But if they realize that their true freedom consists in the acceptance of principles, of laws which are the own, a synthesis of universal and particu… - Georg Wilhelm Friedrich Hegel

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.

If there are different Notions of the science of Philosophy, it is the true Notion alone that puts us in a position to understand the writings of philosophers who have worked in the knowledge of it. For in thought, and particularly in speculative thought, comprehension means something quite different from understanding the grammatical sense of the words alone, and also from understanding them in the region of ordinary conception only. Hence we may possess a knowledge of the assertions, propositions, or of the opinions of philosophers; we may have occupied ourselves largely with the grounds of and deductions from these opinions, and the main point in all that we have done may be wanting — the comprehension of the propositions

Hegel showed a far more modem approach when, during the same period, he compared the discovery of Sanskrit to that of a new continent because, in his view, it established "historic ties between the German and Indian peoples with all the certainty that can be required in dealing with such a subject" .&1 It was for this reason that he promoted the grand conception of the Indians as colonizers of Europe to the rank of irrefutable fact, in contrast to the fabulations (Erdichtungen) with which history is familiar: In the cohesion between the languages of peoples so widely separated from each other ... we are faced with an outcome which shows us that the dispersion of these peoples, starting from Asia, and their distinct evolution beginning with the same common ancestry, is an irrefutable fact (unwidersprechliches Faktum). This has nothing to do with hypothetical combinations of circumstances, great or small, which have enriched history with so many fabulations presented as facts, and which will continue to do so, since fresh combinations of the same circumstances, or of these with others, will always be possible.