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Jan 1, 1993 · 26 ratings7 reviews. In this engaging and accessible introduction to Hegel's theory of knowledge, Tom Rockmore presents the philosopher's ideas the way Hegel himself saw as coming to grips with, even competing with, prior philosophical positions.
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- Early life
In Stuttgart, Hegel’s birthplace, he attended grammar schools from the age of three and the Gymnasium Illustre, an academic preparatory school, from the age of six or seven. From 1788 to 1793 he studied classics, philosophy, and theology at the University of Tübingen, earning an M.A. degree in 1790.
What were Hegel’s jobs?
Hegel worked as a private tutor (1793–1801), an unpaid lecturer (1801–05) and extraordinary professor (1805–07) at the University of Jena, a newspaper editor (1807–08), a rector of an academic preparatory school (1808–16), and a professor of philosophy at the Universities of Heidelberg (1816–18) and Berlin (1818–31).
What did Hegel write?
Hegel’s major works included the Phenomenology of Spirit (1807; also called the Phenomenology of Mind); the Science of Logic, in two parts (1812 and 1816); Encyclopedia of the Philosophical Sciences (1817); the Philosophy of Right (1821); and posthumously published lectures on aesthetics, the philosophy of religion, and the history of philosophy, among other topics.
Why is Hegel significant?
Hegel was the son of a revenue officer. He had already learned the elements of Latin from his mother by the time he entered the Stuttgart grammar school, where he remained for his education until he was 18. As a schoolboy he made a collection of extracts, alphabetically arranged, comprising annotations on classical authors, passages from newspapers, and treatises on morals and mathematics from the standard works of the period.
Britannica Quiz
Philosophy 101
In 1788 Hegel went as a student to Tübingen with a view to taking orders, as his parents wished. Here he studied philosophy and classics for two years and graduated in 1790. Though he then took the theological course, he was impatient with the orthodoxy of his teachers; and the certificate given to him when he left in 1793 states that, whereas he had devoted himself vigorously to philosophy, his industry in theology was intermittent. He was also said to be poor in oral exposition, a deficiency that was to dog him throughout his life. Though his fellow students called him “the old man,” he liked cheerful company and a “sacrifice to Bacchus” and enjoyed the company of women as well. His chief friends during that period were a pantheistic poet, J.C.F. Hölderlin, his contemporary, and the nature philosopher Schelling, five years his junior. Together they read the Greek tragedians and celebrated the glories of the French Revolution.
On leaving college, Hegel did not enter the ministry; instead, wishing to have leisure for the study of philosophy and Greek literature, he became a private tutor. For the next three years he lived in Berne, with time on his hands and the run of a good library, where he read Edward Gibbon on the fall of the Roman Empire and De l’esprit des loix (1750; The Spirit of Laws), by Charles Louis, baron de Montesquieu, as well as the Greek and Roman classics. He also studied the critical philosopher Immanuel Kant and was stimulated by his essay on religion to write certain papers that became noteworthy only when, more than a century later, they were published as a part of Hegels theologische Jugendschriften (1907; Early Theological Writings). Kant had maintained that, whereas orthodoxy requires a faith in historical facts and in doctrines that reason alone cannot justify and imposes on the faithful a moral system of arbitrary commands alleged to be revealed, Jesus, on the contrary, had originally taught a rational morality, which was reconcilable with the teaching of Kant’s ethical works, and a religion that, unlike Judaism, was adapted to the reason of all people. Hegel accepted this teaching; but, being more of a historian than Kant was, he put it to the test of history by writing two essays. The first of these was a life of Jesus in which Hegel attempted to reinterpret the Gospel on Kantian lines. The second essay was an answer to the question of how Christianity had ever become the authoritarian religion that it was, if in fact the teaching of Jesus was not authoritarian but rationalistic.
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Feb 13, 1997 · Georg Wilhelm Friedrich Hegel. First published Thu Feb 13, 1997; substantive revision Thu Jan 9, 2020. Along with J.G. Fichte and, at least in his early work, F.W.J. von Schelling, Hegel (1770–1831) belongs to the period of German idealism in the decades following Kant. The most systematic of the post-Kantian idealists, Hegel attempted ...
‘Hegel's times and life’ charts the life of Hegel and looks at the significance of the time in which he was born for the formation of his philosophical thought. He was born in 1770, at the dawn of a profound revolutionary period in history.
Mar 15, 2018 · He knew Goethe and a number of the Romantics, and both Felix Mendelssohn and Ludwig Feuerbach went to his lectures. Hegel got married in 1811, which needs to be pointed out because Kant wasn’t married, Nietzsche wasn’t married, and Kierkegaard wasn’t married.
Feb 1, 2015 · Born in 1770 in Stuttgart, and coming to philosophical maturity in the first years of the nineteenth century, Hegel went on to become perhaps the major figure of ‘German idealism’—a movement that dominated German philosophy in the first third of that century.
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Feb 27, 2014 · This accessible and highly readable book is the first full-length biography of Hegel to be published since the largely outdated treatments of the nineteenth century. Althaus draws on new historical material and scholarly sources about the life and times of this most enigmatic and influential of modern philosophers.
