Hegel’s death, utilizing Hegel’s own lecture notes as well as those found that were written by his students. Hegel begins by distinguishing three methods hegel lectures on aesthetics pdf modes of doing history: Original History, Reflective History and Philosophical History. Reflective history is written at some temporal distance from the events or history considered.
However, for Hegel, this form of history has a tendency to impose the cultural prejudices and ideas of the historians’ era upon the past history over which the historian reflects. Philosophical history for Hegel, is the true way. Hegel maintains that with philosophical history the historian must bracket his own preconceptions and go and find the overall sense and the driving ideas out of the very matter of the history considered. Hegel’s lectures on the philosophy of world history are often used to introduce students to Hegel’s philosophy, in part because Hegel’s sometimes difficult style is muted in the lectures, and he discourses on accessible themes such as world events in order to explain his philosophy. Another important theme of the text is the focus on world history, rather than regional or state history. Hegel’s philosophy continues this trend, while breaking away from an emphasis on nationalism and striving rather to grasp the full sweep of human cultural and intellectual history as a manifestation of spirit.
Hegel is clear that history does not produce happiness – “history is not the soil in which happiness grows. Hegel writes: “we must first of all know what the ultimate design of the world really is, and secondly, we must see that this design has been realized and that evil has not been able to maintain a position of equality beside it. To see the reason in history is to be able to account for the evil within it. He argued against the ‘professional historians’ of the day such as Von Ranke.
Hegel points out that the understanding and consequently writing of history always relies on a framework. Hegel chose to openly admit and explain his framework rather than hide it as many historians choose to do. This realization is seen by studying the various cultures that have developed over the millennia, and trying to understand the way that freedom has worked itself out through them. Hegel’s account of history begins with ancient cultures as he understood them. World history is the record of the spirit’s efforts to attain knowledge of what it is in itself. And because they do not know that, they are not themselves free.
The standard German edition for many years was the manuscript of Hegel’s son Karl Hegel, published in 1840. The only critical edition in German of the text of the lectures is Georg Lasson’s 4 vol. The long introduction was re-edited on the basis of Lasson’s publication in 1955, by Johannes Hoffmeister. No full English translation of the complete lectures has ever been produced.
The first English translation was made from Karl Hegel’s edition, which lacked much material discovered later. English version which contains not only the Introduction, but the shorter body of the lectures according to Karl Hegel’s 1840 manuscript. Though it is incomplete, this translation is often used by English speaking scholars and is prevalent in university classrooms in the English-speaking world. Hartman produced this translation before Hoffmeister’s critical edition was published, and it is quite short, only 95 pages.
An English translation of Hoffmeister’s critical edition of the Introduction was produced in 1974 by H. This edition presents the full text of the Introduction to Karl Hegel manuscript, as well as all later additions included in the Hoffmeister edition of the Introduction. As such, it is the only critical edition of any portion of the lectures available in English. No translation of the full edition of the lectures following Lasson has yet been produced. Lectures on the philosophy of world history. German edition of Johannes Hoffmeister from Hegel papers assembled by H. Upper Saddle River, NJ: Prentice-Hall.