History thus is re-interpreted again on down the line, with each philosopher altering it and transforming as he engages with it. There is never an objective in the sense that the old world defined one. [2: G. W. F. Hegel, The Phenomenology of Spirit (UK: Oxford University Press, 1952), Preface: 3.7.]
Hegel approached philosophy in a "rational spirit." The Revolutionaries would deify Reason: Hegel would define philosophy as an act of "Rationality."[footnoteRef:3] Oneness had new meaning in this light: it was not unchanging and whole in and of itself, but rather evolutionary and its wholeness derived only from the conscious examination of how the process of Rationality weighs in on the knowledge that is acquired. This is what Hegel means when he states: [3: G. W. F. Hegel, The Phenomenology of Spirit (UK: Oxford University Press, 1952), Preface: 14.55.]
In the nature of existence as thus described -- to be its own notion and being in one -- consists logical necessity in general. This alone is what is rational, the rhythm of the organic whole: it is as much knowledge of content as that content is notion and essential nature. In other words, this alone is the sphere and element of speculative thought. The concrete shape of the content is resolved by its own inherent process into a simple determinate quality. Thereby it is raised to logical form, and its being and essence coincide; its concrete existence is merely this process that takes place, and is eo ipso logical existence.[footnoteRef:4] [4: G. W. F. Hegel, The Phenomenology of Spirit (UK: Oxford University Press, 1952), Preface: 14.56.]
If the outcome of the old world's love of knowledge was conformity (to doctrine, to a way, to an ideal, to truth, to the teachings of religion -- because of the appreciation of the objective facts that knowledge made plain), the outcome of Hegel's philosophy was the opposite. Conformity was not the purpose -- instead experience was the purpose. The examination and understanding of experience would lead to deeper and greater knowledge, but the cycle was constantly continuing. In some ways this was consistent with the idea of Plato about the philosopher climbing the mountain towards the Sun -- the Truth, because the higher the philosopher climbs the more deeply into the Oneness he sees.
However, in Hegel's view, the Oneness was mutable, was never really fixed, was always changing because it derived its meaning from the experience of the climber, the philosopher. It did not project meaning to which the philosopher should conform, but rather the philosopher's climb towards the perceived Oneness projected the meaning and the Oneness changed with regard to the climber's position. The focus, in this sense was away from the objective towards the subjective -- which describes modern philosophy as a whole in general. Hegel elevates the role of the subjective experience and diminishes the role of the objective. This same practice is furthered by both Heidegger and Nietzsche as each arrives at different conclusions about self, life, and truth based on their own subjective experiences, thoughts, and inclinations. Their relevance was made possible because of Hegel, and Hegel's relevance was made possible because of the Revolution and the role the Romantic-Enlightenment thinking played in European society. And, to take it one step further, Romantic-Enlightenment thinking was made relevant by the Reformation and the overthrow of the doctrinal system and the philosophical system that could be described as Thomistic, but which had roots in the foundations poured by Aristotle and the whole of philosophy that had come before. All of that was based on the love of knowledge -- of the objective.
The Reformation served as the first rejection of this old world objectivity and began the cascade of subjectivity evident in everything from Hegel to Nietzsche: the predominant rise of Self as opposed to the subjection of Self to the One (identified as God by the pre-Revolutionary world). It is thus that Hegel insists on the "scientific method" (as though method were lacking in the pre-modern world) and states: "This nature of scientific method, which consists partly in being inseparable from the content, and partly in determining the rhythm of its movement by its own agency, finds, as we mentioned before, its peculiar systematic expression in speculative philosophy."[footnoteRef:5] There is no separation between observer and the observed…
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