Lectures　on　the　History　of　Philosophy
  by　G　W　F　Hegel　（1805…6）
  Translated　by　E　S　Haldane　（1892…6）
  Inaugural　Address
  Prefatory　Note
  Introduction
  A。　Notion　of　the　History　of　Philosophy
  1。　Common　Ideas　regarding　the　History　of　Philosophy
  a。　The　History　of　Philosophy　as　an　accumulation　of　Opinions
  b。　Proof　of　futility　of　Philosophical　Knowledge　obtained　through　History　of　Philosophy
  itself
  c。　Explanatory　remarks　on　the　diversity　in　Philosophies
  2。　Explanatory　remarks　on　the　Definition　of　the　History　of　Philosophy
  a。　The　Notion　of　Development
  b。　The　Notion　of　the　Concrete
  c。　Philosophy　as　the　apprehension　of　the　development　of　the　Concrete
  3。　Results　obtained　with　respect　to　the　notion　of　the　History　of　Philosophy
  a。　The　development　in　Time　of　the　various　Philosophies
  b。　The　application　of　the　foregoing　to　the　treatment　of　Philosophy
  c。　Further　comparison　between　the　History　of　Philosophy　and　Philosophy　itself
  B。　Relation　of　Philosophy　to　other　Departments　of　Knowledge
  1。　The　Historical　Side　of　this　Connection
  a。　Outward　and　historical　conditions　imposed　upon　Philosophy
  b。　The　commencement　in　History　of　an　intellectual　necessity　for　Philosophy
  c。　Philosophy　as　the　thought　of　its　time
  2。　Separation　of　Philosophy　from　other　allied　departments　of　Knowledge
  a。　Relation　of　Philosophy　to　Scientific　Knowledge
  b。　Relation　of　Philosophy　to　Religion
  c。　Philosophy　proper　distinguished　from　Popular　Philosophy
  3。　Commencement　of　Philosophy　and　its　History
  a。　Freedom　of　Thought　as　a　first　condition
  b。　Separation　of　the　East　and　its　Philosophy
  c。　Beginnings　of　Philosophy　in　Greece
  C。　Division；　Sources；　and　Method　adopted　in　treating　of　the
  History　of　Philosophy
  1。　Division　of　the　History　of　Philosophy
  2。　Sources　of　the　History　of　Philosophy
  3。　Method　of　Treatment　adopted
  Oriental　Philosophy
  PART　ONE：　GREEK　PHILOSOPHY
  PART　TWO：　PHILOSOPHY　OF　THE　MIDDLE　AGES
  PART　THREE：　MODERN　PHILOSOPHY
  Introduction
  Section　One：　Modern　Philosophy　in　its　First　Statement
  THE　first　two　philosophers　whom　we　have　to　consider　are　Bacon　and　Boehme；
  there　is　as　complete　a　disparity　between　these　individuals　as　between　their　systems　of
  philosophy。　None　the　less　both　agree　that　mind　operates　in　the　content　of　its
  knowledge　as　in　its　own　domain；　and　this　consequently　appears　as　concrete　Being。
  This　domain　in　Bacon　is　the　finite；　natural　world；　in　Boehme　it　is　the　inward；　mystical；
  godly　Christian　life　and　existence；　for　the　former　starts　from　experience　and
  induction；　the　latter　from　God　and　the　pantheism　of　the　Trinity。
  A。　Bacon
  B。　Jacob　Boehme
  Section　Two：　Period　of　the　Thinking　Understanding
  AFTER　Neo…Platonisim　and　all　that　is　associated　with　it　is　left　behind；　it　is　not　until
  Descartes　is　arrived　at　that　we　really　enter　upon　a　philosophy　which　is；　properly
  speaking；　independent；　which　knows　that　it　comes　forth　from　reason　as　independent；
  and　that　self…consciousness　is　an　essential　moment　in　the　truth。　Philosophy　in　its　own
  proper　soil　separates　itself　entirely　from　the　philosophizing　theology；　in　accordance
  with　its　principle；　and　places　it　on　quite　another　side。　Here；　we　may　say；　we　are　at
  home；　and　like　the　mariner　after　a　long　voyage　in　a　tempestuous　sea；　we　may　now
  hail　the　sight　of　land；　with　Descartes　the　culture　of　modern　times；　the　thought　of
  modern　Philosophy；　really　begins　to　appear；　after　a　long　and　tedious　journey　on　the
  way　which　has　led　so　far。　It　is　specially　characteristic　of　the　German　that　the　more
  servile　he　on　the　one　hand　is；　the　more　uncontrolled　is　he　on　the　other；　restraint　and
  want　of　restraint　…　originality；　is　the　angel　of　darkness　that　buffets　us。　In　this　new
  period　the　universal　principle　by　means　of　which　everything　in　the　world　is　regulated；
  is　the　thought　that　proceeds　from　itself；　it　is　a　certain　inwardness；　which　is　above　all
  evidenced　in　respect　to　Christianity；　and　which　is　the　Protestant　principle　in
  accordance　with　which　thought　has　come　to　the　consciousness　of　the　world　at　large
  as　that　to　which　every　man　has　a　claim。　Thus　because　the　independently　existent
  thought；　this　culminating　point　of　inwardness；　is　now　set　forth　and　firmly　grasped　as
  such；　the　dead　externality　of　authority　is　set　aside　and　regarded　as　out　of　place。　It　is
  only　through　my　own　free　thought　within　that　thought　can　however　be　recognized　and
  ratified　by　me。　This　likewise　signifies　that　such　free　thought　is　the　universal　business　of
  the　world　and　of　individuals；　it　is　indeed　the　duty　of　every　man；　since　everything　is
  based　upon　it；　thus　what　claims　to　rank　as　established　in　the　world　man　must
  scrutinize　in　his　own　thoughts。　Philosophy　is　thus　become　a　matter　of　universal
  interest；　and　one　respecting　which　each　can　judge　for　himself；　for　everyone　is　a
  thinker　from　the　beginning。
  On　account　of　this　new　beginning　to　Philosophy　we　find　in　the　old　histories　of
  Philosophy　of　the　seventeenth　century　…　e。g。；　that　of　Stanley　…　the　philosophy　of　the
  Greeks　and　Romans　only；　and　Christianity　forms　the　conclusion。　The　idea　was　that
  neither　in　Christianity　nor　subsequently　any　philosophy　was　to　be　found；　because
  there　was　no　longer　a　necessity　for　it；　seeing　that　the　philosophic　theology　of　the
  Middle　Ages　had　not　free；　spontaneous　thought　as　its　principle　（Vol。　I。　pp。　111；
  112）。　But　though　it　is　true　that　this　has　now　become　the　philosophic　principle；　we
  must　not　expect　that　it　should　be　at　once　methodically　developed　out　of　thought。　The
  old　assumption　is　made；　that　man　only　attains　to　the　truth　through　reflection；　this
  plainly　is　the　principle。　But　the　determination　and　definition　of　God；　the　world　of　the
  manifold　as　it　appears；　is　not　yet　revealed　as　necessarily　proceeding　from　thought；　for
  we　have　only　reached　the　thought　of　a　content　which　is　given　through　ordinary
  conception；　observation；　and　experience。
  On　the　one　hand　we　see　a　metaphysic；　and；　on　the　other；　the　particular　sciences：　on
  the　one　hand　abstract　thought　as　such；　on　the　other　its　content　taken　from
  experience；　these　two　lines　in　the　abstract　stand　opposed　to　one　another；　and　yet
  they　do　not　separate　themselves　so　sharply。　We　shall　indeed　come　to　an　opposition；
  viz。　to　that　between　a　priori　thought　…　that　the　determinations　which　are　to　hold　good
  for　thought　must；　be　taken　from　thought　itself　…　and　the　determination　that　we　must
  commence；　conclude　and　think　from　experience。　This　is　the　opposition　between
  rationalism　and　empiricism；　but　it　is　really　a　subordinate　one；　because　even　the
  metaphysical　mode　in　philosophy；　which　only　allows　validity　to　immanent　thought；
  does　not　take　what　is　methodically　developed　from　the　necessity　of　thought；　but　in
  the　old　way　derives　its　content　from　inward　or　outward　experience；　and　through
  reflection　and　meditation　renders　it　abstract。　The　form　of　philosophy　which　is　first
  reached　through　thought　is　metaphysics；　the　form　of　the　thinking　understanding；　this
  period　has；　as　its　outstanding　figures；　Descartes　and　Spinoza；　likewise　Malebranche
  and　Locke；　Leibnitz　and　Wolff。　The　second　form　is　Scepticism　and　Criticism　with
  regard　to　the　thinking　understanding；　to　metaphysics　as　such；　and　to　the　universal　of
  empiricism；　here　we　shall　go　on　to　speak　of　representatives　of　the　Scottish；　German；
  and　French　philosophies；　the　French　materialists　again　turn　back　to　metaphysics。
  Chapter　I。　…　The　Metaphysics　of　the　Understanding
  METAPHYSICS　is　what　reaches　after　substance；　and　this　implies　that　one
  unity；　one　thought　is　maintained　in　opposition　to　dualism；　just　as　Being　was
  amongst　the　ancients。　In　metaphysics　itself　we　have；　however；　the　opposition
  between　substantiality　and　individuality。　What　comes　first　is　the　spontaneous；
  but　likewise　uncritical；　metaphysics；　and　it　is　represented　by　Descartes　and
  Spinoza；　who　assert　the　unity　of　Being　and　thought。　The　second　stage　is　found
  in　Locke；　who　treats　of　the　opposition　itself　inasmuch　as　he　considers　the
  metaphysical　Idea　of　experience；　that　is　the　origin　of　thoughts　and　their
  justification；　not　yet　entering　on　the　quest