Hegel does not deny that the story may seem, from a certain point of view, a tissue of contingent facts, insignificant and ephemeral, and therefore devoid of any rational plan or divine and dominated by the spirit of disorder, destruction and evil. But this may appear only in terms of intellect over, ie the individual, which measures the same way as his personal history, though respectable, ideal and can not rise to the purely speculative of absolute reason.
In fact, "the general content of the history of the world is rational and must be rational: a powerful divine will dominate the world, and it is not so helpless as not to know much to determine the content." The same religious faith in providence, that in the divine government of the world, implies the rationality of history, except that this faith is often generic and is hiding behind the human inability to understand the providential designs. It is to be subtracted from this limit, according to Hegel, and brought to the form of a knowledge of divine providence, to recognize the streets and be able to determine why the end, the means and modes of rationality in history.
The end of world history is that "the spirit comes to know what it really is, and this objective knowledge, making him realize a world existing objectively manifests itself." This spirit manifested and place in a world exists - that is, in alive, in fact, in historical reality - the world is the spirit that is embodied in the minds of the people who succeed at the forefront of history.
The means of the history of the world are the individuals with their passion. Hegel is far from condemning or from excluding the passions, even states that "Nothing great in the world has been accomplished without passion." But the passions are mere instruments in history leading to purposes other than those to which they explicitly aim. And since the spirit world is always the spirit of a people determined, the action of the individual will be all the more effective will be in accordance the spirit of the people which the individual belongs.
Everyone is the son of his people, at a given moment in the development of this people. No one can jump over the spirit of his people more than he can jump off the ground.
However, the tradition is not only conservation, but also progress, and, as well as keep their instruments in individuals is conservative, so progress is its own tools in the heroes of world history. These are the visionaries: they know what the truth of their world and their time, what is the concept, the universal rise in the next, and the others gather around their flag, because they express what is Now it's time. "The others must obey them, because they feel it." Only those individuals Hegel recognizes the right of opposing the state of things in mind and work for the future. The sign of their success is the exceptional destiny: to resist them is futile undertaking.
Apparently these individuals (Alexander, Caesar, Napoleon) are simply following the Cunning own passion and ambition, but it is, Hegel says, a ruse of reason, of reason that serves individuals and their passions halve as to implement its goals. The individual at some point dies or is brought to ruin by its own success: the universal idea, which had given rise, has already reached its end. Compared to that end, individuals and peoples are only means. The providential plan of history is revealed in the victory which in turn follows the people who expressed the highest concept of the spirit.
It is seen as the ultimate goal of world history is therefore the realization of freedom of the spirit. This freedom is achieved, according to Hegel, in the State, the State is thus the supreme goal. And the story is set up rather than as a history of peoples, as history states, ie those people who were able to give the political institutions.
The history of the world is from this point of view, the succession of state forms that are moments of becoming absolute. The three moments of it, the Eastern world, the greek-roman world, the Germanic world, are the three moments of realization of freedom of the spirit world. In the East one is free, greek-roman in the world some are free, in Christian-Germanic all men know that they are free. In fact, the modern monarchy, abolishing the privileges of the nobles and even the rights of citizens, frees man as man. Of course, this freedom, which is claimed by men and shared by individuals in recognition of their common dignity, according to Hegel, can only be realized in the 'ethical state', which resolves the individual organism of the universal community, and certainly not in a state of type Liberal, in which the individual claims to assert its will and its particular needs. In fact, for Hegel, "the law, morality, the state, and they are the only positive reality of freedom and satisfaction. The agency is not freedom of the individual "(Philosophy of History).
The spirit of the world is embodied in people and then different states, representing different degrees of spiritual development. The historical process develops dialectically, through the conflict between peoples, each of which lies at a later date the role of complete manifestation of the spirit of the people and therefore dominant, or - as Hegel says - by people "world-historical." Understanding the history so Hegel assigns the function of the court in the world in this sense that, given the absolute right of the people derives from the dominant "agent of the present, and thus more highly developed spirit of the world" - "the spirits of other people are without rights, and they, like those times are gone, no longer count for anything in history. " Emphatic expressions which Hegel used - if some are indicative of the stark realism with which the philosopher looks at the political-historical events should not obscure the fact that in his vision, the people is the dominant one in which the principle of freedom is more fully developed and therefore derives from its right to represent - in a given time Town - the ace politician more in keeping with human dignity. Moreover, the fact that the story is assigned the function of the court in the world .- while means that it is improper to judge the actions of states and major political figures who guide them on the basis of ordinary mortals - other implies that individual political action is subject to assessment by history and therefore the posterior, which will be able to evaluate the effective compliance of it with the task of achieving freedom in the world.
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