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the designation given to the idealist philosophical schools that grew out of the teachings of G. Hegel and developed his ideas.

Hegelianism arose in Germany in the 1830’s and 1840’s. In the course of debates on questions of religion, several tendencies appeared within the Hegelian school. The so-called right Hegelians, represented by K. Göschel, H. Hinrichs, and G. Gabler, interpreted Hegel in the spirit of religious orthodoxy and viewed his philosophical system as a rational form of theology. The opposing left Hegelians, or young Hegelians, including A. Ruge, B. Bauer, and L. Feuerbach, emphasized the decisive role of the personal, subjective factor in history, which they contrasted with the Hegelian world spirit. The “orthodox” Hegelians, such as K. Michelet and K. Rosenkranz, occupied the middle position, striving to preserve Hegel’s teachings in their “purity.”

K. Marx and F. Engels offered a critique of the young Hegelians in The Holy Family (1844) and The German Ideology (1845-46). H. Heine in Germany and A. I. Herzen and V. G. Belinskii in Russia attempted to go beyond young Hegelianism. The subsequent development of Hegelianism exceeded the bounds of the Hegelian school as such. A renewed interest in Hegel in bourgeois philosophy in the second half of the 19th and beginning of the 20th century caused the appearance in many countries of various so-called neo-Hegelian tendencies.


References in periodicals archive ?
In Writing the Disaster, Maurice Blanchot asks what it is that makes the Hegelian system move with a "limp" (47).
His reading of the interface between Hegel's dialectic and the poststructuralist perspective allows Eisenstein to locate an ethical potential in the Hegelian subject for bearing witness to the past:
The Hegelian image of an African people as being indistinguishable from nature is most insulting.
Perhaps the most controversial and interesting of Neuhouser's claims is his attempt at reconciliation of Hegelian and liberal theory.
At the same time, his interpretation, even as it seeks to approach Hegel on his own terms, seems to back away from the full force of the larger Hegelian system.
One cannot comprehend Burke without understanding the impact of the French Revolution, and to claim insight into Hegelian political theory without understanding his larger philosophical system leads only to distortion.
At one point the book has Morris describing the Hegelian theory of thesis, antithesis and synthesis, which, he adds helpfully, "is how Marx and I agree history moves forward.
Consciousness itself has now come fully upon itself - and with it, as Hegelian as the formulation is, has come no synthesis.
But Christensen's has a more genuinely philosophical understanding, giving a convincing exposition of the Kantian and Hegelian background to Francois-Joseph Fetis's treatment of tonality.
He dropped the Hegelian elements and the emphasis on consciousness in favor of a theory which saw religious belief rooted in two poles, "a contingent self confronted with an all-encompassing nature" (162), a relationship which provokes in human beings both the fear of death and the drive-to-happiness.
up & coming ``From Cottonfield Hollers to Urban Rock (with a Dash of Hegelian Dialectic Thrown in for Good Measure),'' with William E.
As an Idea, in the Hegelian sense, Qutb's Islam is a self-conscious and willing religion" (p.