The philosopher Hegel who lived from 1770 to 1831 described which contemporary personality as 'world history on horseback'?
"of the contemporary philosophy era in Western philosophy. Germany was the first country to professionalize philosophy. At the end of 1817, Hegel was the first philosopher to be appointed professor by the State, namely by the Prussian Minister of Education, as an effect of Napoleonic reform in Prussia. In the United States, the professionalisation grew out of reforms to the American higher-education system largely based on the German model. James Campbell describes the professionalisation of philosophy in America as follows: Professionalization in England was similarly tied to developments in higher-education. In his work on T.H. Green, Denys Leighton discusses these"
"of nature or the universe but as the invisible force advancing world history: Hegel's description of Napoleon as ""the world-soul on horseback"" (""die Weltseele zu Pferde"") became proverbial. The phrase is a shortened paraphrase of Hegel's words in a letter written on 13 October 1806, the day before the Battle of Jena, to his friend Friedrich Immanuel Niethammer: I saw the Emperor – this world-soul – riding out of the city on reconnaissance. It is indeed a wonderful sensation to see such an individual, who, concentrated here at a single point, astride a horse, reaches out over the world and"
"""world-historical figures"" played a pivotal role in human progress, but felt that they were bound to emerge when change was needed. Thomas Carlyle (1795–1881) saw the study of figures such as Muhammad, William Shakespeare and Oliver Cromwell as key to understanding history. Herbert Spencer (1820–1903), an early believer in evolution and in the universality of natural law, felt that historical individuals were of little importance. The German philosopher Hegel defined the concept of the world-historical figure, who embodied the ruthless advance of Immanuel Kant's World Spirit, often overthrowing outdated structures and ideas. To him, Napoleon was such a figure. Hegel"
"Lectures on the Philosophy of History Lectures on the Philosophy of History, also translated as Lectures on the Philosophy of World History (LPH; , VPW), is a major work by Georg Wilhelm Friedrich Hegel (1770–1831), originally given as lectures at the University of Berlin in 1822, 1828, and 1830. It presents world history in terms of the Hegelian philosophy in order to show that history follows the dictates of reason and that the natural progress of history is due to the outworking of absolute spirit. The text was originally published in 1837 by the editor Eduard Gans, six years after"
"in opposite directions are over time reconciled (see above). History was best seen as directed by a ""Zeitgeist"", and traces of the Zeitgeist could be seen by looking backward. Hegel believed that history was moving man toward ""civilization"", and some also claim he thought that the Prussian state incarnated the ""End of History"". In his ""Lessons on the History of Philosophy"", he explains that each epochal philosophy is in a way the whole of philosophy; it is not a subdivision of the Whole but this Whole itself apprehended in a specific modality. A classic example of history being written by"
"produced. Lectures on the Philosophy of History Lectures on the Philosophy of History, also translated as Lectures on the Philosophy of World History (LPH; , VPW), is a major work by Georg Wilhelm Friedrich Hegel (1770–1831), originally given as lectures at the University of Berlin in 1822, 1828, and 1830. It presents world history in terms of the Hegelian philosophy in order to show that history follows the dictates of reason and that the natural progress of history is due to the outworking of absolute spirit. The text was originally published in 1837 by the editor Eduard Gans, six years"
"to his friend the theologian Friedrich Immanuel Niethammer: I saw the Emperor – this world-soul – riding out of the city on reconnaissance. It is indeed a wonderful sensation to see such an individual, who, concentrated here at a single point, astride a horse, reaches out over the world and masters it . . . this extraordinary man, whom it is impossible not to admire. Terry Pinkard notes that Hegel's comment to Niethammer ""is all the more striking since at that point he had already composed the crucial section of the ""Phenomenology"" in which he remarked that the Revolution had"
"be thought as immanent to human history itself. Hegel probably represents the epitome of teleological philosophy of history. Hegel's teleology was taken up by Francis Fukuyama in his ""The End of History and the Last Man"" (see ""Social evolutionism"" above). Thinkers such as Nietzsche, Michel Foucault, Althusser, or Deleuze deny any teleological sense to history, claiming that it is best characterized by discontinuities, ruptures, and various time-scales, which the Annales School had demonstrated. Schools of thought influenced by Hegel also see history as progressive, but they saw, and see, progress as the outcome of a dialectic in which factors working"
"(1720 - 1794), was a German jurist, best known for his innovative history of Osnabrück (1768) which stressed social and cultural themes. Another important German thinker was Georg Wilhelm Friedrich Hegel, whose theory of historical progress ran counter to Ranke's approach. In Hegel's own words, his philosophical theory of ""World history... represents the development of the spirit's consciousness of its own freedom and of the consequent realization of this freedom."". 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"
"to a narrative of disenchantment and a decline in pagan polytheism. Another important theme of the text is the focus on world history, rather than regional or state history. Thinkers such as Johann Gottfried Herder (1744–1803) and Johann Gottlieb Fichte (1762–1814) had written on the concept and importance of world history and nationalism, and 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 explicitly presents his lectures on the philosophy of history as a theodicy, or"
"and seek to find only the general ideas which animated every period of history. In 1831 and at the behest of the Prussian government, Ranke founded and edited the first historical journal in the world, called ""Historisch-Politische Zeitschrift"". Another important German thinker was Georg Wilhelm Friedrich Hegel, whose theory of historical progress ran counter to Ranke's approach. In Hegel's own words, his philosophical theory of ""World history... represents the development of the spirit's consciousness of its own freedom and of the consequent realization of this freedom."". This realization is seen by studying the various cultures that have developed over the"
"""the world-soul on horseback"") Hegel believed that art reflected, by its very nature, the culture of the time in which it is created. Culture and art are inextricable because an individual artist is a product of his or her time and therefore brings that culture to any given work of art. Furthermore, he believed that in the modern world it was impossible to produce classical art, which he believed represented a ""free and ethical culture"", which depended more on the philosophy of art and theory of art, rather than a reflection of the social construct, or ""Zeitgeist"" in which a"
"in the 19th and 20th centuries who called for the rapid modernization of the economy and society to remove the traditional hindrances to free markets and free movements of people. German philosopher Georg Wilhelm Friedrich Hegel was influential in promoting the idea of progress in European philosophy by emphasizing a linear-progressive conception of history and rejecting a cyclical conception of history. Karl Marx applied to his writings the Hegelian conception of linear-progressive history, the modernization of the economy through industrialization and criticisms of the social class structure of industrial capitalist societies. As industrialization grew, concerns over its effects grew beyond"
"Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel (; ; August 27, 1770 – November 14, 1831) was a German philosopher and an important figure of German idealism. He achieved wide recognition in his day and—while primarily influential within the continental tradition of philosophy—has become increasingly influential in the analytic tradition as well. Although Hegel remains a divisive figure, his canonical stature within Western philosophy is universally recognized. Hegel's principal achievement was his development of a distinctive articulation of idealism, sometimes termed ""absolute idealism"", in which the dualisms of, for instance, mind and nature and subject and object are overcome."
"Georg Wilhelm Friedrich Hegel Georg Wilhelm Friedrich Hegel (; ; August 27, 1770 – November 14, 1831) was a German philosopher and an important figure of German idealism. He achieved wide recognition in his day and—while primarily influential within the continental tradition of philosophy—has become increasingly influential in the analytic tradition as well. Although Hegel remains a divisive figure, his canonical stature within Western philosophy is universally recognized. Hegel's principal achievement was his development of a distinctive articulation of idealism, sometimes termed ""absolute idealism"", in which the dualisms of, for instance, mind and nature and subject and object are overcome."
"alienation argues that capitalism disrupts traditional relationships between workers and their work. Hegelian historicism is related to his ideas on the means by which human societies progress, specifically the dialectic and his conception of logic as representing the inner essential nature of reality. Hegel attributes the change to the ""modern"" need to interact with the world, whereas ancient philosophers were self-contained, and medieval philosophers were monks. In his History of Philosophy Hegel writes: In modern times things are very different; now we no longer see philosophic individuals who constitute a class by themselves. With the present day all difference has"
"enlightened despotism was to lead nations toward their liberation, and progress was thus inscribed in the scheme of history; on the other hand, liberation could only be acquired by a singular gesture, ""Sapere Aude""! Thus, autonomy ultimately relied on the individual's ""determination and courage to think without the direction of another."" After Kant, G. W. F. Hegel developed a complex theodicy in the ""Phenomenology of Spirit"" (1807), which based its conception of history on dialectics: the negative (wars, etc.) was conceived by Hegel as the motor of history. Hegel argued that history is a constant process of dialectic clash, with"
"the same genetic source, that is because of race, or is the participation in the organic nature of the ""folk"" culture self-fulfilling? Romantic nationalism formed a key strand in the philosophy of Hegel (1770–1831), who argued that there was a ""spirit of the age"" or ""zeitgeist"" that inhabited a particular people at a particular time, and that, when that people became the active determiner of history, it was simply because their cultural and political moment had come. Because of the Germans' role in the Protestant Reformation, Hegel (a Lutheran) argued that his historical moment had seen the ""Zeitgeist"" settle on"
"process. In 2011 Steven Pinker wrote a history of violence and humanity from an evolutionary perspective in which he shows that violence has declined statistically over time. After Hegel, who insisted on the role of ""great men"" in history, with his famous statement about Napoleon, ""I saw the Spirit on his horse"", Thomas Carlyle argued that history was the biography of a few central individuals, ""heroes"", such as Oliver Cromwell or Frederick the Great, writing that ""The history of the world is but the biography of great men."" His heroes were political and military figures, the founders or topplers of"
"to illustrate just and degenerate political orders. Hegel respected Plato's theories of state and ethics much more than those of the early modern philosophers such as Locke, Hobbes and Rousseau, whose theories proceeded from a fictional ""state of nature"" defined by humanity's ""natural"" needs, desires and freedom. For Hegel this was a contradiction: since nature and the individual are contradictory, the freedoms which define individuality as such are latecomers on the stage of history. Therefore, these philosophers unwittingly projected man as an individual in modern society onto a primordial state of nature. Plato however had managed to grasp the ideas"
"worked itself out through them. Hegel's account of history begins with ancient cultures as he understood them. His account of the civilizations relied upon 19th century European scholarship, and contains an unavoidable Eurocentric bias. At the same time, the developmental nature of Hegel's philosophy meant that rather than simply deprecating ancient civilizations and non-European cultures, he saw them as necessary (if incomplete or underdeveloped) steps in the outworking of absolute spirit. Hegel's lectures on the philosophy of history contain one of his most well-known and controversial claims about the notion of freedom: World history is the record of the spirit's"
"recognize himself in it; he made it his ""home."" Thus, reason spiritualized nature. Roads, fields, fences, and all the modern infrastructure in which we live is the result of this spiritualization of nature. Hegel thus explained social progress as the result of the labour of reason in history. However, this dialectical reading of history involved, of course, contradiction, so history was also conceived of as constantly conflicting: Hegel theorized this in his famous dialectic of the lord and the bondsman. According to Hegel, Thus, philosophy was to explain ""Geschichte"" (history) afterward. Philosophy is always late, it is only an interpretation"
"of developments by people through different states of consciousness. The relationship between these is disputed: whether Hegel meant to prove claims about the development of world history, or simply used it for illustration; whether or not the more conventionally philosophical passages are meant to address specific historical and philosophical positions; and so forth. Jean Hyppolite famously interpreted the work as a ""Bildungsroman"" that follows the progression of its protagonist, Spirit, through the history of consciousness, a characterization that remains prevalent among literary theorists. However, others contest this literary interpretation and instead read the work as a ""self-conscious reflective account"" that"
"Zeitgeist The Zeitgeist (, German pronunciation ) is a concept from 18th- to 19th-century German philosophy, translated as ""spirit of the age"" or ""spirit of the times"". It refers to an invisible agent or force dominating the characteristics of a given epoch in world history. The term is now mostly associated with Hegel, contrasting with Hegel's use of ""Volksgeist"" ""national spirit"" and ""Weltgeist"" ""world-spirit"", but its coinage and popularization precedes Hegel, and is mostly due to Herder and Goethe. Other philosophers who were associated with such ideas include Spencer and Voltaire. Contemporary use of the term may, more pragmatically, refer"
"Martin Heidegger Martin Heidegger (; ; 26 September 188926 May 1976) was a German philosopher and a seminal thinker in the Continental tradition and philosophical hermeneutics, and is ""widely acknowledged to be one of the most original and important philosophers of the 20th century."" Heidegger is best known for his contributions to phenomenology and existentialism, though as the ""Stanford Encyclopedia of Philosophy"" cautions, ""his thinking should be identified as part of such philosophical movements only with extreme care and qualification"". Heidegger's membership in and public support for the Nazi Party has been the subject of widespread controversy regarding the extent"
"as Napoleon engaged Prussian troops on 14 October 1806 in the Battle of Jena on a plateau outside the city. On the day before the battle, Napoleon entered the city of Jena. Hegel recounted his impressions in a letter to his friend Friedrich Immanuel Niethammer: I saw the Emperor – this world-soul [""Weltseele""] – riding out of the city on reconnaissance. It is indeed a wonderful sensation to see such an individual, who, concentrated here at a single point, astride a horse, reaches out over the world and masters it. Pinkard (2000) notes that Hegel's comment to Niethammer ""is all"
"Søren Kierkegaard, in his early essay ""The Concept of Irony"", generally agrees with Hegel's views, such as his characterization of Socrates as a world-historical figure who acted as a destructive force on Greek received views of morality. In Hegel's view, Socrates broke down social harmony by questioning the meaning of concepts like ""justice"" and ""virtue"". Eventually, the Athenians quite rightly *(Name source) condemned Socrates to death. But they could not stop the evolution of thought that Socrates had begun, which would lead to the concept of individual conscience. Hegel said of world-historical figures, However, Hegel, Thomas Carlyle and others noted"
"fancy are combined. In earlier traditions, before the rise of a critical historical tradition, authors took less care to be as accurate when describing what they knew of historical figures and their actions, interpolating imaginary elements intended to serve a moral purpose to events: such is the Monk of St. Gall's anecdotal account of Charlemagne, ""De Carolo Magno"". More recently there has been a tendency once again for authors to freely depart from the ""facts"" when they conflict with their creative goals. The significance of historical figures has long been the subject of debate by philosophers. Hegel (1770–1831) considered that"
"historical materialism, is certainly influenced by Hegel's claim that reality and history should be viewed dialectically. Hegel believed that the direction of human history is characterized in the movement from the fragmentary toward the complete and the real (which was also a movement towards greater and greater rationality). Sometimes, Hegel explained that this progressive unfolding of the Absolute involves gradual, evolutionary accretion, but at other times requires discontinuous, revolutionary leaps—episodal upheavals against the existing ""status quo"". For example, Hegel strongly opposed slavery in the United States during his lifetime and envisioned a time when Christian nations would radically eliminate it"
"have interpreted to mean that the world has already essentially reached perfection. The German philosophers who wrote immediately after the death of Hegel in 1831 can be roughly divided into the politically and religiously radical 'left', or 'young', Hegelians and the more conservative 'right', or 'old', Hegelians. The Right Hegelians followed the master in believing that the dialectic of history had come to an end—Hegel's ""Phenomenology of Spirit"" reveals itself to be the culmination of history as the reader reaches its end. Here he meant that reason and freedom had reached their maximums as they were embodied by the existing"
"religious link. The resulting philosophy ultimately replaces spirit as the subject of history with that of man. Young Hegelians The Young Hegelians (), or Left Hegelians (""Linkshegelianer""), or the Hegelian Left (""die Hegelsche Linke""), were a group of German intellectuals who, in the decade or so after the death of Georg Wilhelm Friedrich Hegel in 1831, reacted to and wrote about his ambiguous legacy. The Young Hegelians drew on his idea that the purpose and promise of history was the total negation of everything conducive to restricting freedom and reason; and they proceeded to mount radical critiques, first of religion"
"essayist Michel de Montaigne (1533–1592) and Italian philosopher G. B. Vico (1668–1744), and became more fully developed with the dialectic of Georg Hegel (1770–1831), influential in 19th-century Europe. The writings of Karl Marx, influenced by Hegel, also include historicism. The term is also associated with the empirical social sciences and with the work of Franz Boas. Historicism may be contrasted with reductionist theories—which assumes that all developments can be explained by fundamental principles (such as in economic determinism)—or with theories that posit that historical changes occur as a result of random chance. The Austrian-English philosopher Karl Popper condemned historicism along"
"but a means of philosophizing about history. ""Weltgeist"" is effected in history through the mediation of various ""Volksgeister"" (""national spirits""), the great men of history, such as Napoleon, are the ""concrete universal"". This has led some to claim that Hegel favored the great man theory, although his philosophy of history, in particular concerning the role of the ""universal state"" (""Universalstaat"", which means a universal ""order"" or ""statute"" rather than ""state""), and of an ""End of History"" is much more complex. For Hegel, the great hero is unwittingly utilized by ""Geist"" or ""absolute spirit"", by a ""ruse of reason"" as he"