Prove him wrong

still no... proof, i see

>''Africa doesn't have history''
>''Africa doesn't belong of the world's history''

Kierkegaard objected to Hegel's claim that he had devised a system of thought that could explain the whole of reality, with a dialectical analysis of history leading the way to this whole. Hegel claimed that the doctrines and history of Christianity could be explained as a part of the rational unfolding and development of our understanding of the natural world and our place within it. Kierkegaard considered Hegel's explanation of Christianity as a necessary part of world history to be a distortion of the Christian message and a misunderstanding of the limits of human reason. He attempted to refute this aspect of Hegel's thought by suggesting that many doctrines of Christianity - including the doctrine of Incarnation, a God who is also human - cannot be explained rationally but remain a logical paradox. However, he was in favor of youthful striving after truth.

>Let a doubting youth, but an existing doubter with youth’s lovable, boundless confidence in a hero of scientific scholarship, venture to find in Hegelian positivity the truth, the truth of existence-he will write a dreadful epigram on Hegel. Do not misunderstand me. I do not mean that every youth is capable of overcoming Hegel, far from it. If a young person is conceited and foolish enough to try that, his attack is inane. No, the youth must never think of wanting to attack him; he must rather be willing to submit unconditionally to Hegel with feminine devotedness, but nevertheless with sufficient strength also to stick to his question-then he is a satirist without suspecting it. The youth is an existing doubter; continually suspended in doubt, he grasps for the truth-so that he can exist in it. Consequently, he is negative, and Hegel’s philosophy is, of course, positive-no wonder he puts his trust in it. But for an existing person pure thinking is a chimera when the truth is supposed to be the truth in which to exist. Having to exist with the help of the guidance of pure thinking is like having to travel in Denmark with a small map of Europe on which Denmark is no larger than a steel pen-point, indeed, even more impossible. The youth’s admiration, his enthusiasm, and his limitless confidence in Hegel are precisely the satire on Hegel. This would have been discerned long ago if pure thinking had not maintained itself with the aid of a reputation that impresses people, so that they dare not say anything except that it is superb, that they have understood it-although in a certain sense that it is indeed impossible, since no one can be led by this philosophy to understand himself, which is certainly an absolute condition for all other understanding. Socrates has rather ironically said that he did not know for sure whether he was a human being or something else, but in the confessional a Hegelian can say with all solemnity: I do not know whether I am a human being-but I have understood the system. I prefer to say: I know that I am a human being, and I know that I have not understood the system. And when I have said that very directly, I shall add that if any of our Hegelians want to take me into hand and assist me to an understanding of the system, nothing will stand in the way from my side. In order that I can learn all the more, I shall try hard to be as obtuse as possible, so as not to have, if possible, a single presupposition except my ignorance. And in order to be sure of learning something, I shall try hard to be as indifferent as possible to all charges of being unscientific and unscholarly. Existing, if this is to be understood as just any sort of existing, cannot be done without passion.

Schopenhauer expressed his dislike for the philosophy of his contemporary Georg Wilhelm Friedrich Hegel many times in his published works. The following quotations are typical:

>If I were to say that the so-called philosophy of this fellow Hegel is a colossal piece of mystification which will yet provide posterity with an inexhaustible theme for laughter at our times, that it is a pseudo-philosophy paralyzing all mental powers, stifling all real thinking, and, by the most outrageous misuse of language, putting in its place the hollowest, most senseless, thoughtless, and, as is confirmed by its success, most stupefying verbiage, I should be quite right.

>urther, if I were to say that this summus philosophus [...] scribbled nonsense quite unlike any mortal before him, so that whoever could read his most eulogized work, the so-called Phenomenology of the Mind, without feeling as if he were in a madhouse, would qualify as an inmate for Bedlam, I should be no less right.

>At first Fichte and Schelling shine as the heroes of this epoch; to be followed by the man who is quite unworthy even of them, and greatly their inferior in point of talent --- I mean the stupid and clumsy charlatan Hegel.

In his Foreword to the first edition of his work Die beiden Grundprobleme der Ethik, Schopenhauer suggested that he had shown Hegel to have fallen prey to the Post hoc ergo propter hoc fallacy.

Schopenhauer suggested that Hegel's works were filled with "castles of abstraction," and that Hegel used deliberately impressive but ultimately vacuous verbiage. He also thought that his glorification of church and state were designed for personal advantage and had little to do with the search for philosophical truth. For instance, the Right Hegelians interpreted Hegel as viewing the Prussian state of his day as perfect and the goal of all history up until then.

all of history is a history of class struggles

> as deterministic as hegel

Who cares?

>he must rather be willing to submit unconditionally to Hegel with feminine devotedness,

wrote this without any irony

meaningless technobabble—i would know; i'm a hegelian

>considered Hegel's explanation of Christianity as a necessary part of world history to be a distortion of the Christian message and a misunderstanding of the limits of human reason

sounds like something a C H R I S T I A N would say