Georg Wilhelm Friedrich Hegel Quotes

In the case where the self is merely represented and ideally presented (vorgestellt), there it is not actual: where it is by proxy, it is not.

Commending myself to your kind memories, I wish you pleasant holidays.

There are two aspects to merely clever argumentation that call for further notice and which are to be contrasted with conceptually comprehending thinking. On the one hand, merely clever argumentation conducts itself negatively towards the content apprehended; it knows how to refute it and reduce it to nothing. It says, “This is not the way it is”; this insight is the merely negative; it is final, and it does not itself go beyond itself to a new content. Rather, if it is again to have any content, something other from somewhere else has to be found. It is reflection into the empty I, the vanity of its own knowing. – What this vanity expresses is not only that this content is vain but also that this insight itself is vain, for it is the negative which catches no glimpse of the positive within itself. Because this reflection does not gain its negativity itself for its content, it is not immersed in the subject matter at all but is always above and beyond it, and thus it imagines that by asserting the void, it is going much further than the insight which was so rich in content. On the other hand, as was formerly pointed out, in comprehensive thinking, the negative belongs to the content itself and is the positive, both as its immanent movement and determination and as the totality of these. Taken as a result, it is the determinate negative which emerges out of this movement and is likewise thereby a positive content.

The most obvious symptoms of an epoch-making system are the misunderstandings and the awkward conduct of its adversaries.

When, therefore, a man is told, “You (your inner being) are so and so, because your skull-bone is so constituted,” this means nothing else than that we regard a bone as the man's reality. To retort upon such a statement with a box on the ear — in the way mentioned above when dealing with psysiognomy — removes primarily the “soft” parts of his head from their apparent dignity and position, and proves merely that these are no true inherent nature, are not the reality of mind; the retort here would, properly speaking, have to go the length of breaking the skull of the person who makes a statement like that, in order to demonstrate to him in a manner as palpable as his own wisdom that a bone is nothing of an inherent nature at all for a man, still less his true reality.

Man is an animal, but even in his animal
functions, he is not confined to the implicit, as the animal is; he
becomes conscious of them, recognizes them, and lifts them, as,
for instance, the process of digestion, into self-conscious science.
In this way man breaks the barrier of his implicit and immediate
character, so that precisely because he knows that he is an animal,
he ceases to be an animal and attains knowledge of himself as
spirit.

Количествените натрупвания водят до качествени изменения.

Die Wahrheit des Seins ist Wesen

Man is that night, that empty Nothingness, which contains everything in its undivided simplicity: the wealth of an infinite number of representations, of images, not one of which comes precisely to mind, or which [moreover] are not [there] insofar as they are really present. It is the night, the interiority - or - the intimacy of Nature which exists here: [the] pure personal-Ego. In phantasmagorical representations it is night on all sides: here suddenly surges up a blood spattered head; there, another, white, apparition; and they disappear just as abruptly. That is the night that one perceives if one looks a man in the eyes; then one is delving into a night which becomes terrible; it is the night of the world which then presents itself to us.

In a state which is really articulated rationally all the laws and organizations are nothing but a realization of freedom in its essential characteristics. When this is the case, the individual’s reason finds in these institutions, only the actuality of his own essence, and if he obeys these laws, he coincides, not with something alien to himself, but simply with what is his own. Freedom of choice, of course, is often equally called ‘freedom’; but freedom of choice is only non-rational freedom, choice and self-determination issuing not from the rationality of the will but from fortuitous impulses and their dependence on sense and the external world.

Frederick II may be mentioned as the ruler who inaugurated the new epoch in the sphere of practical life – that epoch in which practical political interest attains Universality [is recognized as an abstract principle], and receives an absolute sanction. Frederick II merits especial notice as having comprehended the general object of the State, and as having been the first sovereign who kept the general interest of the State steadily in view, ceasing to pay any respect to particular interests when they stood in the way of the common weal. His immortal work is a domestic code – the Prussian municipal law. How the head of a household energetically provides and governs with a view to the weal of that household and of his dependents – of this he has. given a unique specimen.

De uil van Minerva vliegt pas uit bij het invallen van de duisternis.

We must hold to the conviction that it is the nature of truth to prevail when its time has come, and that it appears only when this time has come, and therefore never appears prematurely, nor finds a public not ripe to receive it; also we must accept that the individual needs that this should be so in order to verify what is as yet a matter for himself alone, and to experience the conviction, which in the first place belongs only to a particular individual, as something universally held.

Seule la totalite personnifie la verite. Neanmoins, la totalite represente simplement la nature essentielle parvenant a son etat complet au travers du processus de son propre developpement.
Il doit etre dit que, fondamentalement, l'Absolu est un resultat, et c'est seulement a la fin qu'il represente ce qu'il est veritablement.

But if a good heart, a good intention, a subjective conviction are declared to be the sources from which actions derive their worth, then there is no longer any hypocrisy or evil at all; for whatever someone does, he can always turn it into something good through reflecting on his good intentions and motives, and so the moment of his convictions renders it good.