Hegel's Approach to Science

The transition from eighteenth- to nineteenth-century philosophical emplacement is also the compass point of the birth of German's idealism. In this regard, Marcuse (Marcuse, 1969, p. 3) refers to Hegel, Kant, Fichte, and Schelling as German idealists, and he sets forth the cultural context in which Hegel's theory system emerged by noting the profound impact of the French rotary motion and its residue on the continent on the formulation of German idealism as a philosophical type. As Marcuse explains, that idealism as a general mode of philosophy was a reaction to the feudalism and absolutism of politics and religion of the period that had just preceded the Revolution. No less significantly, the idealism was based on the emergence of human rational capacity rather than or so extraordinary authority outside human capacity (i.e., king, Church, God) to excise and effect what today might be c tout ensembleed the quality of life. In other words, the human-centeredness of Hegel's approach--qualified by much attention to appropriate manner and attitude--becomes decisive. As Marcuse puts it, Man's position in the instauration, the mode of his labor and enjoyment, was no retentiveer to depend on some external authority, further on his consume free rational activity. Man had passed the long period of immaturity during which he had been victimized by overpower natural and social f

Encasing reason, as Hegel makes plain in Phenomenology of Spirit, is what might be termed reason increase to a high art, which is science. Hegel seeks to show in Phenomenology of Spirit that it is in spite of appearance man's capacity to r from each one the ultimate air of reason as a mode of philosophical speculation; when reason has been thence expressed, it will have reached meaning because it will have achieved expression by means of Science. Incidentally, the German convention of capitalizing nouns becomes an important advocator of Hegelian metaphysical terminology in translation, for this convention is a convenient way of noting linchpins of argument.

orces, and had become the autonomous subject of his own development.

From now on, the struggle with nature and with social organization was to be guided by his own progress in knowledge. The world was to be an order of reason . . . The core of Hegel's philosophy is a structure the concepts of which--freedom, subject, mind, notion--are derived from the idea of reason (p. 3).

Hegel's approach is to explain his metaphysical system with reference to key (capitalized) damage. As he progresses by dint of the book, from the most elementary terminology through the increasingly complex, ultimately to the footing of overriding importance, the effect is one of metaphysical accretion, whereby each succeeding section can be (and must be) unsounded in relation to those sections that have gone before. The myriad terms compound and intersect with one another--Understanding, Force, Consciousness, Notion, Spirit, etc.--and are explained and developed so as to further explain, criticize, develop, complicate, and, finally, simplify or reduce the method of speculative philosophy to its primary constituents of attitude and method. The effect of all this is at times bewildering because terms are explained in terms of each other and in terms of themselves. For example, what may bewilder as simple negation may turn out to be both negation and point of depart
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