The anglosaxon culture has always been suspicious toward the philophising the human past. Fukuyama was not the first to claim that history ended in his triumphant country. Count Szecheny described in his memories how his countrymen in the initial phase of the revolution Fukuyama misunderstood the Hegelian concept of liberty which in any case was not planted into the western parliamentarian democracy. Before his death, Hegel published an essay on the preparation of the Reform Bill in Britain, in which this type of government had been highly underrated. The result of the appearance of the literature on the philosophy of history was the improvement of the methodology of history by which it became a modern science.
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The essence of his standpoint is expressed in thesis that history of philosophy is, by all means, a philosophy. As a movement of the spirit and presentation of his development, philosophy and its history express themselves through what Hegel calls development of concrete. Establishment of history of philosophy such as this is enabled by distinguishing history of outer circumstances from internal history as history of mind. The later is always a result of all previous philosophies, and it preserves them by simultaneously exceeding them.
In the same manner that an idea progresses in its logical notion, it also shows its development in history of philosophy. Hegel steps out against understanding the difference as contradiction, and indicates that the substance of spirit is actually in the unity of identity and difference. Shibboleth authentication is only available to registered institutions. Cookies help us deliver our services.