IIKCKSll'ITS 



621 



organic as .-\liiliiiin- wlmt M latent and obscure 

 in tin- inorganic. Not, indeed, as if the Hpecial 

 si-it-nces ul" mechanics, chemistry, biology, &c. were 

 not right in keeping to their own special principles. 

 Hut, in thu hist resort, when we attempt, as it is 

 the business of philosophy to attempt, to nee all 

 these sphere^ of existence in their relation to each 

 oilier, as well as to the intelligence that knows 

 tin-in, we must regard nature as becoming self- 

 oiiiM-ious i.e. as revealing its secret meaning only 

 /' and /// 111:111 ; and we must find the key to the 

 secret of man's nature in the highest energies of 

 his moral and intellectual life. 



Finally, in attempting to work out this idea of 

 evolution HI--I-I teaches us to regard it as a 

 jirinjim.1 hi/ aiifiii/intinm. While, therefore, there is 

 a unity of principle in all things that exist, yet, in 

 order to develop, this principle must differentiate 

 itself, must manifest itself in different forms, and 

 these forms must inevitably come into conflict with 

 each other. In truth, however, the forms which have 

 thus come to be opposed are really complementary 

 or necessary to each other, and therefore their con- 

 flict is limited by the unity which they express, 

 and which ultimately n rust subordinate them all to 

 itself. This idea may be most easily illustrated by 

 reference to the unity of the social organism, which 

 manifests itself in a division of labour between 

 its members. In developing their powers these 

 members are brought into antagonism with each 

 other ; but if their conflict and competition is not 

 to destroy the society, it must be subordinated to 

 their co-operation. That the organic unity of the 

 society should maintain itself means, therefore, that 

 there should be such community between its 

 members that all their conflict and competition 

 should only lead to a better distribution of functions 

 between them, and should thus contribute to 

 direct and improve the life of the society as a 

 whole. This illustration may give some clue to 

 the principle which Hegel works out in application 

 to all spheres of the life of nature and of man. On 

 it is based Hegel's ultimate division of philosophy 

 into the three departments logic, or the science 

 of thought in its pure unity with itself ; the philo- 

 sophy of nature, in which the ideal principle, which 

 is supposed to exist in all things, is shown to under- 

 lie even the externality of the material world ; and 

 the philosophy of spirit i.e. of the life of man as 

 a self-conscious being, standing in relation to a 

 material world, which seems to be altogether 

 external to him, and yet subordinating it to his 

 own life. But these words are the indication of 

 ideas which it would take many pages fully to 

 explain. 



Hegel's collected works, edited by a number of friends 

 and disciples, appeared after his death in 18 vols. ( 1832- 

 45 ). On his life and philosophy, see Rosenkranz, ffegels 

 Leben (1844), Apolot/ie Heyels (1858), and Hegel als 

 Deatscher Ntianali)hilo*oph (1870); Haym, Hy/el und 

 teine Zeit (1857); Kostlin, He f /el (1870); the histories 

 of this period of German philosophy by Michelet (1838), 

 Chalybaus (5th ed. 1860), and especially Erdmann (voL 

 iii. 1848-53) ; Hutchison Stirling, Secret of Hegel (2 vols. 

 1865 ) ; Wallace, translation of the Lot/if froin the En- 

 cyclopedic, with prolegomena (1874); E. Caird, Heijel 

 (in 'Philos. Classics' series, 1883); Seth, The Develop- 

 ment from Kant to Hegel (1882); Heijel's ./-,V /,,/-. by 

 Kedney, He'/efs Logic, by W. T. Harris, HtgeCs Philo- 

 sophy of Religion, by A. M. Fairbairn, Ht'qcl's Philosophy 

 of History and the State, by O. S. Morris (Chicago, 

 1886-90). There are translations of Hegel's Philosophy 

 of History, by Sibree (1857), of the Philosophy of Rvjht, 

 by Dyde, of the Philosophy of Art, by Hastie and by 

 Bosanquet, of the Philosophy of Religion, by Speirs and 

 Sanderson, and of the History of Philosophy (3 vols 

 1892-96), by Miss Haldane. 



At the time of Hegel's death his philosophy was 

 dominant in (n-nnany; and at that time there seemed 

 to be a consensus among his pupila a* to its interpretation. . 



But division toon arose between those who, following 

 the apparent tendency of their master, interpreted the 

 principles of Hegelian philosophy in an orthodox and 

 conservative spirit, and those who emphasised its nega- 

 tive dialectic, and used it as a weapon of attack against 

 the existing order of church and state. After the appear- 

 ance of Strauss's Leben Jesu (1835) the school may bo 

 regarded as having broken up into 'Old Hegelians,' or 

 'the Right ' Hotho, Gabler, Hrdinann, Daub, Marhein- 

 eke, Goschel ; ' the Centre ' Kosenkranz, Cans, Vatke, 

 Conradi; and 'the Left,' the 'Young Hegelians' 

 Strauss, Michelet, Feuerbach, Bruno Bauer, Huge, Karl 

 Marx of whom some even maintained that the legiti- 

 mate development of the philosophy was found in 

 atheism, materialism, and communism. The result of 

 these controversies was that the Hegelians almost ceased 

 to exist as a definite school ; but the ideas of Hegel still 

 retain their power, and form one of the most important 

 elements in modern culture. Many who cannot be 

 regarded as in any strict sen. e Hegelians have owed 

 their main philosophic stimulus to Hegel such as F. 

 C. Baur, Schwegler, Zeller, Kuno Fischer; and the so- 

 called ' pseudo-Hegelians ' I. H. Fichte, Weisse, Chaly- 

 bilus. Ulrici, Carriere. Hegelianism is the most import- 

 ant element in the philosophy of the popular pessimist 

 Von Hartmann. Out of Germany, Hegelianism is re- 

 presented more or less directly by Heiberg and Martensen 

 in Denmark ; in France, by Leroux, Prevost, and others ; 

 in Italy, by Vera and Mariano ; in Britain, by Hutchison 

 Stirling, J. Caird, E. Caird, Wallace, Green, and Bradley ; 

 in America, by W. T. Harris and others. Hegel's eldest 

 son, Karl (born 1813), became distinguished as an his- 

 torian, and was professor of History successively at 

 Kostock and Erlangen. Another son, Immauuel (born 

 1814 ), held high administrative offices under the Prussian 

 government, and was leader of the Conservative and 

 Hi^'li Church party. 



Hegesippus, the earliest of the Christian 

 church historians ; of his life we know nothing 

 save that he was almost certainty a Jewish convert 

 and that he flourished about the middle of the 2d 

 century. From a statement of his own, preserved 

 in Eusebius (iv. 22), we learn that he made a jour- 

 ney to Rome, visiting Corinth upon the way, and 

 when at Rome compiled a list of the bishops of 

 the Roman see down to Anicetus (156-67 A.D.). 

 Further, he is represented as adding ' to Anicetus 

 succeeds Soter ; and to Soter, Eleutherus ' ( 175- 

 89). Hegesippus must thus have written most of 

 his history previous to 167 A.D., and he most prob- 

 ably published it early in the episcopate of Eleu- 

 therus. This agrees well with the statement of St 

 Jerome that Hegesippus had bordered on the 

 apostolic age (vicinits apostolicorum temporum), 

 for if born so early as 120 he came very near the 

 age of St John. His work was entitled Five 

 Memorials of Ecclesiastical Affairs, and appears 

 not to have been a complete and continuous his- 

 tory, although extending from the death of Christ 

 to the writer's own age. Unhappily it survives 

 only in a few fragments which Eusebius had em- 

 bodied in his own history, the most important of 

 which are his account of the martyrdom of St 

 James and also of St Simeon of Jerusalem. Euse- 

 bius commends his doctrinal fidelity, and St Jerome 

 the simplicity and unpretentiousness of his style. 

 The question has been much discussed whether 

 Ilejesippus belonged to the Judaising Christian 

 party or not. Baur went so far as to pronounce 

 him a declared enemy to St Paul, relying mainly 

 upon a passage preserved in Photius, in which 

 Hegesippus declares that an opinion of many, 

 corresponding exactly to what is said in 1 Cor. 

 ii. 9, is contradictory to the express word of the 

 Lord himself in Matt. \iii. 16. But it is much more 

 likely that Hegesippus is here aiming at the Gnostic 

 misconception of these words rather than that of 

 St Paul, for the reference is obviously to their 

 claims to special spiritual insight ; while a further 

 passage preserved, used by the Tubingen school to 

 fortify their inference viz. that those who wer 



