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Case study: Hegel

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Young W.
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  1. Introduction
  2. Historiography Types
  3. The philosophical history
  4. The realization of the spirit in history
  5. Conclusion

The original story: When the historian becomes a situation of the news in a work intended for performance (he recalls in this respect that the objective history of a people begins when it becomes a written history, a civilization do not succeed would be unable to cultural evolution). Its content is limited, however, because it tells what is living in the personal experience of the historian and the days of men, objectivity is highly threatened. Among historians that are similar to this category we include Thucydides and Herodotus.

The reflected history where one denotes a certain unity of mind in an existing community culture between the writer and the actions he explains. The author criticizes, however, that through the speeches of speakers that comprise mainly appears no foreign consciousness. Such kind of history thus requires that the culture of a people has reached a significant degree of fulfillment and be secured to the political and military leadership, as he noticed that by the time it writing is not the case and that this story can not be used.

[...] To this end, several means are used. This is first incumbent mobile whose passions and interests appear to be the most important. They relate to specific individuals but nevertheless tend to general interest being the same as those of the other. The essential character to observe here is that men are no longer driven by the authority and confidence, but follow their own judgment to collaborate on something. In world history we are dealing with the Idea as manifested in the element of the will and human freedom. [...]


[...] The first principle of the idea itself is in its abstraction. The second consists of the passions. Reality and passions, connected by concrete freedom, are the arms with which it governs the universal idea comes one hand as substantial fullness and secondly as an abstraction of free will. Self-individual consciousness is otherness in relation to the idea in general, yet finite being is an aspect of the Absolute and all reality in less formal. Each individual is in his own limit, it is finite, that in which he joined the Idea. [...]


[...] But it raises the problem is such that faith is opposed to the knowledge of the divine plan, we can conclude that it is likely that divine providence governs the world but the object of the study is to interest in concrete elements. It will also provide some ideas around the belief in God. He thinks that God becomes accessible in the immediate consciousness, that is to say, in intuition, which would demonstrate an awareness that failed to reflection and yet he agrees that if a man religion is good because it is not an animal and it is capable of thinking. [...]


[...] Popular minds are distinct, each people has its own principle and tends towards it as if it were the end of his being. When he did so of his own work, the rift between him and itself (so in essence) disappears and is satisfied. The activity of the mind is no longer stimulated and dies, which is concretely manifested in the political nullity - among others. From that moment, the mind serves the material: it becomes province of another people which prevails a higher principle but where the principle remains as previously attained reality. [...]

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