Reflections on Philosophy of History About Hegel's Philosophy of History, for various reasons, I only read China's introduction and text. Hegel (177-1831) was a German classical philosopher. His thought of historical philosophy has already had a preliminary bud in Phenomenology of Spirit, but it has formed a clear system in Philosophy of History. Collingwood believes that Philosophy of History is a profoundly original and revolutionary work, in which history has fully matured on the stage of philosophical thought for the first time. In the research method of history, Hegel advocates a critical attitude. He believes that the function of historical philosophy is to explore rational behavior from concrete historical experience. Hegel divides the methods of observing history into three types in the introduction: First, the original history. This is the history written by Herodotus and Thucydides. In his view, this kind of history only changes the actions, events and situations that historians are familiar with into a conceptual work, and only leaves vivid descriptions to future generations. Second, the history of reflection. This kind of history can transcend the limitations of the present era, and it is the author's spirit to engage in this kind of sorting work, a kind of historical reconstruction, and the only connection between universal internal things and events. When people read it, there will be a kind of "present" interest in his mind, which will give people a moral lesson and become a transition to the world history of philosophy. Third, the history of philosophy. Because the only thought of philosophy observing history is rationality, the philosophy of history is only an investigation of the thought of history. Philosophy only cares about the brilliance of ideas in the mirror of world history. Therefore, world history is a rational process. In Hegel's view, all personal enthusiasm, personality, interest and talent are just tools and means for absolute spirit to realize its own value. Great people are no exception. They are great only because they embody the will of absolute spirit and become the agents of absolute spirit. Even the country is just a self-realization form of absolute spirit. Freedom has gained objectivity in the country, which is manifested in law. In a word, everything in history is the externalization of absolute spirit in its self-realization process. World history is the continuous realization of absolute spirit towards its ultimate goal. The function of historical philosophy is to trace the rational track in a special experience. World history shows the development process of spiritual freedom consciousness and the realization of that freedom. The so-called critical history is not real history, but a historical history. In Hegel's view, history is the development of spirit in time, rationality dominates the world, and rationality is the master of the world. God is the concrete form of this rationality and this goodness, and world history is just the implementation of God's plan. Reason is the means people use to understand God's divine plan. Moreover, history is a development process from freedom to freedom. World history is nothing more than the progress of freedom consciousness, which we must recognize in its inevitability. He emphasized that great changes in history cannot be regarded as accidental opportunities, but inevitable. The principle of development is an inherent and inevitable process. Hegel regards history as a process from low level to high level, and he disagrees with the view that the replacement in human history is likened to the recycling theory that the immortal bird regenerates from the embers. Hegel regards absolute spirit as the foundation of history. All fields of Hegel's philosophy are permeated with a strong sense of history. It can even be said that all Hegel's philosophies are essentially historical philosophies. In Hegel's view, the real history is the history of ideological development, and only the development process of absolute spirit is the real history. In this way, vivid history is abstracted and logicalized, which becomes the dialectical development of concepts and categories. Although Hegel does not deny the value of the existence of empirical history, empirical history is only the verification of spiritual history. Collingwood believes that the philosophy of history is not a reflection of history for Hegel, but a higher power, that is to say, history is not only affirmed as facts, but also understood by understanding why those facts happened like that.
according to Hegel's view, family, society, country and nation are externalization of absolute spirit at a certain stage. World history is a national history, which is an objective process that is regular and independent of human will. The history of every country and nation is an absolute spiritual self-knowledge and self-realization. The development of historical power represents the progress of freedom consciousness, and the dialectical process of history lies in the country's history. Each country shows its own collective consciousness of a national spirit and world spirit, and each national spirit represents a certain historical period in the development of world spirit, while the interaction between national spirits represents dialectics in history. Not only the country and the nation are the embodiment of absolute spirit, but also individual figures. He divided individuals into reproduction individuals and world history individuals, and advocated the heroic historical view. The role of historical figures is to appear as agents of the world spirit at the decisive moment of history, and these figures will raise the country to a new level of development and perfection. The value of these characters lies in their creative response to the development of the concept of freedom. Hegel believes that historical motivation comes from human enthusiasm and human will. Without enthusiasm, all the important things and undertakings in the world will not succeed, and the so-called enthusiasm is the human activity produced by people's self-interest attempt. Hegel saw the role of evil, and when history moved in a rational direction, hunger became the lever of history. Reason is using enthusiasm as a tool to achieve the purpose of his tool. The dialectical thought of development and movement runs through Hegel's view of history. The most precious thing in Hegel's historical philosophy is his dialectical thought. As Engels said, Hegel's great achievement lies in his first "describing the whole natural, historical and spiritual world as a process, that is, describing it as being in constant movement, change, transformation and development, and trying to explain the internal relationship between this movement and development". It is relying on this dialectical thought that he overcame the contradiction caused by Kant's use of "rationality" and "intellectuality". What he applied was the method of unifying history and logic. He regarded things as a whole with many links, and each link was interrelated with other characteristics that constituted the characteristics of a nation and an era. Although Hegel liberated the view of history from metaphysics and made it dialectical, Hegel's view of history is idealistic in nature and an integral part of his objective idealism. Many people criticize Hegel's idealistic philosophy of history. For example, Collingwood believes that Hegel's rigid historical development model is nothing more than "providing a pseudo-philosophical excuse for a rigid and wise conservative policy." Hegel divided the world history into four stages according to the development degree of freedom consciousness: the "historical youth" represented by the Eastern world, the "youth" represented by Greece, the "prime age" represented by Rome and the "old age" represented by Germans. In adolescence, the "spirit" is lost in the "nature", and there is only one person's freedom, that is, the individual is regarded as insignificant and revolves around a center-the monarch. In youth, the spirit has progressed to its sense of freedom, and some people are free. In the prime of life, spiritual freedom is universal, and individuals "have been mixed in people's abstract ideas". In the old age, it is a spiritual old age, a perfect strength and maturity, and the spirit returns to unity. It is an "empire of realistic spirit", and the freedom of the spirit has been improved to pure universality, and the self-awareness and self-feeling of the spiritual essence have been improved. Everyone is absolutely free. In this continuous development, the whole world shows the process of spiritual self-knowledge, from freedom to freedom, and then to absolute freedom. The above is a summary of the introduction of Philosophy of History, which is difficult for me to understand because of its strong theoretical nature. I have read two books on western historical theory before I come to this understanding. In his Philosophy of History, Hegel explained China's spiritual and cultural development, such as Confucian classics, rites and music, legal punishment, moral concepts, cultural inheritance, the supremacy of the emperor and scientific development. In these expositions, Hegel has many incisive opinions, which are in line with the facts and can also admit that China has a long history. But many of them are only based on some stories and his assumptions. I have always believed that the history of China written by a foreigner who has not experienced a strong China traditional culture must be neither fish nor fowl. In fact, after reading part of Philosophy of History, this feeling is even stronger. In this book, Hegel's understanding of China is really not profound, and even some understandings are simply
wrong (or it can be seen that in such a work with the history of spiritual development as its content, historical facts can be ignored? ）。 I really don't know under what circumstances he came to the understanding that "there are hundreds of millions of people living on bamboo rafts on the Yellow River and the Yangtze River". Of course, it may be the translator's mistake in translation, after all, what I read is not the original; But it may also be Hegel's own exaggeration, which proves that "the China headquarters is overpopulated", but in historical works, such exaggeration is obviously inappropriate. In the narrative of the imperial examination system, what he quoted was actually regarded as a third-rate novel of a gifted scholar and a beautiful woman, Yujiao Pear, in China. I have also read Yujiao Pear briefly, but I feel that its theme, content and style are not outstanding. The reason why the book had an impact in Europe at that time was because there was a French translation. At that time, the high-class works that could show China's broad culture, which did not spread to Europe, were completely ignored. On the issue of religion, Hegel also had a great misunderstanding because he didn't understand China's culture. He even put forward that "the son of heaven is the head of a country and the leader of religion". Although to some extent, the emperor is a symbol and idol of a certain spirit to China people, I don't think the emperor is the head of the integration of politics and religion. In terms of language and writing, Hegel's ideas can be called mistakes in particular. Without knowing China's language and writing at all, he simply compared it with western languages and writing, and thought that China's language and writing were unreasonable. In other sciences, although it is correctly pointed out that China's science, especially natural science, has no long-term development and limitations. However, he still made many mistakes here, such as the compass, movable type printing, and the "invention right" of gunpowder. What's more, when he mentioned astronomy, I was even more surprised. Didn't he know that China had a calendar in the Xia Dynasty? Doesn't he know taichu calendar? Doesn't he know "Shoushi Calendar"? This great calendar is as accurate as the current Gregorian calendar, but it came out 3 years earlier. If he knew, why did he ignore this calendar? If he doesn't know, why is it so hasty to think that there are no great astronomers in China? Can't Guo Shoujing be called a great astronomer? Is this the attitude that a scholar should have? Such a question makes me puzzled. At the end of this article, Hegel finally came to the conclusion that the distinctive feature of China people's nationality is that everything that belongs to "spirit"-in practice and theory, ethics, emotions, inner "religion", "science" and real "art" are far away from them. Is it because of such content that such a conclusion is reached, or is it used for such a conclusion? Does he just want to prove China's ignorance and backwardness in ancient times? So I went back to the catalogue and saw that Hegel gave great evaluation and praise to his motherland and his nation-Germanic spirit, which is the spirit of the modern world? The Germanic nation is destined to be the bearer of Christian principles? Perhaps, I can't mix too much personal feelings in the process of studying history, but in the face of this book, especially China, I can't help adding personal feelings. I will not read this book when my spirit has not reached my old age and is not fully mature. Written, only the English of history and language is left
Pulsatilla, giving up his own way and learning other birds, can only learn a gray hair in the end and still accomplish nothing; In China's past, giving up going its own way and learning from Japan and the Soviet Union ended in failure. People in the late Qing Dynasty were ignorant and feudal, and the traditional flag was still flying high. The import of opium, the division of the country and the loss of state power. Finally, a group of thoughtful people stood up and thought that China was saved, but they forgot their own way. Later, a group of people with more progressive ideas stood up and advocated political reform and constitutional monarchy. They blindly studied Japan and thought it would have the same effect as the Meiji Restoration. However, they forgot their own way, and the final outcome was still that the political reform failed and something happened. Later, countless people stood up, but they all forgot their own way. The real advanced person stood up and wrote the composition. When there were only textbooks left,
When I faced the books, I enjoyed the fun of reading which pages the wind blew. It was really fun.
Shakespeare once figuratively said: "Without books in life, it's like the earth has lost
sunshine; There are no books in wisdom, just like a bird has lost its wings. " In Shakespeare's
eyes, reading has become such a process, which makes the earth get sunshine and makes the birds have wings.
When I face a book, I feel that I am not just facing a book, but
the rolling Yangtze River, the vast sea and the magnificent building. Occasionally, I turn over a page, and the charming words
take me into the boundless ocean of knowledge, which is endless.
Take books as friends, stay away from debauchery, reflect a person's beautiful quality in indifference, and see through a person's beautiful pursuit in tranquility; Taking books as friends makes people have profound connotations < P > invisibly, and makes people behave solemnly in the tangible. This is really a few days' reading, and it's easy to regard yourself as a
saint; Read more books for a few days before you know your shallowness.
When I face the book, my heart will calm down, and I will experience the elegant language and rich knowledge in the book, although I know: "I am afraid I can't read all the drops in the sea
with limited time." But I am not discouraged, and I will work hard towards my goal. As the saying goes,
well said: books are plentiful. Yes, when I face books, I feel how small I am. Only by experiencing the articles written by literati and poets can I know how superficial my composition is < P >!
books are the eternal fruit of human beings, the torch that never goes out in people's hearts, and the book is a portrayal of human's
***.
when you turn to a good book, you will learn that celebrities also have joys and sorrows, and feel Cao Cao's strong
heart, Du Fu's lack of talent, Li Bai's bohemian and Tao Yuanming's
paradise, and the joy of reading also arises spontaneously.
When I face the book, I will be moved by the heroic spirit in the book and be teased by the literati