300 definitions
Thinkers › G. W. F. Hegel › Top 300
G. W. F. Hegel: top 300 quotes
300 definitions
Art (n.) is a way in which the mind comes home to itself, displaying and reflecting on its truth.
Art (n.) is related only to the two theoretical senses of sight and hearing, while smell, taste, and touch remain excluded.
Art (n.) is the appearance of the idea.
Art (n.) is and remains for us, on the side of its highest destiny, a thing of the past.
Culture (n.) is that which, for the average person, appears to be remote, hovers over, and humiliates him.
Culture (n.) is less important than institutions because freedom and rights are situated not in the individual, but within institutions which in turn embody freedom and secure rights for the individual.
Culture (n.) is the world of self-alienated spirit in which the society can regard itself (via its products such as stories, dramas, etc.) but whereby, without thinking, we become committed to some supra-individual social 'mind' achieving self-consciousness.
Finitude (n.) is the idea that everything is born to die, that the germ of death is always present and that the hour of birth is the hour of death.
The Absolute (n.) is being which is not conditioned by, limited by, or comparable to anything else.
The Absolute (n.) is simply the thing loosed from its conditions.
The Absolute (n.) is alone true just as the true alone is absolute. The statements cannot be grounded. They have stated that which itself provides ground first of all. There speaks in them the will of the absolute whose very nature it is to will to be with us.
The Absolute (n.) is essentially a result, that only in the end is it what it truly is . . . and that precisely in this consist its nature, viz. To be actual, subject, the spontaneous becoming of itself.
Time (n.) is experienced fundamentally as the possibility of one's own nonbeing.
Time (n.) is the being there of the concept.
Time (n.) is a non-linear logic. It grows not temporally like an organism, but logically like a series of numbers grows out of certain basic arithmetical principles.
Time (n.) is a unified linear continuum, in which any sectional cut would reveal the motivating spirit of the epoch concerned.
Time (n.) is real partly because it is the product of a thinking, purposive subject, and it expresses in a partial and limited way that purpose.
Time (n.) is the necessary fate of beings insofar as they are'for time gives being their way of being, as the temporality of time temporalizes factical existence, now and then, present and absent, infinite and finite.
God (n.) is, as it were, the sewer into which all contradictions flow.
God (n.) is a cultural construction but it does not follow from this that God is nothing but a construction.
God (n.) is absolute spirit which manifests itself. It should be understood not just as object (by the understanding) but as subject and spirit.
God (n.) is completely and absolutely knowable, and represents a complete concept that is both an epistemological structure and an ontological ground.
God (n.) is to be found in consciousness as religious, not outside it.
God (n.) is the system of relationships in which all things move and have their being and their significance.
History (n.) is mind clothing itself with the form of events.
History (n.) is a backwards teleology in that it is the identification of events that can be said to have led up to the present.
History (n.) is a backwards teleology. What defines a past event as historical is that we are now able to identify it as one of the events that led up to the present. In other words it is the present that defines what is historical and what is not.
History (n.) is concerned with what has been and what is whereas philosophy is concerned not with what belongs exclusively to the past or to the future, but with that which is, both now and eternally o in short, with reason.
History (n.) is narrative, a story about how we got to be where we are. It is a story necessarily about freedom making its appearance in the world and comes to realize its nature as the essence of humanity.
History (n.) is not just the telling of a story about events that led up to the present. It is the telling of a new story for the first time, history is the rewriting of history. This rewriting, and only this rewriting, is history in the true sense.
History (n.) is not the theatre of happiness. Periods of happiness are blank pages in it, for they are periods of harmony-- periods when the antithesis is in abeyance.
History (n.) is none other than the progress of the consciousness of freedom.
History's (n.) lesson is that we have never learned anything from history.
History (n.) is the development of spirit in time, as nature is the development of the idea is space.
History (n.) is the history or freedom, and freedom is, by the same token, the freedom to make history.
History (n.) is the re-writing of history. It is not the past that makes the present but the present that makes the past that makes the present.
History (n.) is a thing from which we learn that we do not learn from it.
History (n.) would culminate in an absolute moment -- a moment in which a final, rational form of society and state became victorious.
History (n.) is, indeed, little more than the register of the 'crimes, follies, and misfortunes' of mankind. But what experience and history teach this: that peoples and governments have never learned anything from history, or acted on principles deduced from it.
History (n.) is a dialectical movement, almost a series of revolutions, in which people after people, and genius after genius, becomes the instrument of the Absolute.
History (n.) is made only in those periods in which the contradictions of reality are being resolved by growth, as the hesitations and awkwardness of youth pass into the ease and order of maturity.
History (n.) is the growth of freedom, and the state is, or should be, freedom organized.
Language (n.) is a product of intelligence for manifesting its ideas in an external medium.
Language (n.) is a moment of the spirit... it is the logos, the middle term of intelligences. It is tasked precisely to say the I, to make the I itself a universal. Thus. It must make spirit appear as the self-conscious unity of individuals.
Language (n.) is necessarily, but its nature, always reversing the meaning of what is said, of making it into something else, and thus not letting what is what is meant get into words at all. By pointing out this bit of paper, I point it out 'as a 'here' which is a 'here' of other 'heres' or is in its own self a 'simple togetherness of many heres... it is a universal.
Language (n.) is nothing more than a temporary medium of thought. It is merely thought's casing.
Language (n.) is possessed with the divine nature of directly reversing the meaning of what is said, of making it into something else, and thus not letting what is meant get into words at all.
Language (n.) is violence, annihilation, and negativity. Language kills the thing it names. To, for example, name a cat, man must annihilate it in its existence and render it into a representation. Comprehension is equivalent to murder.
Being (n.) is, along with non-being, a mere abstraction of thought which arises when becoming is analyzed. There is ultimately becoming.
Being (n.) is inseparable from nothingness. They are opposed and identical, a unity of being and nothing.Consciousness experiences this as contradiction which it tries to resolve by invoking a third category called 'becoming' which captures both nothing and being at once.
The Philosopher (n.) is tasked to raise his own time to the level of thought.
The Philosopher (n.) is tasked not with making a contribution of his own, but simply to watch the development of his subject-matter and to report his findings to the reader... as the subject-matter itself cannot err.
The Philosopher (n.) is tasked to bring out the ideality of the finite . . . And to articulate the ideality of the state.