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318 A. Phalen,
dass diese Übereinstimmung zwischen der Geschichte der Philo^
Sophie und der Philosophie selbst, die von Hegel selber urgiert
wird, durchaus nicht etwas Fehlerhaftes . sein kann, sondern im
Gegenteil ^ Eben weil die Philosophie zum Gegenstand das Wirk-
^ »Concrete facts do undoubtedly lie behind the abstraction of Hegel; and
if this abstraction can, on one side, be viewed as the development of thought
as thought, apart from any other consideration, it can also be viewed, on the
other side, as being but the counterpart of the actual particular facts of histo-
ry.» »In other words, the evolution of Substance through Gausality, Recipro.
city, & c. in the heads of Spinoza, Hume, and Kant terminated in the genesis
of the Idea in the brain of Hegel. In short, Descartes, Spinoza, Hume, & c,
are simply abstracted from, and the development which these and others gave
to Substance (for the object then was an inner principle or truth that should
explain phenomena — and such is Substance) may be considered as the de-
velopment of Substance itself, or as the dialectic movement of the plastic All
of thought which was then in the Form of substance»- (The Secret of Hegel,
S. 148, 149.) Was von dem Verhältnis der Philosophie zu der geschichtlichen
Entwicklung gilt, gilt für H.-St. auch für ihr Verhältnis zu der Entwicklung
des Individuums. »What is said historically, may be said biographically: Sein,
Wesen, Begriff, or Begriff, Urtheil, Schluss, are the three stages in the life of
every thinker». (S. 146.) »This logical language, then is no mere dead formula
not a mere form in a book; it is a form that pervades and animates the uni-
verse itself. The identity of the seed passes into its differences and becomes
the tree. As Hegels own Illustration has it, bud, blossom, fruit, follow each
other, repete each other; yet the last still contains the others, and it is only
identity which has passed into its differences. Hegel, face to face with nature,
savv that this principle was true; face to face with thought in his own soul,
it still showed true; and face to face with the history of Philosophy, it was
no les6 true». (S. 200, siehe auch z. B. S. 23, 145, 175, 178 u. a.). Dieses
starke Urgieren der Übereinstimmung zwischen Zeitlichem und Logischem treibt
H.-St. gelegentlich zu absurden empiristischen Konsequenzen. Wir führen den
bezeichnendsten und absurdesten Ausspruch als ein Beispiel dafür an, wie He-
gel empiristisch karrikiert werden kann. Doch kann dieser Ausspruch durch-
aus nicht als charakteristisch für H.-St.’s im allgemeinen interessante Arbeit
gelten. »When a blind man recovers sight, all is a blur, an indistinct form-
less blur that seems to touch him, that is not distinguished from himself,
or that conceivably he could not have distinguished from himself, had he
not learned from the other senses that there was another than himself-
Now, a child is in the position of the blind man who recovers sight, but
without ever having learned a single item from any other sense, or in any
other manner, Naturally, then, that there is &:c., abstract Sein. &c., will be
the sequence of unrecorded consciousness. Distinctions of quality will certainly
precede those of quantity — the differences of kind will be seen before the
fact of the repetition of an individual. This Logic, then, may be viewed as
the way we came to think — the way in which thought grew, tili there was a
world for Reflexion, for Understanding to turn upon. Even this then, is an
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