Hegelianism


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The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.

Hegelianism

 

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.

M. F. OVSIANNIKOV

The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
Lefebvre's inclination to make claims without any basis in Hegel's work stemmed in part from his equivocation in his use of the terms 'Hegel' and 'Hegelianism' (2000, page 29; 1991, page 21).
Vaughan's aire is to fill this oeuvre by situating Haldane's Canadian decisions in the context of his Hegelianism. McGill philosopher Jonathan Robinson undertook this inquiry in 1970 for the University of Toronto Law Journal.
So Lindberg's critique of Whitman's Hegelianism culminates in a deconstruction of the poem which she understands his later prose to explicate:
In similar fashion, Bataille also creates a radical break with the history of Western Philosophy, and in particular with the Hegelianism taught by Alexandre Kojeve: a dialectical model of philosophical inquiry that was to preside over French philosophy until the rise of structuralism in the 1960s.
The Philosophical Society created a peculiarly American variant of Hegelianism.
Much like their Evangelical predecessors they face the problem of what Sontag (1970: 185) called "applied Hegelianism" or seeking oneself in the Other.
In Strauss's later work, Hegelianism without Spirit reaches its logical conclusion.
MEAD, "A New Criticism of Hegelianism: Is it Valid?", American Journal of Theology, 5, 1901, p.
Let us imagine a man educated exclusively in Aristotelianism, or Hegelianism, or phenomenology, or Thomism.
Lewin reasserts in his critique of Fukuyama's Hegelianism, for example, that the work is a "discussion of whether history is predetermined" (31), but then carries on a counterfactual analysis which he notes has made a breakthrough in the study of economic history "under the name 'new economic history'" the central assumption of which "is precisely that history is not predetermined" (31).
The term Ohio Hegelians was coined by Loyd Easton in 1962 (in an article for the History of Ideas entitled "Hegelianism in Nineteenth-Century Ohio"[23.3: 355-378]) and then elaborated on in his well-researched study, Hegel's First American Followers: The Ohio Hegelians: John B.
Moving forward to the late twentieth century, Guerlac examines how Bergson provided a route out of both the Hegelianism that had dominated French thought since the 1930s (hence Bergson's significance for Deleuze, who, substituting Hegel's dialectic of identity and difference with pure difference, sought to break this hold) and the linguistic "prison house" of poststructuralism (for Bergson, language is a barrier to direct experience; thus his philosophy circumvents the premise of mediation).