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한국어 Title page of the 1821 original work.
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https://en.wikipedia.org/wiki/Elements_of_the_Philosophy_of_Right 1/4
9/6/2018 Elements of the Philosophy of Right - Wikipedia
iedrich Hegel
nism
ners
etheFichteHölderlinSchelling
sors
èveAdornoHabermas
works
osophy of RightLectures on the Philosophy of ReligionLectures on the Philosophy of HistoryLectures on the History of Philosophy
ols
cs)British idealismGerman idealism
opics
ung Hegelians
Contents
1 Summary
2 Reception
3 References
4 External links
Summary [ edit ]
The Philosophy of Right (as it is usually called) begins with a discussion of the
concept of the free will and argues that the free will can only realize itself in the
complicated social context of property rights and relations, contracts, moral
https://en.wikipedia.org/wiki/Elements_of_the_Philosophy_of_Right 2/4
9/6/2018 Elements of the Philosophy of Right - Wikipedia
commitments, family life, the economy, the legal system, and the polity. A person is
not truly free, in other words, unless he is a participant in all of these different aspects
of the life of the state.
The bulk of the book is devoted to discussing Hegel's three spheres or versions of
'right,' each one larger than the preceding ones and encompassing them. The first
sphere is abstract right (Recht), in which Hegel discusses the idea of 'non-
interference' as a way of respecting others. He deems this insufficient and moves
onto the second sphere, morality (Moralität). Under this, Hegel proposes that humans
reflect their own subjectivity of others in order to respect them. The third
sphere, ethical life (Sittlichkeit), is Hegel's integration of individual subjective feelings
and universal notions of right. Under ethical life, Hegel then launches into a lengthy
discussion about family, civil society, and the state.
Hegel also argues that the state itself is subsumed under the higher totality of world
history, in which individual states arise, conflict with each other, and eventually fall.
The course of history is apparently toward the ever-increasing actualization
of freedom; each successive historical epoch corrects certain failures of the earlier
ones. At the end of his Lectures on the Philosophy of History, Hegel leaves open the
possibility that history has yet to accomplish certain tasks related to the inner
organization of the state.
Reception [ edit ]
There were a number of issues that arose during the translation of the text. Most
notably the phrase that is contained in the addition to §258, which was initially
translated as "The state is the march of God through the world" as well as being
translated thus: "The existence of the state is the presence of God upon the earth".
From these early translations came the criticism that Hegel justifies authoritarian or
even totalitarian forms of government: Giovanni Gentile, whose thought had a strong
influence on Mussolini, bases his Hegelian revival on this point. However, Walter
Kaufmann argues that the correct translation reads as follows: "It is the way of God in
the world, that there should be a state".[2] This suggests that the state, rather than
being godly, is part of the divine strategy, not a mere product of human endeavor.
Kaufmann claims that Hegel's original meaning of the sentence is not a carte
blanche for state dominance and brutality but merely a reference to the state's
importance as part of the process of history.
clearly designed to curry favour with the censors and written well after completion of
the work proper, the Preface's condemnation of Fries was "nothing new", that there
was no betrayal of his support for the Wartburg Festival principles, rather a mere
denunciation of method, while condemnation of Karl Ludwig von Haller (whose work
had been burned at Wartburg) remained undisturbed in the body of the
work.[4] Stephen Houlgate writes that Hegel's work is now recognized as "one of the
greatest works of social and political philosophy ever written."[5]
References [ edit ]
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