all obtained equal rights, yet not so as to render the Democracy a quite abstract one. The main point in Democracy is moral disposition. Virtue is the basis of Democracy, remarks Montesquieu; and this sentiment is as important as it is true in reference to the idea of Democracy commonly entertained. The Substance, [the Principle] of Justice, the common weal, the general interest, is the main consideration; but it is so only as Custom, in the form of Objective Will, so that morality properly so called subjective conviction and intention has not yet manifested itself. Law exists, and is in point of substance, the Law of Freedom, rational [in its form and purport, ] and valid because it is Law, i. e. without ulterior sanction. As in Beauty the Natural element its sensuous coefficient remains, so also in this customary morality, laws assume the form of a necessity of Nature.
Lectures on the History of History Vol 1 p. 261 John Sibree translation (1857), 1914
„That man should think of God as nothingness must at first sight seem astonishing“
— Georg Wilhelm Friedrich Hegel
Lectures on Philosophy of Religion, Volume 2, Context: That man should think of God as nothingness must at first sight seem astonishing, must appear to us a most peculiar idea. But, considered more closely, this determination means that God is absolutely nothing determined. He is the Undetermined; no determinateness of any kind pertains to God; He is the Infinite. This is equivalent to saying that God is the negation of all particularity.
Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 51
„A philosophy without heart and a faith without intellect are abstractions from the true life of knowledge and faith.“
— Georg Wilhelm Friedrich Hegel, kniha Encyclopedia of the Philosophical Sciences
Encyclopedia of the Philosophical Sciences (1816), Context: A philosophy without heart and a faith without intellect are abstractions from the true life of knowledge and faith. The man whom philosophy leaves cold, and the man whom real faith does not illuminate, may be assured that the fault lies in them, not in knowledge and faith. The former is still an alien to philosophy, the latter an alien to faith.
„Thus only is he fully conscious; thus only is he a partaker of morality of a just and moral social and political life. For Truth is the Unity of the universal and subjective Will“
— Georg Wilhelm Friedrich Hegel, kniha Lectures on the Philosophy of History
Lectures on the Philosophy of History (1832), Volume 1, Context: Subjective volition Passion is that which sets men in activity, that which effects" practical" realization. The Idea is the inner spring of action; the State is the actually existing, realized moral life. For it is the Unity of the universal, essential Will, with that of the individual; and this is “Morality." The Individual living in this unity has a moral "life; possesses a value that consists in this substantiality alone. Sophocles in his Antigone, says, "The divine commands are not of yesterday, nor of to-day; no, they have an infinite existence, and no one could say whence they came." The laws of morality are not accidental, but are the essentially Rational. It is the very object of the State that what is essential in the practical activity of men, and in their dispositions, should be duly recognized; that it should have a manifest existence, and maintain its position. It is the absolute interest of Reason that this moral Whole should exist; and herein lies the justification and merit of heroes who have founded states, however rude these may have been. In the history of the World, only those peoples can come under our notice which form a state. For it must be understood that this latter is the realization of Freedom, i. e. of the absolute final aim, and that it exists for its own sake. It must further be understood that all the worth which the human being possesses all spiritual reality, he possesses only through the State. For his spiritual reality consists in this, that his own essence Reason is objectively present to him, that it possesses objective immediate existence for him. Thus only is he fully conscious; thus only is he a partaker of morality of a just and moral social and political life. For Truth is the Unity of the universal and subjective Will; and the Universal is to be found in the State, in its laws, its universal and rational arrangements. The State is the Divine Idea as it exists on Earth. We have in it, therefore, the object of History in a more definite shape than before; that in which Freedom obtains objectivity, and lives in the enjoyment of this objectivity. For Law is the objectivity of Spirit; volition in its true form. Only that will which obeys law, is free; for it obeys itself; it is independent and so free. When the State or our country constitutes a community of existence; when the subjective will of man submits to laws, the contradiction between Liberty and Necessity vanishes. The Rational has necessary existence, as being the reality and substance of things, and we are free in recognizing it as law, and following it as the substance of our own being. The objective and the subjective will are then reconciled, and present one identical homogeneous whole.
Lectures on the History of History Vol 1 p. 40-41 John Sibree translation (1857), 1914
