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19th Century Philosophers

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|eliminating Kant’s “things-in-themselves” (external reality) and making the self, or the ego, the ultimate reality. Fichte |
|maintained that the world is created by an absolute ego, which is conscious first of itself and only later of non-self, or the |
|otherness of the world. The human will, a partial manifestation of self, gives human beings freedom to act. Friedrich Wilhelm |
|Joseph von Schelling moved still further toward absolute idealism by construing objects or things as the works of the |
|imagination and Nature as an all-embracing being, spiritual in character. Schelling became the leading philosopher of the |
|movement known as romanticism, which in contrast to the Enlightenment placed its faith in feeling and the creative imagination |
|rather than in reason. The romantic view of the divinity of nature influenced the American transcendentalist movement, led by |
|poet and essayist Ralph Waldo Emerson. |
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|Hegel |
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|Georg Wilhelm Friedrich Hegel |
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|The most powerful philosophical mind of the 19th century was the German philosopher Georg Wilhelm Friedrich Hegel, whose system |
|of absolute idealism, although influenced greatly by Kant and Schelling, was based on a new conception of logic and |
|philosophical method. Hegel believed that absolute truth, or reality, exists and that the human mind can know it. This is so |
|because “whatever is real is rational,” according to Hegel. He conceived the subject matter of philosophy to be reality as a |
|whole, a reality that he referred to as Absolute Spirit, or cosmic reason. The world of human experience, whether subjective or |
|objective, he viewed as the manifestation of Absolute Spirit. |
|Philosophy’s task, according to Hegel, is to chart the development of Absolute Spirit from abstract, undifferentiated being into|
|more and more concrete reality. Hegel believed this development occurs by a dialectical process—that is, a process through which|
|conflicting ideas become resolved—which consists of a series of stages that occur in triads (sets of three). Each triad involves|
|(1) an initial state (or thesis), which might be an idea or a movement; (2) its opposite state (or antithesis); and (3) a higher|
|state, or synthesis, that combines elements from the two opposites into a new and superior arrangement. The synthesis then |
|becomes the thesis of the next triad in an unending progress toward the ideal. |
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|Hegel: From Introductory Lectures on Aesthetics |
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|In his effort to develop an all-encompassing philosophical system, German philosopher Georg Wilhelm Friedrich Hegel wrote on |
|topics ranging from... |
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|Hegel argued that this dialectical logic applies to all knowledge, including science and history. His discussion of history was |
|particularly influential, especially because it supported the political and social philosophy later developed by Karl Marx. |
|According to Hegel human history demonstrates the dialectical development of Absolute Spirit, which can be observed by studying |
|conflicts and wars and the rise and fall of civilizations. He maintained that political states are real entities, the |
|manifestation of Spirit in the world, and participants of history. In every epoch a particular state is the bearer or agent of |
|spiritual advance, and it thereby gathers to itself power. Because the dialectic means opposition and conflict, war must be |
|expected, and it has value as evidence of the health of a state. |
|Hegel’s philosophy stimulated interest in history by representing it as a deeper penetration into reality than the natural |
|sciences provide. His conception of the national state as the highest social embodiment of the Absolute Spirit was for some time|
|believed to be a main source of 20th-century totalitarianism, although Hegel himself advocated a large measure of individual |
|freedom. |
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|Schopenhauer |
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|Arthur Schopenhauer |
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|German philosophers of the 19th century who came after Hegel rejected Hegel’s faith in reason and progress. Arthur Schopenhauer |
|in The World as Will and Idea (1819) argued that existence is fundamentally irrational and an expression of a blind, meaningless|
|force—the human will, which encompasses the will to live, the will to reproduce, and so forth. Will, however, entails continuous|
|striving and results in disappointment and suffering. Schopenhauer offered two avenues of escape from irrational will: through |
|the contemplation of art, which enables one to endure the tragedy of life, and through the renunciation of will and of the |
|striving for happiness. |
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|Schopenhauer on the Suffering of the World |
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|German philosopher Arthur Schopenhauer developed a philosophy of pessimism that focused on the nature of the “will,” a term |
|Schopenhauer used to mean... |
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|Schopenhauer was one of the first Western philosophers to be influenced by Indian philosophy, which was then appearing in Europe|
|in translation. The influence of Buddhist thought, for example, appears in his sense that the world is full of evil and |
|suffering which can be overcome only through resignation and renunciation. Schopenhauer’s own view that an irrational force lies|
|at the center of life subsequently influenced voluntaristic psychology, a school of psychology that emphasized the causes for |
|our choices; sociological studies that examine nonrational factors affecting people; and cultural attitudes that play down the |
|value of reason in life. |
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|Nietzsche |
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|German philosopher Friedrich Nietzsche continued the revolt against reason initiated by the romantic movement, but he scornfully|
|repudiated Schopenhauer’s negative, resigned attitude. Instead, Nietzsche affirmed the value of vitality, strength, and the |
|supremacy of an existence that is purely egoistic. He also scorned the Christian and democratic ideas of the equal worth of |
|human beings, maintaining that it is up to a few aristocrats to refuse to subordinate themselves to a state or cause, and |
|thereby achieve self-realization and greatness. For Nietzsche the power to be strong was the greatest value in life. Although |
|Nietzsche valued geniuses over dictators, his beliefs helped bolster the ideas of the National Socialists (Nazis) who gained |
|control of Germany in the 1930s (see National Socialism). |
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|GREAT WORKS OF LITERATURE |
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|Nietzsche: From Thus Spake Zarathustra |
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|One of the most controversial works of 19th-century philosophy, Thus Spake Zarathustra (1883-1885) articulated German |
|philosopher Friedrich... |
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|Friedrich Nietzsche |
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|Kierkegaard |
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|Søren Kierkegaard |
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|Danish philosopher Søren Kierkegaard developed another distinctive philosophy of life. Kierkegaard’s ideas, which were not |
|appreciated until a century after their appearance, were literary, religious, and self-revealing rather than systematic in |
|character. They stressed the importance of experiences that the intellectual mind judges as absurd, including the experiences of|
|angst (“anxiety”) and “fear and trembling.” (The latter phrase is the title of one of his books.) Such experiences, in his view,|
|lead first to despair and eventually to religious faith. Kierkegaard discussed this process in terms of the religious person who|
|is commanded by God to sacrifice his own most cherished treasures, as in the example of Abraham and the sacrifice of Isaac in |
|the Old Testament. Although Abraham cannot understand this absurd request from God, he decides to obey his commitment to God. |
|Through such terrible experiences, Kierkegaard claimed, we learn that humanity’s relationship to God is absolute and all else |
|relative. What is most significant in a person’s life, Kierkegaard concluded, are the decisions made in such ethical crises. |
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|Kierkegaard: From Fear and Trembling |
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|Danish religious philosopher Søren Kierkegaard rejected the all-encompassing, analytical philosophical systems of such |
|19th-century thinkers as... |
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|Kierkegaard’s ideas came to have importance in the 20th century. The concepts of existence, dread, the absurd, and decision were|
|influential in Germany, France, and English-speaking countries. The condition of humankind during an epoch with two world wars |
|gave these ideas a new relevance; the philosophers who developed them founded the movement now known as existentialism. |
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|Bentham and Mill |
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|Jeremy Bentham and John Stuart Mill, both economists as well as philosophers, dominated philosophy in England during the 19th |
|century. Bentham originated the ethical principle of utilitarianism—that what is useful is good—and Mill developed and refined |
|the doctrine. The utilitarians argued for an ethical principle that would be superior to the self-interest of the individual, |
|just as Kant had established a rational principle of moral law superior to individual desire, by which people’s conduct ought to|
|be governed. The utilitarians based their principle on the theory that everyone desires his or her own happiness, that people |
|have to find that happiness in society, and that consequently we all have an interest in the general happiness. They took the |
|position that whatever produces the greatest happiness for the greatest number of people is what is most useful for all. This is|
|the meaning of the principle of utility, or benefit, from which utilitarianism takes its name. |
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|Jeremy Bentham |
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|In evaluating happiness, Bentham believed it possible to measure quantitatively the pleasures resulting from each action—the |
|pleasures of oneself and the pleasure of others—and thus to decide in any instance what promoted the greatest amount of |
|happiness. Mill partly abandoned that idea and maintained that one should consider the quality, or type, of pleasure as well as |
|the quantity. Mill applied utilitarian principles to social justice, and the principle of utility influenced legislation that |
|brought about social and economic reforms in Great Britain. |
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|HISTORIC DOCUMENTS |
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|From Principles of Morals and Legislation |
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|British philosopher and economist Jeremy Bentham (1748-1832) was the originator of the doctrine known as utilitarianism. He |
|declared that in order to... |
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|GREAT WORKS OF LITERATURE |
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|Mill: The Subjection of Women |
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|British philosopher and economist John Stuart Mill, though a leading proponent of utilitarianism during the 19th century, came |
|to understand that... |
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|From Utilitarianism |
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|English philosopher-economist John Stuart Mill was one of the most important thinkers of the 19th century. The son of English |
|philosopher James Mill,... |
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|Karl Marx and Marxism |
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|Karl Marx |
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|The most influential achievement in political philosophy during the 19th century was the development of Marxism (see Political |
|Theory). German political philosopher Karl Marx, who created the system known as Marxism, and his collaborator Friedrich Engels |
|accepted the basic form of Hegel’s dialectic of history, but they made crucial modifications. For them history was a matter of |
|the development not of Absolute Spirit but of the material conditions governing humanity’s economic existence. In their view, |
|later known as historical materialism, the history of society is a history of class struggle in which the ruling class uses |
|religion and other traditions and institutions, as well as its economic power, to reinforce its domination over the working |
|classes. Human culture, according to Marx, is dependent on economic (material) conditions and serves economic ends. Religion, he|
|concluded, is “the opiate of the masses” that serves the political end of suppressing mass revolution. Marxism is a theory of |
|revolution, of history, of economics, and of politics, and it served as the ideology for Communism. Although he was a |
|philosopher Marx had disdain for merely theoretical intellectual work, stating, “The philosophers have only interpreted the |
|world in different ways; the point is to change it.” |
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|HISTORIC DOCUMENTS |
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|From The Communist Manifesto |
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|Many Socialist and Communist tracts were published in the early and mid-19th century, but the succinct expression of Socialist |
|ideas and the dramatic... |
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|Marx’s view of human history is both profoundly pessimistic and profoundly optimistic. Its pessimism lies in his belief that |
|history reflects the oppression of the many by a small minority, who thereby secure economic and political power. It is |
|optimistic on two counts. First, Marx believed that technical innovations bring about new ways of meeting human needs and make |
|it increasingly possible for people to satisfy their deepest wants and to develop and perfect their individual capacities. |
|Second, Marx claimed to have proved that the long history of oppression would soon end when the masses rise up and usher in a |
|revolution that will create a classless utopian society. The first idea enabled Marx to bring attention in the modern era to |
|Aristotle’s idealistic conception of human flourishing, which called upon people to develop and manifest many different |
|abilities, including intellectual, artistic, and physical skills. The second idea motivated much radical activity during the |
|20th century, including the Russian Revolutions of 1917, the Communist victory in China in 1949, and the Cuban Revolution of |
|1959. |
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