The German Classics of the Nineteenth and Twentieth Centuries, Volume 07. Коллектив авторов

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СКАЧАТЬ a "past," the insight into which alone reveals its significant meaning, Hegel has given metaphysical expression and impetus to the awakening modern historical sense. His idea of evolution also epitomizes the spirit of the nineteenth century with its search everywhere for geneses and transformations—in religion, philology, geology, biology. Closely connected with the predominance of the historical in Hegel's philosophy is its explicit critique of individualism and particularism. According to his doctrine, the individual as individual is meaningless. The particular—independent and unrelated—is an abstraction. The isolation of anything results in contradiction. It is only the whole that animates and gives meaning to the individual and the particular. This idea of subordinating the individual to universal ends, as embodied particularly in Hegel's theory of the State, has left its impress upon political, social, and economic theories of his century. Not less significant is the glorification of reason of which Hegel's complete philosophy is an expression. Reason never spoke with so much self-confidence and authority as it did in Hegel. To the clear vision of reason the universe presents no dark or mysterious corners, nay, the very negations and contradictions in it are marks of its inherent rationality. But Hegel's rationalism is not of the ordinary shallow kind. Reason he himself distinguishes from understanding. The latter is analytical, its function is to abstract, to define, to compile, to classify. Reason, on the other hand, is synthetic, constructive, inventive. Apart from Hegel's special use of the term, it is this synthetic and creative and imaginative quality pervading his whole philosophy which has deepened men's insight into history, religion, and art, and which has wielded its general influence on the philosophic and literary constellation of the nineteenth century.

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      GEORG WILHELM FRIEDRICH HEGEL

INTRODUCTION TO THE PHILOSOPHY OF HISTORY1 (1837)TRANSLATED BY J. SIBREE, M.A

      The subject of this course of lectures is the Philosophical History of the World. And by this must be understood, not a collection of general observations respecting it, suggested by the study of its records and proposed to be illustrated by its facts, but universal history itself. To gain a clear idea, at the outset, of the nature of our task, it seems necessary to begin with an examination of the other methods of treating history. The various methods may be ranged under three heads:

      I. Original History.

      II. Reflective History.

      III. Philosophical History.

      I. Of the first kind, the mention of one or two distinguished names will furnish a definite type. To this category belong Herodotus, Thucydides, and other historians of the same order, whose descriptions are for the most part limited to deeds, events, and states of society, which they had before their eyes and whose spirit they shared. They simply transferred what was passing in the world around them to the realm of re-presentative intellect; an external phenomenon was thus translated into an internal conception. In the same way the poet operates upon the material supplied him by his emotions, projecting it into an image for the conceptive faculty.

      These original historians did, it is true, find statements and narratives of other men ready to hand; one person cannot be an eye-and-ear witness of everything. But, merely as an ingredient, they make use only of such aids as the poet does of that heritage of an already-formed language to which he owes so much; historiographers bind together the fleeting elements of story, and treasure them up for immortality in the temple of Mnemosyne. Legends, ballad-stories, and traditions must be excluded from such original history; they are but dim and hazy forms of historical apprehension, and therefore belong to nations whose intelligence is but half awakened. Here, on the contrary, we have to do with people fully conscious of what they were and what they were about. The domain of reality—actually seen, or capable of being so-affords a very different basis in point of firmness from that fugitive and shadowy element in which were engendered those legends and poetic dreams whose historical prestige vanishes as soon as nations have attained a mature individuality.

      Such original historians, then, change the events, the deeds, and the states of society with which they are conversant, into an object for the conceptive faculty; the narratives they leave us cannot, therefore, be very comprehensive in their range. Herodotus, Thucydides, Guicciardini, may be taken as fair samples of the class in this respect. What is present and living in their environment is their proper material. The influences that have formed the writer are identical with those which have molded the events that constitute the matter of his story. The author's spirit and that of the actions he narrates are one and the same. He describes scenes in which he himself has been an actor, or at any rate an interested spectator. It is short periods of time, individual shapes of persons and occurrences, single, unreflected traits, of which he makes his picture. And his aim is nothing more than the presentation to posterity of an image of events as clear as that which he himself possessed in virtue of personal observation, or lifelike descriptions. Reflections are none of his business, for he lives in the spirit of his subject; he has not attained an elevation above it. If, as in Cæsar's case, he belongs to the exalted rank of generals or statesmen, it is the prosecution of his own aims that constitutes the history.

      Such speeches as we find in Thucydides, for example, of which we can positively assert that they are not bona fide reports, would seem to make against our statement that a historian of his class presents us no reflected picture, that persons and people appear in his works in propria persona … Granted that such orations as those of Pericles—that most profoundly accomplished, genuine, noble statesman—were elaborated by Thucydides, it must yet be maintained that they were not foreign to the character of the speaker. In the orations in question, these men proclaim the maxims adopted by their countrymen and formative of their own character; they record their views of their political relations and of their moral and spiritual nature, and publish the principles of their designs and conduct. What the historian puts into their mouths is no supposititious system of ideas, but an uncorrupted transcript of their intellectual and moral habitudes.

      Of these historians whom we must make thoroughly our own, with whom we must linger long if we would live with their respective nations and enter deeply into their spirit—of these historians to whose pages we may turn, not for the purposes of erudition merely, but with a view to deep and genuine enjoyment, there are fewer than might be imagined. Herodotus, the Father, namely the Founder, of History, and Thucydides have been already mentioned. Xenophon's Retreat of the Ten Thousand is a work equally original. Cæsar's Commentaries are the simple masterpiece of a mighty spirit; among the ancients these annalists were necessarily great captains and statesmen. In the Middle Ages, if we except the bishops, who were placed in the very centre of the political world, the monks monopolize this category as naïve chroniclers who were as decidedly isolated from active life as those elder annalists had been connected with it. In modern times the relations are entirely altered. Our culture is essentially comprehensive, and immediately changes all events into historical representations. Belonging to the class in question, we have vivid, simple, clear narrations—especially of military transactions—which might fairly take their place with those of Cæsar. In richness of matter and fulness of detail as regards strategic appliances and attendant circumstances, they are even more instructive. The French "Memoirs" also fall under this category. In many cases these are written by men of mark, though relating to affairs of little note; they not unfrequently contain such a large amount of anecdotal matter that the ground they occupy is narrow and trivial. Yet they are often veritable masterpieces in history, as are those of Cardinal Retz, which, in fact, trench on a larger historical field. In Germany such masters are rare, Frederick the Great in his Histoire de mon temps being an illustrious exception. Writers of this order must occupy an elevated position, for only from such a position is it possible to take an extensive view of affairs—to see everything. This is out of the question for him who from below merely gets a glimpse of the great world through a miserable cranny.

      II. The second kind of history we may call the Reflective. It is history whose mode of representation is not really confined by the limits of the time to which it relates, but whose spirit transcends the present. In this second СКАЧАТЬ