Letters from and to Hegel have been added as a nineteenth
volume, under the editorship of Karl Hegel, 1887.[1]

[Footnote 1: Hegel's Life has been written by Karl Rosenkranz (1844), who
has also defended the master (_Apologie Hegels_, 1858) against R.
Haym _(Hegel und seine Zeit,_ 1857), and extolled him as the national
philosopher of Germany (1870; English by G.S. Hall). Cf., further, the
neat popular exposition by Karl Koestlin, 1870, and the essays by Ed. von
Hartmann, _Ueber die dialektische Methode_, 1868, and _Hegels Panlogismus_
(1870, incorporated in the _Gesammelte Studien und Aufsaetze_, 1876). [The
English reader may consult E. Caird's _Hegel_ in Blackwood's Philosophical
Classics, 1883; Harris's _Hegel's Logic_, Morris's _Hegel's Philosophy of
the State and of History_, and Kedney's _Hegel's Aesthetics_ in Griggs's
Philosophical Classics; and Wallace's translation of the "Logic"--from
the _Encyclopaedia_--with Prolegomena, 1874, 2d. ed., Translation, 1892,
Prolegomena to follow. Stirling's _Secret of Hegel, 2_ vols., London, 1865,
includes a translation of a part of the _Logic_, and numerous translations
from different works of the master are to be found in the _Journal of
Speculative Philosophy_. The _Lectures on the Philosophy of History_ have
been translated by J. Sibree, M.A., in Bohn's Library, 1860, and E.S.
Haldane is issuing a translation of those on the _History of Philosophy_,
vol. i., 1892.--TR.]]

We may preface our exposition of the parts of the system by some remarks on
Hegel's standpoint in general and his scientific method.

%1. Hegel's View of the World and his Method.%

In Hegel there revives in full vigor the intellectualism which from the
first had lain in the blood of German philosophy, and which Kant's moralism
had only temporarily restrained. The primary of practical reason is
discarded, and theory is extolled as the ground, center, and aim of human,
nay, of all existence.

Leibnitz and Hegel are the classical representatives of the
intellectualistic view of the world. In the former the subjective
psychological point of view is dominant, in the latter, the objective
cosmical position: Leibnitz argues from the representative nature of the
soul to an analogous constitution of all elements of the universe; from the
general mission of all that is real, to be a manifestation of reason, Hegel
deduces that of the individual spirit, to realize a determinate series of
stages of thought.