serve to set aside many questions and demands which might； from our ordinary prejudices； arise in
such a history。
Introduction
THERE are various aspects under which the History of Philosophy may possess interest。 We shall
find the central point of this interest in the essential connection existing between what is apparently
past and the present stage reached by Philosophy。 That this connection is not one of the external
considerations which may be taken into account in the history of Philosophy； but really expresses
its inner character： that the events of this history； while they perpetuate themselves in their effects
like all other events； yet produce their results in a special way…this it is which is here to be more
clearly expounded。
What the history of Philosophy shows us is a succession of noble minds； a gallery of heroes of
thought； who； by the power of Reason； have penetrated into the being of things； of nature and of
spirit； into the Being of God； and have won for us by their labours the highest treasure； the treasure
of reasoned knowledge。
The events and actions of this history are therefore such that personality and individual character
do not enter to any large degree into its content and matter。 In this respect the history of
Philosophy contrasts with political history； in which the individual； according to the peculiarity of
his disposition； talents； affections； the strength or weakness of his character； and in general；
according to that through which he is this individual； is the subject of actions and events。 In
Philosophy； the less deserts and merits are accorded to the particular individual； the better is the
history； and the more it deals with thought as free； with the universal character of man as man； the
more this thought； which is devoid of special characteristic； is itself shown to be the producing
subject。
The acts of thought appear at first to be a matter of history； and； therefore； things of the past and
outside our real existence。 But in reality we are what we are through history： or； more accurately；
as in the history of Thought； what has passed away is only one side； so in the present； what we
have as a permanent possession is essentially bound up with our place in history。 The possession
of self…conscious reason； which belongs to us of the present world； did not arise suddenly； nor did
it grow only from the soil of the present。 This possession must be regarded as previously present；
as an inheritance； and as the result of labour…the labour of all past generations of men。 Just as the
arts of outward life； the accumulated skill and invention； the customs and arrangements of social
and political life； are the result of the thought； care； and needs； of the want and the misery； of the
ingenuity； the plans and achievements of those who preceded us in history； so； likewise； in science；
and specially in Philosophy； do we owe what we are to the tradition which； as Herder has put it
（1） like a holy chain； runs through all that was transient； and has therefore passed away。 Thus has
been preserved and transmitted to us what antiquity produced。
But this tradition is not only a stewardess who simply guards faithfully that which she has received；
and thus delivers it unchanged to posterity； just as the course of nature in the infinite change and
activity of its forms ever remains constant to its original laws and makes no step in advance。 Such
tradition is no motionless statue； but is alive； and swells like a mighty river； which increases in size
the further it advances from its source。 The content of this tradition is that which the intellectual
world has brought forth； and the universal Mind does not remain stationary。 But it is just the
universal kind with which we have to do。 It may certainly be the case with a single nation that its
culture； art； science…its intellectual activities as a whole…are at a standstill。 This appears； perhaps；
to be the case with the Chinese； for example； who may have been as far advanced in every
respect two thousand years ago as now。 But the world…spirit does not sink into this rest of
indifference； this follows from its very nature； for its activity； is its life。 This activity presupposes a
material already present； on which it acts； and which it does not merely augment by the addition of
new matter； but completely fashions and transforms。 Thus that which each generation has
produced in science and in intellectual activity； is an heirloom to which all the past generations have
added their savings； a temple in which all races of men thankfully and cheerfully deposit that which
rendered aid to them through life； and which they had won from the depths of Nature and of
Mind。 To receive this inheritance is also to enter upon its use。 It constitutes the soul of each
successive generation； the intellectual substance of the time； its principles； prejudices； and
possessions； and this legacy is degraded to a material which becomes metamorphosed by Mind。
In this manner that which is received is changed； and the material worked upon is both enriched
and preserved at the same time。
This is the function of our own and of every age： to grasp the knowledge which is already existing；
to make it our own； and in so doing to develop it still further and to raise it to a higher level。 In thus
appropriating it to ourselves we make it into something different from what it was before。 On the
presupposition of an already existing intellectual world which is transformed in our appropriation of
it； depends the fact that Philosophy can only arise in connection with previous Philosophy； from
which of necessity it has arisen。 The course of history does not show us the Becoming of things
foreign to us； but the Becoming of ourselves and of our own knowledge。
The ideas and questions which may be present to our mind regarding the character and ends of the
history of Philosophy； depend on the nature of the relationship here given。 In this lies the
explanation of the fact that the study of the history of Philosophy is an introduction to Philosophy
itself。 The guiding principles for the formation of this history are given in this fact； the further
discussion of which must thus be the main object of this introduction。 We must also； however；
keep in mind； as being of fundamental importance； the conception of the aim of Philosophy。 And
since； as already mentioned； the systematic exposition of this conception cannot here find a place；
such discussion as we can now undertake； can only propose to deal with the subject provisionally
and not to give a thorough and conclusive account of the nature of the Becoming of Philosophy。
This Becoming is not merely a passive movement； as we suppose movements such as those of the
sun and moon to be。 It is no mere movement in the unresisting medium of space and time。 What
we must represent to ourselves is the activity of free thought； we have to present the history of the
world of thought as it has arisen and produced itself。
There is an old tradition that it is the faculty of thought which separates men from beasts； and to
this tradition we shall adhere。 In accordance with this； what man has； as being nobler than a beast；
he has through thinking。 Everything which is human； however it may appear； is so only because the
thought contained in it works and has worked。 But thought； although it is thus the essential；
substantial； and effectual； has many other elements。 We must； however； consider it best when
Thought does not pursue anything else； but is occupied only with itself … with what is noblest …
when it has sought and found itself。 The history which we have before us is the history of Thought
finding itself； and it is the case with Thought that it only finds itself in producing itself； indeed； that it
only exists and is actual in finding itself。 These productions are the philosophic systems； and the
series of discoveries on which Thought sets out in order to discover itself； forms a work which has
lasted twenty…five hundred years。
If the Thought which is essentially Thought； is in and for itself and eternal； and that which is true is
contained in Thought alone； how； then； does this intellectual world come to have a history？ In
history what appears is transient； has disappeared in the night of the past and is no more。 But true；
necessary thought … and it is only with such that we have to do … is capable of no change。 The
question here raised constitutes one of those matters first to be brought under our consideration。
But in the second place； there are also many most important things outside of Philosophy； which
are yet the work of Thought； and which are left unconsidered。 Such are Religion； Political History；
forms of Government； and the Arts and Sciences。 The question arises as to how these operations
differ from the subject of consideration； and how they are related in history？ As regards these two
points of view； it is desirable to show in what sense the history of Philosophy is here taken； in
order to see clearly what we are about。 Moreover； in the third place； we must first take a general
survey before we descend to particulars； else the whole is not seen for the me