respect two thousand years ago as now。 But the world…spirit does not sink into this rest of
indifference； this follows from its very nature； for its activity； is its life。 This activity presupposes a
material already present； on which it acts； and which it does not merely augment by the addition of
new matter； but completely fashions and transforms。 Thus that which each generation has
produced in science and in intellectual activity； is an heirloom to which all the past generations have
added their savings； a temple in which all races of men thankfully and cheerfully deposit that which
rendered aid to them through life； and which they had won from the depths of Nature and of
Mind。 To receive this inheritance is also to enter upon its use。 It constitutes the soul of each
successive generation； the intellectual substance of the time； its principles； prejudices； and
possessions； and this legacy is degraded to a material which becomes metamorphosed by Mind。
In this manner that which is received is changed； and the material worked upon is both enriched
and preserved at the same time。
This is the function of our own and of every age： to grasp the knowledge which is already existing；
to make it our own； and in so doing to develop it still further and to raise it to a higher level。 In thus
appropriating it to ourselves we make it into something different from what it was before。 On the
presupposition of an already existing intellectual world which is transformed in our appropriation of
it； depends the fact that Philosophy can only arise in connection with previous Philosophy； from
which of necessity it has arisen。 The course of history does not show us the Becoming of things
foreign to us； but the Becoming of ourselves and of our own knowledge。
The ideas and questions which may be present to our mind regarding the character and ends of the
history of Philosophy； depend on the nature of the relationship here given。 In this lies the
explanation of the fact that the study of the history of Philosophy is an introduction to Philosophy
itself。 The guiding principles for the formation of this history are given in this fact； the further
discussion of which must thus be the main object of this introduction。 We must also； however；
keep in mind； as being of fundamental importance； the conception of the aim of Philosophy。 And
since； as already mentioned； the systematic exposition of this conception cannot here find a place；
such discussion as we can now undertake； can only propose to deal with the subject provisionally
and not to give a thorough and conclusive account of the nature of the Becoming of Philosophy。
This Becoming is not merely a passive movement； as we suppose movements such as those of the
sun and moon to be。 It is no mere movement in the unresisting medium of space and time。 What
we must represent to ourselves is the activity of free thought； we have to present the history of the
world of thought as it has arisen and produced itself。
There is an old tradition that it is the faculty of thought which separates men from beasts； and to
this tradition we shall adhere。 In accordance with this； what man has； as being nobler than a beast；
he has through thinking。 Everything which is human； however it may appear； is so only because the
thought contained in it works and has worked。 But thought； although it is thus the essential；
substantial； and effectual； has many other elements。 We must； however； consider it best when
Thought does not pursue anything else； but is occupied only with itself … with what is noblest …
when it has sought and found itself。 The history which we have before us is the history of Thought
finding itself； and it is the case with Thought that it only finds itself in producing itself； indeed； that it
only exists and is actual in finding itself。 These productions are the philosophic systems； and the
series of discoveries on which Thought sets out in order to discover itself； forms a work which has
lasted twenty…five hundred years。
If the Thought which is essentially Thought； is in and for itself and eternal； and that which is true is
contained in Thought alone； how； then； does this intellectual world come to have a history？ In
history what appears is transient； has disappeared in the night of the past and is no more。 But true；
necessary thought … and it is only with such that we have to do … is capable of no change。 The
question here raised constitutes one of those matters first to be brought under our consideration。
But in the second place； there are also many most important things outside of Philosophy； which
are yet the work of Thought； and which are left unconsidered。 Such are Religion； Political History；
forms of Government； and the Arts and Sciences。 The question arises as to how these operations
differ from the subject of consideration； and how they are related in history？ As regards these two
points of view； it is desirable to show in what sense the history of Philosophy is here taken； in
order to see clearly what we are about。 Moreover； in the third place； we must first take a general
survey before we descend to particulars； else the whole is not seen for the mere details…the wood
is not seen for the trees； nor Philosophy for mere philosophies。 We require to have a general idea
of the nature and aim of the whole in order to know what to look for。 Just as we first desire to
obtain a general idea of a country； which we should no longer see in going into detail； so we desire
to see the relation which single philosophies bear to the whole； for in reality； the high value of the
detail lies in its relation to the whole。 This is nowhere more the case than with Philosophy； and also
with its history。 In the case of a history； indeed； the establishment of the Universal seems to be less
needful than in that of one of the sciences proper。 For history seems at first to be a succession of
chance events； in which each fact stands isolated by itself； which has Time alone as a
connecting…link。 But even in political history we are not satisfied with this。 We see； or at least
divine in it； that essential connection in which the individual events have their place and relation to
an end or aim； and in this way obtain significance。 For the significant in history is such only through
its relation to and connection with a Universal。 To perceive this Universal is thus to apprehend the
significance。
There are； therefore； the following points with which I wish to deal in this introduction。
The first of these will be to investigate the character of the history of Philosophy； its significance； its
nature； and its aim； from which will follow inferences as to its treatment。 In particular； we shall get
an insight into the relation of the history of Philosophy to the science of Philosophy； and this will be
the most interesting point of all。 That is to say； this history represents； not merely the external；
accidental； events contained within it； but it shows how the content； or that which appears to
belong to mere history； really belongs to the science of Philosophy。 The history of Philosophy is
itself scientific； and thus essentially becomes the science of Philosophy。
In the second place； the Notion of Philosophy must be more adequately determined； and from it
must be deduced what should be excluded from the history of Philosophy out of the infinite
material and the manifold aspects of the intellectual culture of the nations。 Religion； certainly； and
the thoughts contained in and regarding it； particularly when these are in the form of mythology；
are； on account of their matter； and the sciences with their ideas on the state； duties and laws； on
account of their form； so near Philosophy that the history of the science of Philosophy threatens to
become quite indefinite in extent。 It might be supposed that the history of Philosophy should take
account of all these ideas。 Has not everything been called Philosophy and philosophising？ On the
one hand； the close connection has to be further considered in which Philosophy stands with its
allied subjects； religion； art； the other sciences； and likewise with political history。 On the other
hand； when the province of Philosophy has been correctly defined； we reach； with the
determination of what Philosophy is and what pertains to it； the starting…point of its history； which
must be distinguished from the commencements of religious ideas and mere thoughtful conjectures。
From the idea of the subject which is contained in these first two points of view； it is necessary to
pass on to the consideration of the third point； to the general review of this history and to the
division of its progress into natural periods…such an arrangement to exhibit it as an organic；
progressive whole； as a rational connection through which this history attains the dignity of a
science。 And I will not occupy further space with reflections on the use of the history of
Philosophy； and other methods of treating it。 The use is evident。 But； in conclusion； I wish to
consider the sources of the history of Philosophy； for this is customary。
Introduction
A。 The Notion of the History of Philosophy。
THE thought which may first occur to us in the history of Philosophy； is that the subject itself
contains an inner contradiction。 For Philosophy aims at understanding what is unchangeable；
eternal； in and for itself： its end is Truth。 But history tells us of that which has at one time existed； at
another time has vanished； having been expelled by something else。 Truth is eternal； it does not fall
within the sphere of the transient； and has no history。 But if it has a history； and as this history is
only the representation of a succession of past forms of knowledge； the truth is not to be found in
it； for the truth cannot be what has passed away。
It might be said that all this argument would affect not only the other sciences； but in like decree
the Christian religion； and it might be found inconsistent that a history of this religion and of the
other sciences should exist； but it would be superfluous further to examine this argument； for it is
immediately contradicted by the very fact that there are such histories。 But in