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By Eric Michael Dale
In Phenomenology of Spirit (1806) Hegel is frequently held to have introduced the top of background, the place 'history' is to be understood because the lengthy pursuit of ends in the direction of which humanity had consistently been striving. during this, the 1st ebook in English to completely critique this entrenched view, Eric Michael Dale argues that it's a misinterpretation. Dale deals a interpreting of his personal, exhibiting the way it sits in the higher schema of Hegel's concept and makes room for an figuring out of the 'end of history' as Hegel meant. via a sublime research of Hegel's philosophy of heritage, Dale courses the reader clear of the typical misinterpretation of the 'end of history' to different useful components of Hegel's arguments that are usually missed and should suffer. His ebook could be of significant curiosity to students and complicated scholars of Hegel, the philosophy of historical past, and the historical past of political concept.
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Example text
Hegel constantly leads us back to events, and forbids us to ignore their particularity. By taking history seriously, Hegel takes the actual events of history seriously. Nevertheless, Hegel’s account of history is not exclusively about the events, however important they are. According to Hegel, there is an inner dynamic at work, an effective reason which informs the realization of individual ends, and makes of them a universal end. Accordingly, the greatest threat to the coherence of this universal end is contingency or Zufälligkeit.
But this is not Hegel’s final verdict on das Absolute. The absolute is the process, not the goal; the realization of the finality of the process within the trajectory of the process, proleptically appropriated by the sociality of reason and made concrete within human lives, human means, human ends, and ultimately (absolutely) in human history. 20 Hegel and the end of history The question of the end of history demands that attention be paid to events; whatever we mean when we speak of history, if it is uncoupled from events, the event, the call of time, it becomes meaningless idealism.
For all the importance of his argument, particularly in terms of raising 24 Hegel and the end of history the problem of the end of history anew in the post-Cold War era in the United States, Fukuyama is a minor character in the large drama of the end of history which I outline in Part I of this book. The major players – Engels, Kojève, Nietzsche, Hegel – are all detailed in individual chapters below. But some attention should be paid to the version of the end of history which Fukuyama once presented as the culmination of Western history, for the end of history as a problem is clear here as nowhere else.