Essay on The Philosophies of Georg Hegel and Herbert Spencer

Herbert Spencer was the most important Social Darwinist of the 19th Century. He was the first to begin thinking about evolutionist long before Darwin came out with his book on the "Origins of Species". He had many theories such as that everything evolves from one basic creature and then breaks off into more diverse species (Haberman (Hab.), 171). His theory was that social, political, and intellectual movements were caused by the development from the homogeneous to the heterogeneous. Spencer once stated, "If the advance of man towards greater heterogeneity is traceable to the production of many effects by one cause, still more clearly may the advance of society towards greater heterogeneity be

Hegel's philosophy of History, on of the greatest in the philosophy cannon, is the great philosophers greatest body of work. The philosophy of History is based on such ideals as the idea that Reason rules history. George Hegel used Immanuel Kant's system of

Ronald Reagan made many economic decisions that supported his beliefs in Social Darwinism throughout his presidency. Social Darwinism is considered to be the ideas of struggle for existence and “survival of the fittest,” a term coined by Herbert Spencer in order to justify social policies. Over time the individuals with superior biological characteristics will dominate populations that this super species possessed. Couples who possessed these special qualities would then pass them down to their offspring, creating an elite generation in the modern world. Dominic Sandbrook the author of Mad as Hell, The Crisis of the 1970s and the Rise of

German philosophers Georg Wilhelm Friedrich Hegel (1770 – 1831) and Friedrich Nietzsche (1844 - 1900) have traditionally been viewed as polar opposites in terms of their philosophy. Hegel has been dubbed an idealist and a systematic philosopher who identified various different types of History, theoretical entities and concepts. Nietzsche, on the other hand, is seen to be a counter-Enlightenment and counter-systematic philosopher who penned the well-known text, ‘Genealogy of Morals’. In this essay, I aim to bring to light the underlying similarities between the two thinkers that have previously been overlooked, as well as to identify the differences in Hegel and Nietzsche’s ideologies and presuppositions.

Social Darwinism is a quasi-philosophical, quasi-religious, quasi-sociological view that came from the mind of Herbert Spencer, an English philosopher in the 19th century. It did not achieve wide acceptance in England or Europe, but flourished in this country, as is true of many ideologies, religions, and philosophies. A good summary of Social Darwinism is by Johnson:

Hegel’s critique of Kant’s philosophy is quite prevalent throughout the unfolding of Hegel’s own dialectical philosophy. Several of Hegel’s critiques of Kant’s work can especially be seen in one of his earlier works, “The Phenomenology of Spirit.” This is particularly established once Hegel begins to undertake the developing of Spirit within his Phenomenology. Here, Hegel makes several attacks on Kantian philosophy principles, and at some of the foundations of Kant’s use of pure reason in philosophy. There are several passages within the section where Hegel gives criticism of Kant’s work; critiques that strike at the very heart of what Hegel himself is trying to elucidate through his own dialectic, while discounting one of the greatest German philosophers.

From this point, Hegel introduces the archetypes of the lord and the bondsman. The bondsman is the position that most of humanity occupies since most people are ultimately concerned for the struggle for bodily survival as a result of the profound fear of death and place that struggle as being central to existence and far more important than defending the integrity of the ego, an invisible concept which may not help them in their endeavors. Because they are easily manipulated by these external needs, men often fall under the power of other men, such as the lord and the bondsman loses sight of himself more as he begins to work for the lord. The problem of enslavement becomes much worse, especially if one’s sense of self is vastly different than the ‘other’s’ objective view of the self (since the self views the ‘other’ as an object). Although that seems to be the crux of the relationship, this working through fear is simply the first phase toward an independent self-consciousness.

The three political philosophy quotes by Thomas Hobbes, John Locke and Karl Marx each is the best example for “absolutism”, “enlightenment and natural rights” and “communism”. In addition, the 3 different types of philosophy each applies to distinct type of governments. Thomas Hobbes believes

In this passage from Hegel he is saying that freedom is terribly misunderstood in it's formal subjective sense, and has been far removed from its essential purpose and goals. People think they should be able to do whatever they want and that is what freedom is, and that anything limiting there desires, impulses , and passions is a limit of there freedom. Hegel is saying this is not true, but these limitations are simply the condition from which they must free themselves from, and that society and the government are where freedom is actualized.

George Hegel introduced to the world to the theory of ideas, known as the Hegelian dialectic, and it is quite astonishing as it contemplates and assesses contradicting ideas and ultimately generates a new idea. Hegel believes that all human ideas (thesis) are often in heated confrontations with their similar counterparts (antithesis), in which both may be equally feasible for a society. Hegel believes that these issues must be resolved through the synthesis of a new idea.

As presented in the Phenomenology of Spirit, the aim of Life is to free itself from confinement "in-itself" and to become "for-itself." Not only does Hegel place this unfolding of Life at the very beginning of the dialectical development of self-consciousness, but he characterizes self-consciousness itself as a form of Life and points to the advancement of self-consciousness in the Master/Slave dialectic as the development of Life becoming "for-itself." This paper seeks to delineate this often overlooked thread of dialectical insight as it unfolds in the Master/Slave dialectic. Hegel articulates a vision of the place of human self-consciousness in the process of Life as a whole and throws light on the role of death as an essential

Hegel, though agreeing with the necessity of both approaches, emphasizes the decisive role of philosophy, because according to him the absolute spirit reaches it's highest level only in the pure form of thought, while religion is the presentation of spirit as mere feeling. As opposed to these two thinkers, who hold that religion and philosophy are two independently legitimate ways of recognizing truth, there are other philosophers (such as Thomas Aquinas), who are of the opinion that philosophy can only prove certain principles while other principles can only be proven by revelation. And finally there are those thinkers who espouse a complete dichotomy between the theological and philosophical approches.

Hegel presents the State as the epitome of individual freedom in a set of institutions, just like Christ is represented as the epitome of God in Christian history. The more a State is free, insofar it is rational and the highest form of Spirit, the closer it is to the State itself.

Hegel’s views on religion in the state cannot be sufficiently aligned with that of Hobbes or Locke, and Hegel’s views are very much his own. In a sense, he combines elements of both of these two writers, and takes aspects that make it difficult to draw a final conclusion that his ideas are more like one than the other. Hegel’s views on religion in relation to politics greatly differ from that of Hobbes and Locke, but he believes that religion can play a vital role in creating ethical political communities. Practicing your faith can provide information on morals to live by, ad create a stronger society.

The servant, however, is truly Hegel’s main focal point because the servant is really where the meat of the self conscious lies. It lives in fear of the master, working in servitude to produce many things. First, the servant wants to please the master with ideas and inventions so that it can be recognized also. It endures some of this torment out of fear, but also so that it can be recognized. The servant produces these inventions, and over time, realizes itself because it can produce. It becomes aware through suffering. The servant is really the powerhouse of the self consciousness, although the balance of master and servant is still even.