The Historical School: From Friedrich List to the Social Market Economy. Zemfira Nazarova

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СКАЧАТЬ as a pastor; 1788—1793 he studied at the Theological University of Tübingen and earned a Ph. D. in theology. Together with fellow student Schelling and mutual friend Hölderlin, who soon became a famous German Romantic poet, Hegel read the works of Plato and Kant; disillusioned with his career as a pastor, he concentrated on philosophy. From 1793 to 1800, Hegel labored as a home teacher and educator. After the death of his father, he receives his share of the inheritance, which gives him the opportunity to engage in philosophical activities. In early 1801 he comes to Jena, where after defending two dissertations, he receives the right to teach at the local university as a private associate professor of philosophy. In 1802—1803, together with Schelling, he published the «Critical Philosophical Journal», in which he printed a number of his works. After leaving Jena, Hegel moved first to Bamberg and then to Nuremberg, where he worked as director of the gymnasium (1808—1816); it was during this period that he wrote The Science of Logic. From 1816—1818 he held a professorship at the University of Heidelberg, and from 1818 until his death at the University of Berlin, where he was rector of the university for several years. It was in these years, in the Berlin period, that Hegel’s works were especially widely recognized and his authority grew considerably.

      According to the famous German historian, social democrat Franz Mehring, Hegel «saw in the history of mankind a process of constant movement, change and transformation, rising from the lowest to the highest forms, and a powerful strain of mind tried to trace in the most diverse departments of historical science, the internal connection, the constant development of this process among all the seeming deviations and accidents.19 His philosophy belonged to the dominant position in German intellectual life. The ideal of the rule of law constructed by Hegel in his «Philosophy of Right» (1822) was just as much a reflection of the Prussian state of 1821 as Fichte’s «Closed Commercial State» was a reflection of the Prussian state of 1801, but Hegel goes further in his «Philosophy of Right» he demands a public trial and jury trials. It is on this work we would like to stop the reader’s attention to understand the philosophy of economic thought and the development of economic doctrines of Germany.

      It should be noted that in the second half of the 18th century in the Enlightenment era begins to form a «union» of philosophy and political economy: Hume, Rousseau, Kenet, Thurgot, Smith and others were both philosophers and economists. For the «Encyclopedia» Diderot and D.Alambera wrote their articles on philosophy and political economy Rousseau, Kenet and Thurgot. In 1759 came out «Theory of Moral Sentiments», and in 1776 «Study on the nature and causes of the wealth of nations» A.Smith. They came by their theoretical judgments through natural law philosophy to free trade and the «invisible hand». However, Hegel, also drawing from the laws of natural law, comes to the realization that «man must find his reason» – Spirit – in law.

      Hegel notes that «there are two kinds of laws: natural and legal. Natural laws are absolute and have the force of what they are: they do not allow any limitation, although it is possible in some cases to sin against them. To know what the law of nature is, we must know it, for these laws are true; only our conceptions of them may be false. The measure of these laws is outside of us, and our knowledge of them adds nothing to them… when considering legal laws, a spirit of reflection rises, and already the mere difference of the laws makes us pay attention to the fact that they are not absolute…In legal laws, a precept is valid not because it exists, but each person demands that it conform to his own criterion. Here, therefore, there is a possible conflict between what is and what ought to be, between law in and for itself existing, remaining unchanged, and the arbitrary definition of what is right. We find such a division and such a struggle only on the ground of the spirit, and since this advantage of the spirit seems to lead to discord and disaster, one often hears the invitation to return from the arbitrariness of life to the study and contemplation of nature and to make the latter its model. But it is precisely these opposites between the right in and for itself and that to which arbitrariness gives the power of right, that cause the need to know thoroughly what should be recognized as right»20.

      Hegel was one of the few scholars of the time who understood the real meaning of the subject of political economy. In his Philosophy of Right, he notes that political economy is a science that «must depict the relation and movement of masses of products in their qualitative and quantitative definiteness and entanglement. It is one of those sciences that have emerged in modern times, because they have the latter as their soil. Its development is an interesting example of how thought in the infinite variety of private facts, which it has in front of it, finds the simple principles of the subject, the reasoning operating in it and controlling it… There are certain universal needs, such as the need for food, drink, clothing, etc., and the way in which these needs are satisfied depends entirely on the circumstances. The soil is more or less fertile here or there; the years differ from one another in their yield; one man is industrious, another lazy. But this teeming arbitrariness gives rise to universal determinations, and the facts, which seem scattered and devoid of any thought, are governed by a necessity which itself appears. Finding this necessity here is the task of political economy, a science that does honor to thought, because it, having before it a mass of accidents, finds their laws»21.

      In those years German universities, as noted in the first paragraph, were dominated by cameralistics, which studied the social sciences with a focus on the theory and practice of state administration and German economic thought, maintained a stubborn adherence to the collection of factual data and was alien to broad theoretical generalizations. But Hegel went further and saw political economy as a science that does honor to thought, which allows you to penetrate into the inner connection of things. Hegel came to the understanding that the real subject of political economy are not dependent on the will and consciousness, contradicting externally observed phenomena, deep economic processes through which the realization of necessity. Hegel notes, – «It is interesting to see how all dependencies have an opposite effect here, how special spheres are grouped, affect other spheres and experience from them to help or hinder. This mutual connection, in the existence of which at first is not believed, because it seems as if everything here is left to the arbitrariness of a single individual, is remarkable mainly because – and similar in this with the planetary system – that it always shows the eye only wrong movements, and yet it is possible to know its laws.22

      On the political map of Germany at the time of Hegel there were fragmented states, for the centralization of which there were no economic and legal conditions, and that is why he perceived the Greek polis as a democratic alternative to the development of fragmented Germany.

      In characterizing the understanding of the essence of the state, Hegel notes: – «The state is the reality of the moral idea, – the moral spirit as a manifest, self-clear substantive will, which thinks and knows itself and performs what it knows and insofar as it knows it. In morals it has its immediate existence, and in the self-consciousness of the individual man, just as the self-consciousness of the individual man through the mindset has in it, as in its essence, purpose and product of its activity, its substantive freedom»23.

      History, according to Hegel, is a «judgment of the world,» and since human history is understood by him as «the self-disclosure of Spirit in time,» world history is interpreted as having its own «reasonable plan,» as the realization of the plan possessed by the World Mind. Therefore, everything that seems evil to us (crimes, wars, revolutions, etc.) in fact turns out to be only a transient, though necessary at some stage of development. Here we should recall Hegel’s famous thesis formulated in his Philosophy of Right: «All that is real is reasonable, all that is reasonable is real».

      The СКАЧАТЬ