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The Hegel Dictionary
Also available from Continuum

The Derrida Dictionary, Simon Morgan Wortham

The Sartre Dictionary, Gary Cox

Forthcoming
The Deleuze and Guattari Dictionary, Greg Lambert, Gary Genosko,
Janell Watson and Eugene B. Young
The Gadamer Dictionary, Chris Lawn and Niall Keane
The Heidegger Dictionary, Daniel O. Dahlstrom
The Husserl Dictionary, Dermot Moran and Joseph Cohen
The Kant Dictionary, Lucas Thorpe
The Marx Dictionary, Ian Fraser and Laurence Wilde
The Nietzsche Dictionary, Greg Moore
The Wittgenstein Dictionary, David Levy
The Hegel Dictionary
Glenn Alexander Magee
Continuum International Publishing Group
The Tower Building, 11 York Road, London SE1 7NX
80 Maiden Lane, Suite 704, New York NY 10038

www.continuumbooks.com

© Glenn Alexander Magee 2010

All rights reserved. No part of this publication may be reproduced or transmitted

in any form or by any means, electronic or mechanical, including photocopying,
recording, or any information storage or retrieval system, without prior permission
in writing from the publishers.

British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library.

ISBN: HB: 978-1-84706-590-2

PB: 978-1-84706-591-9

Library of Congress Cataloging-in-Publication Data

Magee, Glenn Alexander, 1966–
The Hegel dictionary / Glenn Magee.
p. cm.
Includes bibliographical references and index.
ISBN-13: 978-1-84706-590-2
ISBN-10: 1-84706-590-2
ISBN-13: 978-1-84706-591-9 (pbk.)
ISBN-10: 1-84706-591-0 (pbk.)
1. Hegel, Georg Wilhelm Friedrich, 1770–1831--Dictionaries. I. Title.
B2901.M34 2010
193--dc22
2010010416

Typeset by Kenneth Burnley with Caroline Waldron, Wirral, Cheshire

Printed and bound in India by Replika Press Pvt Ltd
Contents

Acknowledgements vii

Abbreviations and Conventions viii

Introduction 1

The Hegel Dictionary 19

Chronology 263

Suggestions for Further Reading 265

Endnotes 269
To my mother
Acknowledgements

Learning Hegel is not unlike a process of initiation. One has to be taken by

the hand and guided by those who have already made the journey through
his labyrinthine and often bewildering system. I was fortunate enough to
have several excellent guides both as an undergraduate and as a graduate
student: Martin J. De Nys, Wayne J. Froman, Thelma Z. Lavine, Donald
Phillip Verene and Richard Dien Winfield.
A number of individuals read an earlier draft of The Hegel Dictionary and
offered advice and constructive criticism. They include Clark Butler, William
Desmond, Stephen Houlgate, Gregory R. Johnson, and Donald Phillip
Verene.
I must also express my gratitude to the students in my class on
Nineteenth Century Philosophy in the fall of 2009. They served as ‘test
subjects’ for many of the formulations given in this volume.
Thanks must also go to my editor at Continuum, Sarah Campbell, who
approached me with the idea for this project in the first place.

G. A. M.
New York City
February 2010

vii
Abbreviations and Conventions

A Addition (additional remarks from student notes on Hegel’s

lectures, appended to paragraphs in his published writings).
EL Encyclopedia Logic. (Reference is by Hegel’s paragraph
number; e.g., ‘EL § 9’.)
Geraets The Encyclopedia Logic, trans. T. F. Geraets, et al. (Albany:
State University of New York Press, 1991).
LHP Lectures on the History of Philosophy, 3 vols, trans. E. S.
Haldane (London: Kegan Paul, Trench, Trübner and Co.,
1892).
LPR Lectures on the Philosophy of Religion, 3 vols, ed. and trans.
Peter C. Hodgson, et al. (Berkeley: University of California
Press, 1984).
Miller Hegel’s Philosophy of Nature, trans. A. V. Miller (Oxford:
Oxford University Press, 1970).
Or
The Phenomenology of Spirit, trans. A. V. Miller (Oxford:
Oxford University Press, 1977). Reference is by Miller’s page
number, not paragraph number (the paragraph numbers in
Miller do not exist in Hegel’s original and are there simply to
provide quick reference to J. N. Findlay’s commentary, which
forms an appendix to the translation).
Or
The Science of Logic, trans. A.V. Miller (London: George
Allen and Unwin, 1969).
The context makes it clear which Miller translation is being
referred to.
Nisbet Lectures on the Philosophy of World History, trans. H. B. Nisbet
(Cambridge: Cambridge University Press, 1975).
Or

viii
Abbreviations and Conventions ix

Elements of the Philosophy of Right, ed. Allen W. Wood,

trans. H. B. Nisbet (Cambridge Cambridge University Press,
1991).
The context makes it clear which is being referred to.
PG Phänomenologie des Geistes, ed. Hans-Friedrich Wessels
and Heinrich Clairmont (Hamburg: Felix Meiner, 1988).
PN Philosophy of Nature. (Reference is by Hegel’s paragraph
number.)
PR Philosophy of Right. (Reference is by Hegel’s paragraph
number.)
PS Philosophy of Spirit. (Reference is by Hegel’s paragraph
number.)
VIG Die Vernunft in der Geschichte, ed. Johannes Hoffmeister
(Berlin: Akademie Verlag, 1966).
VPR Vorlesungen über die Philosophie der Religion, 3 vols, ed.
Walter Jaeschke (Hamburg: Felix Meiner, 1983–7).
Wallace Hegel’s Philosophy of Mind, trans. William Wallace (Oxford:
Clarendon Press, 1971).
Werke G. W. F. Hegel: Werke, 20 vols, ed. Eva Moldenhauer and
Karl Markus Michel (Frankfurt am Main: Suhrkamp, 1986).
WL Wissenschaft der Logik, 3 vols, ed. Hans-Jürgen Gawoll
(Hamburg: Felix Meiner, 1986–1992). This includes the 1812
edition of Das Sein, but reference to ‘WL I’ is always to the
1832 edition of Das Sein, ed. Hans-Jürgen Gawoll
(Hamburg: Felix Meiner, 1990).

Unless otherwise noted, reference to the above books is by page number.

I have altered translations here and there, for accuracy.
When referring to specific texts by Hegel, I have italicized their titles.
I have not italicized the names of the divisions of Hegel’s philosophy. For
example: ‘Volume One of The Science of Logic was published in 1812.’ But:
‘The Logic is the first division of Hegel’s system.’
In general I have resisted the practice of capitalizing technical terms in
Hegel’s philosophy (a procedure carried to extremes in some commentaries,
especially in older literature). Since the initial letter of every noun in the
German language is capitalized, there is no basis for thinking Hegel would
have wanted us to refer to Nature, Being, Space, Family, Morality,
x Abbreviations and Conventions

Understanding, etc. And virtually every term used by Hegel is employed in a

special, technical sense. However, I have adopted the practice of capitaliz-
ing certain terms that are of supreme importance in Hegel’s philosophy,
especially those to which he attaches theological significance: e.g., the
Absolute, the Concept, Idea, Spirit.
Some of the names of the categories of Hegel’s system also serve as titles
of major divisions or headings in his works. When I refer to those categories
as divisions in Hegel’s texts I capitalize them, and put them in quotation
marks. For example: ‘Hegel divides “Ethical Life” into three major sections:
“Family”, “Civil Society” and the “State”.’ However, when I refer to these
ideas simply as ideas and not as sections of text, I do not capitalize them:
e.g., ‘For Hegel, civil society is the antithesis of the family.’
I have included a German translation for most of the terms to which
entries are devoted (the exceptions being terms associated with Hegel’s
philosophy, but not actually used by Hegel; e.g. ‘coherence’). German
glossaries in scholarly works on Hegel often omit the definite article of
nouns. However, given that this is a resource for students I have included
these, for the sake of completeness. Where Hegel uses more than one
German word to express a concept, I have usually chosen the word he uses
most often.
English translations of Hegelian terms found throughout this volume are
invariably the ones most commonly utilized today in English translations of
Hegel, and in commentaries.
Introduction

The Importance of Hegel

The classical understanding of philosophy – the ‘love of wisdom’ – is that it
is a search for knowledge of the most fundamental things. The wisdom
sought by the philosopher will tell us why things are the way they are and,
perhaps, what the point of it all is. In short, philosophy seeks to understand
the whole, and to express knowledge of the whole in a complete account.
Accordingly, all the great philosophers are known as ‘systematic philoso-
phers’ because they attempt to understand everything, and to understand
how everything hangs together. In short, their philosophies are systematic
because they believe the world itself is a system, an inter-related whole. The
best classical example of such a philosopher (and the most apropos for a
discussion of Hegel) is Aristotle, who believed in a scale of nature with God
at the top, and everything else striving, in one fashion or another, to imitate
God’s eternity and perfect self-sufficiency.
Hegel is the modern philosopher of system par excellence. The key to
understanding his thought is the concept of wholeness, or holism. Hegel
attempts to demonstrate that existence itself is an internally differentiated
whole in which every element is related to every other – in other words,
everything is what it is, in and through its relationship to everything else.
One of Hegel’s most famous and important statements is that ‘the true is
the whole’. In other words, the truth about anything is to be found in its
relationship to the entirety of existence, of which it is merely a part.
Another way to put this is to say that if we are searching for the ultimate
meaning or significance of something, it is to be found in the role played by
that something in the system of reality itself. But, we might ask, is there a
meaning to the whole? The parts may have meaning in relation to the
whole, but does the whole itself have any meaning? This is equivalent to
the stock question people often associate with philosophy: What is the
meaning (or purpose) of existence? (Or, often, ‘What is the meaning of

1
2 Introduction

life?’) Remarkably, Hegel answers this question, in effect, by telling us that

the purpose of existence lies in the asking of the question itself.
When we think about it, it is really an odd fact that nature produces
beings like us, who have fundamental doubts and concerns about our place
in the cosmos, and who, as a consequence, strive to create philosophies. Is
it possible that philosophy itself might have some important, metaphysical
role to play in the scheme of things? This idea did not really occur to the
systematic philosophers who came before Hegel. (One has to look outside
the ‘mainstream’ of the history of philosophy, to the Gnostic, Hermetic, and
mystical traditions to find something that approaches this.) Philosophers
like Aristotle gave humanity and human reason an exalted place in the
scheme of things, but Hegel actually argues, in effect, that philosophy
completes the scheme of things. For Hegel, human beings are the self-
consciousness of existence itself. This may seem like an incredible idea, but
it is possible to give a very simple and convincing argument for it.
In Hegel’s philosophy we find a sophisticated re-thinking of Aristotle’s
scale of nature. Just as in Aristotle, at the bottom of the scale is non-living
matter like rocks and minerals, then plants – which are alive but not truly
conscious, and largely immobile – then animals, which are mobile and thus
better able to survive, and who are also conscious. Higher still, however,
are human beings whose consciousness, unlike the animals, is not caught
in a purely immediate, here-and-now focus, but who are also capable of
reflection and, most importantly, self-reflection. Nevertheless, though our
consciousness may be radically different from that of other animals, we are
still a type of animal; we are ourselves products of nature. Therefore, when
we strive to understand nature in science and philosophy, we can see that
in a sense what is happening is that nature is striving to know itself.
Existence comes to consciousness of itself through us. For Hegel, this is the
key to understanding all of reality. Picture for a moment the scale of nature
not as a static hierarchy but as a dynamic process of coming-to-be,
constantly bringing forth new life. Lower levels give rise to higher, still
more complex ones, and the process continues until it reaches closure: in
human beings it turns back on itself, and knows itself as a whole through
the consciousness of humanity, the highest of its creations. Through
humanity, existence achieves closure; it becomes known to itself, aware of
itself. The purpose of existence, therefore, is the attainment of this cosmic
self-knowledge – and for Hegel we find the ‘meaning of life’ precisely in
Introduction 3

our knowledge that we are the vehicle and the consummation of this
purpose.
Hegel’s manner of arguing for these ideas is just as startlingly original as
the ideas themselves. His philosophy begins with a ‘phenomenology of
spirit’ (the title, in fact, of Hegel’s first major work), in which he demon-
strates that all the different forms of human consciousness surreptitiously
aim at an ‘absolute knowing’ not of this part of reality or that, but of the
whole itself. In order to know the whole, however, Hegel argues that we
must adopt a philosophical standpoint which is utterly without any deter-
minate presuppositions. We cannot even begin by presupposing that we
know what philosophy is, or what we are aiming at in our philosophic
work, for then we would skew the result. Hegel’s system, therefore, begins
with a pure indeterminate ‘immediacy’, which he defines in short order as
being – but a being that is equivalent to nothing! Remarkably, this is how
his Logic opens, the first true division of Hegel’s philosophical system (The
Phenomenology of Spirit merely being a preparation for systematic
philosophy). The Logic actually develops the concept of the whole itself –
the idea of an organic system of elements in which each is what it is in
terms of its relationship to all the others. To make his argument, Hegel
employs dialectic: a new type of reasoning (though with ancient roots) in
which ideas contradict and contend with one another dynamically, in a pro-
gressive articulation of the whole. The Logic culminates in ‘Absolute Idea’,
a conceptual whole which is what it is not by being related to other
concepts, but by being purely and completely self-related. Absolute Idea is
literally ‘idea of idea’. Thus it is purely self-determined and is the true or
absolute whole.
The Logic, however, gives us only the idea of wholeness and of this
absolute self-determination. In Hegel’s Philosophy of Nature he shows how
nature itself can only be understood as a kind of material embodiment of
the ideas set forth in the Logic. The culmination of this division of Hegel’s
philosophy lies in ‘organic being’: the living and literal embodiment (in
plants and animals) of Hegel’s concept of an organic whole of inter-related
moments. Where else do we find a more perfect expression of wholeness
than in living bodies? Living things are systems of flesh and bone, in which
everything is related to everything else, each part is what it is in terms of its
function within the whole, and the whole itself is constituted through the
interrelation of the parts. However, as I alluded to earlier, Hegel finds
4 Introduction

animals limited in one crucial way: they lack self-knowledge. They are what
they are ultimately only through their relation (in truth, their opposition) to
everything else. In short, they do not embody the perfect self-related
identity of the Idea, Hegel’s paradigm of true wholeness.
Hegel thus passes beyond Philosophy of Nature, to a ‘Philosophy of
Spirit’. The term ‘Spirit’ (Geist) has been the source of a great deal of
confusion. To put it in the simplest possible terms, by Spirit Hegel means
human nature, and specifically our unique sort of consciousness. Although
we are natural beings, we alone are capable of self-knowledge. This makes
us so unique, so different from other animals that it is tempting to think of
us (as Aristotle did) as having one foot in the animal and the other in the
divine. Self-awareness can come in trivial forms, as when after failing at
some task I re-think how I am approaching it and critique my assumptions,
or when I take a long hard look at my life and consider whether I’m
satisfied with it. In its highest form, however, self-knowledge manifests
itself as the attempt by human beings to understand themselves through
art, religion and, pre-eminently, philosophy. Hegel calls this ‘Absolute Spirit’
because it is, in fact, a realization in time and space of Absolute Idea. It is
the self-related idea made concrete, actual and living through perfect,
philosophical self-consciousness. Thus, Hegel’s system – his systematic
account of reality itself – reaches closure with philosophy, the self-
awareness of the infinite whole itself, as achieved by finite human beings.
If we ask what, more specifically, is meant by the ‘philosophy’ Hegel sees
human beings doing, the answer simply takes us back to the beginning of
the Logic: philosophy is the account of the whole, capped and completed
by an account of the being who accounts for the whole. This conception of
the nature of philosophy brings us to another of Hegel’s more notorious
claims – his belief that his philosophical system consummates the love of
wisdom. To put it a different way, Hegel makes it clear that he believes the
entire history of philosophy is an account of many brilliant minds groping to
express the ideas only he gives full and final form to. Hegel never says this
in a way that is personally self-aggrandizing or boastful: he seems to see
himself as a vehicle of truth’s expression, and he makes it very clear that the
articulation of his philosophy was only possible because he could stand in a
privileged historical position and survey the labours of the many who had
gone before him. Still the idea may seem fantastic – until we recall that
virtually all philosophers believe that they have found the truth others
Introduction 5

struggled (inadequately) to express. Aristotle, for example, begins many of

his works with a survey of the thoughts of his predecessors, demonstrating
not only why they were wrong but also how in some way they had antici-
pated some aspect of the correct (Aristotelian) position. Finally, and most
important, though all such claims seem grandiose, it should be noted that
one of the challenging things about Hegel is that he does in fact do a rather
convincing job of showing how his philosophy is, as Martin Heidegger
claimed many years later, the climax of the Western metaphysical project.
This means that to understand Western philosophy, one must understand
Hegel. In a very real sense, Hegel is Western philosophy.

For and Against Hegel

One of the disturbing things about Hegel’s philosophy is that it is hard to
find a way to argue against it. Hegel’s system is extraordinarily clever, and
within it he has dealt with and often decisively refuted many of the philo-
sophical standpoints from which one might oppose him. To make matters
worse, if one accepts the starting point of the system and enters into its
argument, one feels oneself being seduced and bewitched by its peculiar
logic and sheer grandeur. As Eric Voegelin wrote of Hegel, ‘Once you have
entered the magic circle the sorcerer has drawn around himself, you are
lost.’1 As a result, those who are intent on resisting seduction have often
felt it necessary to get at and to reject the root assumptions of the system
itself.
In fact, it can be plausibly argued that all the philosophy that has come
after Hegel up to the present day is directly or indirectly reacting to him –
either reacting against Hegel (which is usually the case), or developing
certain of his insights in new ways. This process began soon after Hegel’s
death with the division of his followers into ‘right wing’ and ‘left wing’
Hegelians. The latter group (also often called the ‘young Hegelians’) has,
for the most part, eclipsed the former, so far as the history of philosophy is
concerned. The left-wing Hegelians included Ludwig Feuerbach
(1804–1872) who argued that had Hegel truly understood the implications
of his own philosophy, he would have seen that he makes man into God.
Human beings, Feuerbach argued, have created God by projecting aspects
of their own nature into a transcendent ideal.
Concerned over the rise of the left-wing Hegelians, in 1841 authorities in
Berlin invited F. W. J. Schelling – Hegel’s former friend and mentor – to
6 Introduction

lecture at the university there. Schelling deeply resented the fact that Hegel
had utilized many of his insights, and had become a sharp critic of the
Hegelian system. It was hoped that his influence would counteract that of
Hegel. This did not really occur, but Schelling had an influence nonetheless.
His students included Mikhail Bakunin (the anarchist), Friedrich Engels (later
the literary partner of Karl Marx), and the Danish philosopher Søren Kierke-
gaard. Since Hegel’s philosophy is the most elaborate and ambitious of all
philosophical systems, some have responded to Hegel by rejecting philo-
sophical system-building altogether. This was the case with Kierkegaard
(1813–1855) who saw the Hegelian system as a monstrous intellectual trap
which, in its quest for the universal, had completely failed to account for
the human individual. His reaction to Hegel sowed the seeds for the
modern movement known as Existentialism.
Karl Marx (1818–1883) famously ‘stood Hegel on his head’ (and shook
all the change out of his pockets, one of my professors joked). Misunder-
standing Hegel’s idealism as something ‘otherworldly’, he declared that
Hegelianism must become materialistic. From that materialist turn, and a
selective appropriation of Hegelian concepts, he developed the philosophi-
cal and economic theory now known as Marxism (or ‘scientific socialism’).
By the second half of the twentieth century, fully a third of the world lived
under regimes inspired by Marxist theory – a decisive refutation (if one were
needed) of the claim that philosophy never has an influence! Though Hegel
himself, of course, cannot be blamed for the misunderstandings of those
influenced by him, or their subsequent actions.
Quite a different case is represented by the positivist movement, best
exemplified by the so-called ‘Vienna circle’ of the 1920s. Harking back to
Hume’s empiricism, the positivists established their own criterion of
meaning: statements are only meaningful if they are ‘empirically verifiable’;
i.e., if they can be confirmed through some kind of sensory experience
(whether aided or unaided), or if they express a logical or mathematical
truth. The result was that the positivists declared all statements about meta-
physics to be ‘meaningless’. One of their chief targets was Hegel – whose
philosophy still occupied centre stage in the form of the movement known
as ‘British Idealism’, which included figures such as F. H. Bradley (1846–
1924). Since Hegel’s Absolute Idea cannot be seen or heard, or detected
through any of the means the empirical sciences avail themselves of, the
positivists declared all statements about it (and the entirety of Hegel’s Logic)
Introduction 7

to be meaningless. Positivism had a tremendous influence on philosophy in

England and America. Though its adherents usually deny it, to this day so-
called ‘analytic philosophy’ carries with it many of the assumptions and
attitudes of the positivists (including an antipathy to Hegel), as well as their
literary style.
It should be noted that while many of the philosophies I have mentioned
thus far are important and thought-provoking in their own right, taken as
‘responses’ to Hegel they are mostly question-begging: they reject the very
possibility of doing what Hegel does, without actually identifying how he
has failed to do it. In other words, they do not come to terms with the
actual details of Hegel’s philosophy and show where the errors lie. Their
approach is essentially to sweep Hegel aside, rather than to actually engage
him.
While analytic philosophy was taking root in England and America, in
Europe Jean-Paul Sartre (1905–1980) and Albert Camus (1913–1960) were
developing the philosophy of Existentialism, which would cause a sensation
in intellectual circles and have a wide influence after the Second World War.
Existentialism is in some ways the antithesis of Hegelianism. Hegel claims to
have discovered the meaning of existence itself, whereas Sartre proclaims
that ‘existence is absurd’, i.e., meaningless. Nevertheless, Sartre’s Being and
Nothingness (1943) was heavily influenced by Hegel. In Paris in the 1930s
the Russian philosopher Alexandre Kojève (1902–1968) gave a series of
lectures on Hegel which exercized an important influence on Sartre and
other French philosophers. Though it is not known whether Sartre was
actually present for these lectures, many scholars believe nonetheless that
Hegelian ideas were communicated to him by Kojève and those he
influenced. Kojève’s distinctive, neo-Marxian reading of the Phenomenol-
ogy of Spirit also had a major impact on other French intellectuals, among
them Maurice Merleau-Ponty (1908–1961), Jacques Lacan (1901–1981)
and Georges Bataille (1897–1962). Indeed, it can easily be maintained that
a great deal of what is called today ‘continental philosophy’ traces its
lineage, in one way or another, back to Hegel. When continental, post-
modernist thinkers like Jean-Francois Lyotard (1924–1998) object to
universal claims and ‘grand narratives’ in philosophy, it is Hegel who is their
chief foil, a Hegel mediated to them by Kojève.
Today, Kojève is most famous for his so-called ‘end of history’ thesis,
which he claimed to find in Hegel (a claim disputed by many Hegel
8 Introduction

scholars). If history is the story of the human struggle for self-knowledge,

Kojève maintains that history ends with the advent of Hegel’s philosophy,
and the spread of the political ideal of man as a free, self-determining
being. This idea of the end of history (which Kojève regarded as a mixed
blessing) had a huge influence not only on continental philosophy, but on
the literature, film, music and drama of the second half of the twentieth
century. It has even had an impact on recent geo-political events. Some of
the leading intellectuals of the neo-conservative movement, who rose to
prominence under President George W. Bush, were directly or indirectly
influenced by Kojève. In 1989 the American political scientist Francis
Fukuyama popularized Kojève’s neo-Hegelianism in a widely-discussed
article entitled ‘The End of History?’ (which became the basis for
Fukuyama’s 1992 book The End of History and the Last Man). ‘Neo-cons’
like Fukuyama advanced the idea that history had ended with the failure of
communism and the victory of liberal democracy. It was, in effect, under
the banner of this neo-Kojèvean ideology that the United States toppled
the regime of Saddam Hussein, convinced that history (or the end of
history) was on their side.
In short, the world we live in has, in one way or another, for better or for
worse, been shaped by the philosophy of Hegel.

Using this Book

This volume is primarily intended for undergraduate philosophy students,
not professional scholars. It presents explanations of key terms and
concepts in Hegel, as well as discussions of other thinkers important for
understanding the influences on his thought. Also included are discussions
of famous images that appear in Hegel’s writings, such as ‘the inverted
world’ ,‘the owl of Minerva’ and ‘the cunning of reason’. I have attempted
to explain Hegel’s ideas in the simplest and plainest language possible,
avoiding jargon and presupposing little prior acquaintance with Hegel, or
any other figures in the history of philosophy.
In preparing a volume such as this, of course, one must pick and choose
which terms or concepts to include, and which to exclude. I based my
decisions in this matter in part on what most undergraduate students of
Hegel tend to be exposed to in their classes. Typically, students are assigned
selections from Hegel’s writings, rather than whole works. At the under-
graduate level, the texts from which selections are taken are usually The
Introduction 9

Phenomenology of Spirit, The Philosophy of Right, and the lecture courses

on art, religion and world history (Hegel’s introductions to those courses,
for example, are often assigned in classes). Thus, the entries in this volume
in large measure deal with the ideas in those texts. I have devoted compar-
atively less attention to the complexities of Hegel’s Logic, Philosophy of
Nature, and Philosophy of Subjective Spirit, which are seldom taught in
undergraduate courses. Nevertheless, the reader will find that many of the
most important ideas in these areas of Hegel’s system are presented here.
The result will, I hope, be helpful to those studying Hegel either in seminars
devoted to him, or in survey courses on nineteenth-century philosophy. It is
not likely to please specialists, who will no doubt feel that I have glossed
over too many complexities.
As is the case with scholarship on any philosopher, Hegelian scholars
divide into a number of warring camps. The division is partly along political
lines (the so-called ‘right wing’ and ‘left wing’ Hegelians) and dates back to
the years just after Hegel’s death, when his followers and interpreters were
trying to come to grips with what he really meant. Today, some scholars
describe themselves as reading Hegel in a ‘non-metaphysical’ manner.
Much of this approach consists of de-emphasizing the theological side to
Hegel. For example, Hegel tells us that his Logic gives us ‘the exposition of
God as he is in his eternal essence’. Non-metaphysical Hegelians jettison
this theological language and interpret the Logic simply as ‘a hermeneutic
of categories’. I do not find this interpretation convincing, as it requires
ignoring too much of what Hegel actually says. I have learned a good deal
from the non-metaphysical Hegelians – the most prolific of them, Richard
Dien Winfield, was one of my teachers. But I am an unapologetically meta-
physical interpreter of Hegel. My own manner of reading Hegel has been
greatly influenced by the work of the late Errol E. Harris, whom I consider to
be the finest interpreter of Hegel in the English language. (For more on the
issue of whether we can treat Hegel as a metaphysician, see the entry on
metaphysics, p. 147.)
Though Hegel has been one of the major influences on my thinking, only
in a qualified sense would I call myself a Hegelian. Therefore, I have no
personal interest in interpreting Hegel so as to make him take this or that
position. I am concerned solely with an accurate presentation of what
Hegel actually said, regardless of whether I am in agreement with it. I
should also point out that the entries in this volume do not delve into the
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