Georg Wilhelm Friedrich Hegel Quotes

Just as we often say of virtue that the greatest witness for its reality is the semblance that hypocrisy borrows from it, so Intellect cannot keep Reason off.

A boy throws stones into the stream, and then looks with wonder at the circles which follow in the water, regarding them as a result in which he sees something of his own doing. This human need runs through the most varied phenomena up to that particular form of self-reproduction in the external fact which is presented us in human art. And it is not merely in relation to external objects that man acts thus. He treats himself, that is, his natural form, in similar manner: he will not permit it to remain as he finds it; he alters it deliberately. This is the rational grounds of all ornament and decoration, though it may be as barbarous, tasteless, entirely disfiguring, nay, as injurious as the crushing of the feet of Chinese ladies, or the slitting of ears and lips.

La historia es un carnicero cuya víctima han sido los pueblos y su felicidad

Este movimiento dialéctico que ejerce la conciencia sobre sí misma, tanto en su saber como en su objeto, en la medida en que de él surge para ella su nuevo y verdadero objeto es propiamente aquello que denominamos experiencia. Desde este punto de vista, en el proceso recién descrito todavía hay que destacar un momento que puede arrojar una nueva luz sobre el aspecto científico de la presentación que haremos a continuación. La conciencia sabe algo, este objeto es la esencia o el en-sí; pero también es el en-sí para la conciencia; con esto surge la ambigüedad de esta verdad. Ya vemos que ahora la conciencia tiene dos objetos, uno el primer en-sí, otro el ser para-ella de este en-sí. El segundo sólo parece a primera vista la reflexión de la conciencia en sí misma, una representación no de un objeto, sino únicamente de su saber del primer objeto. Lo que pasa, como se ha mostrado antes, es que el primer objeto se altera, deja de ser el en-sí y se convierte para la conciencia en un objeto que sólo es el en-sí para ella. Pero con esto el ser para ella de ese en-sí es lo verdadero, lo que significa que es la esencia o su objeto. Este nuevo objeto contiene la anulación del primero, es la experiencia hecha sobre él.

Logiikka pitää näin ymmärtää puhtaan järjen järjestelmänä, puhtaan ajatuksen valtakuntana. Tämä valtakunta on totuus sinänsä ja itselleen, ilman verhoa. Asia voidaan siksi ilmaista niin, että tämä sisältö on Jumalan esitystä sellaisena kuin hän on ikuisessa olemuksessaan ennen luonnon ja äärellisen hengen luomista.

It belongs to the absolute freedom of God that in its act of determining and dividing, it releases the Other to exist as a free and independent being...This other released as something free and independent is the world as such.” The world lacks genuine actuality. Its being is only posited. For the world, to be is to have being only for an instant, but also to sublate this separation from God and return to its origin in God, to enter into relationship of spirit, of love, to be this relationship of spirit, of love, which is the holy spirit.

The concept of this Idea has being only as mind, as something knowing itself and actual, because it is the objectification of itself, the movement running through the form of its moments. It is therefore

(A) ethical mind in its natural or immediate phase — the Family. This substantiality loses its unity, passes over into division, and into the phase of relation, i.e. into

(B) Civil Society — an association of members as self-subsistent individuals in a universality which, because of their self-subsistence, is only abstract. Their association is brought about by their needs, by the legal system — the means to security of person and property — and by an external organisation for attaining their particular and common interests. This external state

(C) is brought back, to and welded into unity in the Constitution of the State which is the end and actuality of both the substantial universal order and the public life devoted thereto.

No matter how deeply it [a faith based on mere authority] entrenches itself behind authority, no matter how artfully it seeks to ward off all counter-hypotheses and alternative possibilities by assembling a system that covers every conceivable circumstance . . . , reason will still venture to subject it to critical scrutiny. And it will do so spontaneously [aus sich selbst], generating from within itself principles of possibility and plausibility irrespective of any such artificial historical structure predisposed to neglect reason and to claim primacy on historical grounds over the persuasiveness of rational truths.

The real is the rational, and the rational is the real.

Philosophy shows that the Idea advances to an infinite antithesis; that, viz. between the Idea in its free, universal form in which it exists for itself and the contrasted form of abstract introversion, reflection on itself, which is formal existence−for−self, personality, formal freedom, such as belongs to Spirit only.

To say that in every falsehood there is a grain of truth is to treat the two like oil and water, which cannot be mixed and are only externally combined.

the concept of eternity must not be grasped as if it were suspended time, or in any case not in the sense that eternity would come after time, for this would turn eternity into the future, in other words into a moment of time. And the concept of eternity must also not be understood in the sense of a negation of time, so that it would be merely an abstraction of time. For time in its concept is, like the concept itself generally, eternal, and therefore also absolute presence.

In this way the one Soul may develop or evolve or express an innumerable variety of ideas: for in response to whatever it meets, the living and active Soul ideates, or gives rise to a representation. Thus,

We can only make sense of ourselves in relation to someone or something. To be a person, we must be recognized as a person.

إن الله ليس العلة الأولى بمقدار ما هو العلة الأخيرة