Hegelianism


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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

References in periodicals archive ?
19) Saywell, Vaughan complains, dismisses the theory that Haldane's Hegelianism was an explanatory force in his JCPC decision making.
As the contrast between Handley's and Haddox's positions makes clear, there is no pure consensus on what name should be given to the problematic dimensions of Whitman's Hegelianism, but it is clear that it involves, among other things, unreflecting conservatism, indifference to diversity, and a misunderstanding of what is powerful about history--all charges that threaten a more robustly democratic picture of Whitman that has its support in much of his work.
From Restricted to General Economy: A Hegelianism without Reserve.
American Hegelianism, with its emphasis on positive action, galvanized Pulitzer and provided him with a philosophical rationale for leaving the confines of Jewish life and plunging into the mainstream.
Let us imagine a man educated exclusively in Aristotelianism, or Hegelianism, or phenomenology, or Thomism.
Nicol objects that because she believed that twentieth-century movements provided reductive accounts of the self and other, she was guilty of "flattening the history of ideas into one great line of equivalence: Romanticism = existentialism = Hegelianism = formalisms = Derrida = structuralism = poststructuralism, modernism, postmodernism, and so on" (160).
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).
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).
It is also only through this admittedly narrow sort of internal argument that I can begin to distinguish between Rorty's superficial neo-Hegelianism and what seems to be a more robust and genuinely philosophical Hegelianism, a distinction that is necessary to make clear Hegel's case that philosophy should occupy an important public role.
But he sees his later work in particular (most notably the play that dramatizes the corruption of Haiti's Roi Christophe) as tempted if not compromised by leanings towards a Kojevian or absolutist Hegelianism.
And the best way to criticize Hegelianism was to compare it to Buddhism.
De Madariaga would disabuse us of conventional historiographies that explain away Ivan's sixteenth century with German romantic philosophy, or Hegelianism, or economic determinism, or populism, or Marxism, or Leninism, or the ever-popular class war.