Hegelianism

The Right Hegelians or, as they were also called, the Old Hegelians (Gabler, Ginrichs , Goshel, Daub ^[2] , and Keyserling ) occupied conservative positions. They read Hegel through the prism of Lutheran orthodoxy and saw absolute idealism in his teaching first of all. God (the Absolute Spirit ) reveals itself in the history of providence and consistency in history , and the state order (German, first of all) is a true expression of supreme justice. The success and spread of Hegelianism in Germany Popper explains the support of the Prussian state , whose officials controlled German universities. Subsequently, the Hegelian ideas of history as a struggle of nations (the competition of national spirits ) and the perception of war as a dialectical moment of history will be perceived by German national socialism ^[3] .

Right-wing Hegelians were opposed by the Left, or, as they were called, the Young Hegelians.

Left Hegelians took Hegel’s dialectical method as a basis. They thought of God pantheistically and often shied away to frank materialism ( Karl Marx , Ludwig Feuerbach ), since only in nature God finds concreteness, and in man - self-consciousness . Hence, the antithesis was applied to the state and religion, which were perceived as historical forms of the self-development of the human spirit. The left Hegelians were decisive radicals in politics and free-thinkers in religion ( Bruno Bauer , David Strauss ), who, although they did not deny the person of Jesus Christ, but rejected all miracles as contrary to the laws of nature. For the literary and theoretical design of the left Hegelians a significant role was played by the Gallesky yearbook on German science and art , published by A. Ruge and T. Echtermeyer in 1838–1841, and the German science and art yearbook edited by A. Ruge ( 1841-1843). At the end of 1841 an atheistic club “Free” was founded by Berlin Young Hegelians, which included, in particular, Buhl, Meyen, Faucher, from 1842 - brothers Bruno and Edgar Bauer.

The Stankevich circle became a breeding ground for Hegelianism in Russia, but the interest in Hegel’s teaching was superficial to the Westernist fashion of “European philosophy” (above all Schelling , but also Kant and Fichte ). The first in 1837 introduced the circle of Stankevich to the teachings of Hegel Bakunin , who took it as a rationale for the practice of rebellion (the antithesis of world development). “The joy of destruction is creative joy,” he wrote in 1842 in a German Levo-Hegelian journal ^[4] . In Bakunin, Hegelianism is perceived entirely as a teaching on historical being, on the dialectic of absolute spirit in its historical self-manifestation.

Belinsky became a zealous Hegelian at first, although he did not know German, and the works of Hegel were not translated into Russian at that time. Belinsky popularized Hegel’s thesis that “everything real is rational” ^[5] . The name of Hegel was transmitted as “Yegor Fedorovich” and the clownish worship of his “philosophical cap” was carried out ^[6] . Stankevich himself did not become a Hegelian. However, the interest in Hegelianism in Russia soon faded due to the rejection of the dictate of the universal ( German: Allgemeinheit ), which diminished the personality factor in history .

Hegelianism found its second breath in Russia at the beginning of the 20th century. We find the independent development of Hegelian principles in the philosophical writings of B. N. Chicherin ^[7] . The famous Russian Hegelian was I. Ilyin , who wrote "Hegel's Philosophy as a Teaching on the Concreteness of God and Man" (1918). Within the framework of the Soviet Marxism, the Hegelian trend was developed by Deborin ^[8] and Ilyenkov .

The first time Hegel's writings were familiar to the public in retellings. The first article about his philosophy was published by Redkin in the journal Moskvityanin for 1841 ("Review of Hegelian Logic"). The first of Hegel's writings was the work on aesthetics “ Course of Aesthetics and the Science of Fine ” (Modestov, 1860) ^[9] . Radlov ( 1913 ) translated the phenomenology of spirit for the first time into Russian, and Debolsky ( 1916 ) translated the Science of Logic .

Neo - Hegelianism - the direction of philosophy, which partly revived the spirit of Hegelian philosophy in the late XIX and early XX centuries. In Germany, Hegel's philosophy was reflected in the systems of E. Hartmann, Cohen, Natorp, and Rickert. In England, Smirling drew attention to Hegel ("The secret of Hegel", 1865). Under the influence of Hegel wrote F. Green, Ed. Caird, F. Bredsey, B. Bozanket. Hegel's philosophy found admirers in America as well, in the person of V. Harris and partly I. Reis. In Italy, Hegel's philosophy found followers through the writings of Fiorentino, Mariano, Gentile and Croce (Cié che e vivo e ci che che è morto della filosofia di Hegel, Bari, 1907). In Russia, the main representatives of Hegel were Redkin and Chicherin. On the "Principles of Whole Knowledge" Vl. Solov'ev also reveals the influence of Hegel.

• Malinin V.Α., Shinkaruk V.I. Left Hegelianism. K., 1983;
• Hegelian School // Encyclopedic Dictionary of Brockhaus and Efron : 86 t. (82 t. And 4 extra.). - SPb. , 1890-1907.

• Hegelianism: general characteristics
• Hegelianism ( New Philosophical Encyclopedia )
• The “Levohegelian” interpretation of Hegel’s philosophy in Russian philosophy of the 19th century
• "Left" Hegelianism A. Kogeva
• V.P. Lega. Modern Western philosophy. Absolute idealism
• Neohegelianism ( New Philosophical Encyclopedia )