Гегельянство¶
Young Hegelians (or Left Hegelians)¶
Ideologists of the German liberalism in the 1830s-1840s, representatives of the radical wing of Hegel's philosophical school. In the conditions prevailing in Germany at that time their interpretation of Hegelian philosophy and their criticism of Christianity were but a specific form of bourgeois-democratic thought and political interest in general.
David F. Strauss' book, Das Leben Jesu (1835), which critically analysed the Gospel dogmas, promoted the formation of the Hegelian Left wing. Strauss considered Jesus as an ordinary historical personality, whose supernatural entity was due to a myth. The next step in the criticism of religion as a false form of consciousness was made by Bruno Bauer. He regarded the Gospel dogmas as deliberate inventions and the person of Jesus as fiction.
The theories of the Young Hegelians were but the first attempt, modelled on religion, to analyse social consciousness as a social structure (ideology). Their attention was centred on the question of how false concepts of society appear and acquire the force of compulsion. Strauss explained this by the traditional persistency of mythological views. Bauer saw the source of this phenomenon in the "alienation" of the products of individual "self-consciousness", in that the products of the human mind were considered as abstractions independent of it.
The critical analysis of the idealist doctrine of the Young Hegelians laid bare the limitedness of a purely immanent analysis of social consciousness and pointed to the necessity for investigating material social relations, for deducing from them the spiritual life of society. To a certain extent this necessity was grasped by Feuerbach. The task was fulfilled by Marx and Engels, who joined the Young Hegelians movement at the beginning of the 1840s. But they arrived at a radically new understanding of social development-the theory of historical materialism.
The bankruptcy of the Young Hegelians movement as bourgeois radicalism is seen most clearly in its underestimation of the role of the masses in history. This is clear from the works of Stirner, one of the forerunners of anarchism. The ideas of class struggle, of the objective laws of social development, and of the role of economic relations in the life of society were alien to the Young Hegelians. Their characteristic feature was revolutionary phraseology, containing only liberal threats to the ruling classes who were trying to arrest the bourgeois development of Germany. They regarded the masses as the "enemy of the spirit" and progress. According to them, the "critically thinking individual" was the motive force of history. Marx and Engels sharply criticised the ideas of the Young Hegelians in their works, The Holy Family and The German Ideology.
Гегельянство¶
Обозначение идеалистических философских течений, исходивших из учения Г. Гегеля и развивавших его идеи. Возникло в Германии в 30-40-х гг. 19 в. В спорах по религиозным вопросам внутри гегелевской школы выделилось несколько направлений. Т. н. правогегельянство трактовало Гегеля в духе религиозной ортодоксии (К. Гёшель, Г. Хинрихс, Г. Габлер), рассматривая его философскую систему как рациональную форму богословия. Оппозиционное левое Г., или младогегельянство (А. Руге, Б. Бауэр, Л. Фейербах и др.), подчёркивало решающую роль личностного, субъективного фактора в истории (противопоставляя его гегелевскому всемирному духу). Промежуточное положение занимало «ортодоксальное» Г., стремившееся сохранить учение Г. в его «чистоте» (К. Михелет, К. Розенкранц и др.). Критика младогегельянства была дана в работах К. Маркса и Ф. Энгельса «Святое семейство» (1844) и «Немецкая идеология»
(1845-46). По пути преодоления младогегельянства пошли Г. Гейне в Германии, А. И. Герцен и В. Г. Белинский в России. Дальнейшее развитие Г. вышло за пределы собственно гегелевской школы. Возрождение интереса к Гегелю в буржуазной философии 2-й половины 19 - начала 20 вв. вызвало появление в различных странах многообразных течений т. н. неогегельянства.
М. Ф. Овсянников.