priori； it is at the same time just as really a result； since the thought produced and； indeed； the life
and action are produced to produce themselves。 This activity contains the essential element of a
negation； because to produce is also to destroy； Philosophy in producing itself； has the natural as
its starting point in order to abrogate it again。 Philosophy thus makes its appearance at a time
when the Mind of a people has worked its way out of the indifference and stolidity of the first life
of nature； as it has also done from the standpoint of the emotional； so that the individual aim has
blotted itself out。 But as Mind passes on from its natural form； it also proceeds from its exact code
of morals and the robustness of life to reflection and conception。 The result of this is that it lays
hold of and troubles this real； substantial kind of existence； this morality and faith； and thus the
period of destruction commences。 Further progress is then made through the gathering up of
thought within itself。 It may be said that Philosophy first commences when a race for the most part
has left its concrete life； when separation and change of class have begun； and the people
approach toward their fall； when a gulf has arisen between inward strivings and external reality；
and the old forms of Religion； &c。； are no longer satisfying； when Mind manifests indifference to its
living existence or rests unsatisfied therein； and moral life becomes dissolved。 Then it is that Mind
takes refuge in the clear space of thought to create for itself a kingdom of thought in opposition to
the world of actuality； and Philosophy is the reconciliation following upon the destruction of that
real world which thought has begun。 When Philosophy with its abstractions paints grey in grey； the
freshness and life of youth has gone； the reconciliation is not a reconciliation in the actual； but in the
ideal world。 Thus the Greek philosophers held themselves far removed from the business of the
State and were called by the people idlers； because they withdrew themselves within the world of
thought。
This holds good throughout all the history of Philosophy。 It was so with Ionic Philosophy in the
decline of the Ionic States in Asia Minor。 Socrates and Plato had no more pleasure in the life of
the State in Athens； which was in the course of its decline； Plato tried to bring about something
better with Dionysius。 Thus in Athens； with the ruin of the Athenian people； the period was
reached when Philosophy appeared。 In Rome； Philosophy first expanded in the decline of the
Republic and of Roman life proper； under the despotism of the Roman Emperors： a time of
misfortune for the world and of decay in political life； when earlier religious systems tottered and
everything was in the process of struggle and disintegration。 With the decline of the Roman
Empire； which was so great； rich and glorious； and yet inwardly dead； the height and indeed the
zenith of ancient Philosophy is associated through the Neo…Platonists at Alexandria。 It was also in
the fifteenth and sixteenth centuries； when the Teutonic life of the Middle Ages acquired another
form； that Philosophy first became taught； though it was later on that it attained to independence。
Before that； political life still existed in unity with Religion； or if the State fought against the Church；
the Church still kept the foremost place； but now the gulf between Church and State came into
existence。 Philosophy thus comes in at a certain epoch only in the development of the whole。
c。 Philosophy as the thought of its time。
But men do not at certain epochs； merely philosophize in general； for there is a definite Philosophy
which arises among a people； and the definite character of the standpoint of thought is the same
character which permeates all the other historical sides of the spirit of the people； which is most
intimately related to them； and which constitutes their foundation。 The particular form of a
Philosophy is thus contemporaneous with a particular constitution of the people amongst whom it
makes its appearance； with their institutions and forms of government； their morality； their social
life and the capabilities； customs and enjoyments of the same； it is so with their attempts and
achievements in art and science； with their religions； warfares and external relationships； likewise
with the decadence of the States in which this particular principle and form had maintained its
supremacy； and with the origination and progress of new States in which a higher principle finds its
manifestation and development。 Mind in each case has elaborated and expanded in the whole
domain of its manifold nature the principle of the particular stage of self…consciousness to which it
has attained。 Thus the Mind of a people in its richness is an organization； and； like a Cathedral； is
divided into numerous vaults； passages； pillars and vestibules； all of which have proceeded out of
one whole and are directed to one end。 Philosophy is one form of these many aspects。 And which
is it？ It is the fullest blossom； the Notion of Mind in its entire form； the consciousness and spiritual
essence of all things； the spirit of the time as spirit present in itself。 The multifarious whole is
reflected in it as in the single focus； in the Notion which knows itself。
The Philosophy which is essential within Christianity could not be found in Rome； for all the
various forms of the whole are only the expression of one and the same determinate character。
Hence political history； forms of government； art and religion are not related to Philosophy as its
causes； nor； on the other hand； is Philosophy the ground of their existence … one and all have the
same common root； the spirit of the time。 It is one determinate existence； one determinate
character which permeates all sides and manifests itself in politics and in all else as in different
elements； it is a condition which hangs together in all its parts； and the various parts of which
contain nothing which is really inconsistent； however diverse and accidental they may appear to
be； and however much they may seem to contradict one another。 This particular stage is the
product of the one preceding。 But to show how the spirit of a particular time moulds its whole
actuality and destiny in accordance with its principle； to show this whole edifice in its conception；
is far from us … for that would be the object of the whole philosophic world…history。 Those forms
alone concern us which express the principle of the Mind in a spiritual element related to
Philosophy。
This is the position of Philosophy amongst its varying forms； from which it follows that it is entirely
identical with its time。 But if Philosophy does not stand above its time in content； it does so in
form； because； as the thought and knowledge of that which is the substantial spirit of its time； it
makes that spirit its object。 In as far as Philosophy is in the spirit of its time； the latter is its
determined content in the world； although as knowledge； Philosophy is above it； since it places it in
the relation of object。 But this is in form alone； for Philosophy really has no other content。 This
knowledge itself undoubtedly is the actuality of Mind； the self…knowledge of Mind which
previously was not present： thus the formal difference is also a real and actual difference。 Through
knowledge； Mind makes manifest a distinction between knowledge and that which is； this
knowledge is thus what produces a new form of development。 The new forms at first are only
special modes of knowledge； and it is thus that a new Philosophy is produced： yet since； it already
is a wider kind of spirit； it is the inward birth…place of the spirit which will later arrive at actual
form。 We shall deal further with this in the concrete below； and we shall then see that what the
Greek Philosophy was； entered； in the Christian world； into actuality。
Introduction
B。 The Relation of Philosophy to Other
Departments of Knowledge
2。 Separation of Philosophy from other Allied Departments of
Knowledge。
The history of the other Sciences； of culture and above all the history of art and of religion are；
partly in regard to the elements contained in them； and partly to their particular objects； related to
the history of Philosophy。 It is through this relationship that the treatment of the history of
Philosophy has been so confused。 If it is to concern itself with the possession of culture generally
and then with scientific culture； and then again with popular myths and the dogmas contained only
in them； and yet farther with the religious reflections which are already thoughts of a speculative
kind； and which make their appearance in them； no bounds are left to Philosophy at all。 This is so；
partly on account of the amount of material itself and the labour required in working it up and
preparing it； and partly because it is in immediate connection with so much else。 But the separation
must not be made arbitrarily or as by chance； but must be derived from fundamental
determinations。 If we merely look at the name of Philosophy； all this matter will pertain to its
histor