This last form of eclecticism and the open attempts to renew romantic idealism more or less completely, as well as romantic methods of historiography, have become more frequent since modern consciousness has withdrawn26 itself from positivism and has declared its bankruptcy27. But all this is of importance rather as a symptom of a real advance in thought. And the new modern philosophies of intuition and philosophy of values must be looked upon rather as symptoms than as representing progress in thought (I mean in general, and not in the particular thoughts and theories which often form a real contribution). The former of these, however, while it correctly criticizes science as an economic construction useless for true knowledge, then proceeds to shut itself up in immediate28 consciousness, a sort of mysticism, where historical dialectic finds itself submerged and suffocated29; and the latter, placing the conception of value as guardian30 of the spirit in opposition31 to the conceptions of science like "a philosophical cave canem" (as our imaginative Tari would have said), leaves open a dualism, which stands in the way of the unity32 of history and of thought as history. When we look around us, therefore, we do not discover that new philosophy which shall lay the foundations and at the same time afford justification33 for the new[Pg 312] historiography by solving the antithesis between imaginative romanticism and materialistic34 positivism. And it is clear that we are not even able to discuss such a philosophy as a demand, because the demand for a particular philosophy is itself the thinking of that particular philosophy, and therefore is not a demand but an actuality. Hence the dilemma35 either of saying nothing about it, and in this case of not speaking even of positivism as a period that has been closed and superseded36, or of speaking of the new philosophy as of something that lives and exists, precisely37 because it does live and exist. And since to renounce38 talking of it has been rendered impossible by the very criticism chat we have devoted39 to it, nothing remains40 save to recognize that philosophy as something that exists, not as something to be invoked41. Only we must not look around us in order to see where it is, but return to ourselves and have recourse to the thought that has animated42 this historical sketch43 of historiography and to all the historical explanations that have preceded it. In the philosophy that we have delineated, reality is affirmed to be spirit, not such that it is above the world or wanders about the world, but such as coincides with the world; and nature has been shown as a moment and a product of this spirit itself, and therefore the dualism (at least that which has troubled thought from Thales to Spencer) is superseded, and transcendency of all sorts, whether materialistic or theological in its origin, has also been superseded with it. Spirit, which is the world, is the spirit which develops, and is therefore both one and diverse, an eternal solution and an eternal problem, and its self-consciousness is philosophy, which is its history, or history, which is its philosophy, each substantially identical with the other; and consciousness[Pg 313] is identical with self-consciousness—that is to say, distinct and one with it at the same time, as life and thought. This philosophy, which is in us and is ours, enables us to recognize it—that is to say, to recognize ourselves outside of us—in the thought of other men which is also our thought, and to discover it more or less clearly and perfectly44 in the other forms of contemporary philosophy, and more or less clearly in contemporary historiography. We have frequent opportunities of effecting this recognition, which is productive of much spiritual comfort. Quite lately, for instance, while I was writing these pages, the historical work of a historian, a pure historian, came into my hands (I select this instance among many) where I read words at the very beginning which seemed to be my very own: "My book is based upon the conviction that German historical inquiry45 must elevate itself to freer movement and contact with the great forces of political life and culture, without renouncing46 the precious tradition of its method, and that it must plunge47 into philosophy and politics, without experiencing injury in its end or essence, for thus alone can it develop its intimate essence and be both universal and national."[1] This is the philosophy of our time, which is the initiator of a new philosophical and historiographical period. But it is not possible to write the history of this philosophy and of this historiography, which is subject and not object, not for the reason generally adopted, which we have found to be false, since it separates the fact of consciousness from the fact, but for the other reason that the history which we are constructing is a history of 'epochs' or of 'great periods,' and the new[Pg 314] period is new, just because it is not a period—that is to say, something closed. Not only are we not able to describe its chronological48 and geographical49 outline, because we are ignorant as to what measure of time it will fill (will it develop rapidly in thirty or forty years, or will it encounter obstacles, yet nevertheless continue its course for centuries?), what extent of countries it will include (will it remain for long Italian or German, confined to certain Italian or German circles, or will it diffuse50 itself rapidly in all countries, both in general culture and in public instruction?), but we are unable to limit logically what may be its value outside these considerations. The reason for this is that in order to be able to describe its limitations, it must necessarily have developed its antitheses—that is to say, the new problems that will infallibly arise from its solutions, and this has not happened: we are ourselves on the waves and we have not furled our sails in port preparatory to a new voyage. Bis hierher ist das Bewusstsein gekommen (Knowledge has reached this point in its development), said Hegel, at the end of his lectures upon the philosophy of history; and yet he had not the right to say so, because his development, which went from the unconsciousness of liberty to the full consciousness of it in the German world and in the system of absolute idealism, did not admit of prosecution51. But we are well able to say so, for we have overcome the abstractness of Hegelianism.
[1] Friedrich Meinecke, Weltbürgerthum und Nationalstaat: Studien zur Genesis des deutschen Nationalstaates, second edition, preface, p. vii. (München u. Berlin, Oldenburg, 1911.)
The End

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dominion
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n.统治,管辖,支配权;领土,版图 | |
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insinuated
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v.暗示( insinuate的过去式和过去分词 );巧妙或迂回地潜入;(使)缓慢进入;慢慢伸入 | |
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antithesis
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n.对立;相对 | |
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pedantic
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adj.卖弄学问的;迂腐的 | |
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preservation
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n.保护,维护,保存,保留,保持 | |
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eclecticism
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n.折衷主义 | |
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motives
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n.动机,目的( motive的名词复数 ) | |
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illuminate
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vt.照亮,照明;用灯光装饰;说明,阐释 | |
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philosophical
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adj.哲学家的,哲学上的,达观的 | |
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artistic
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adj.艺术(家)的,美术(家)的;善于艺术创作的 | |
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adj.赞成的,称赞的,有利的,良好的,顺利的 | |
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forth
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adv.向前;向外,往外 | |
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copious
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adj.有才艺的;有造诣的;达到了的 | |
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illustrate
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v.举例说明,阐明;图解,加插图 | |
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allude
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v.提及,暗指 | |
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solely
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adv.仅仅,唯一地 | |
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cogent
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adj.强有力的,有说服力的 | |
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ingenuously
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adv.率直地,正直地 | |
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applied
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adj.应用的;v.应用,适用 | |
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buckle
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n.扣子,带扣;v.把...扣住,由于压力而弯曲 | |
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naturalists
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n.博物学家( naturalist的名词复数 );(文学艺术的)自然主义者 | |
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followers
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追随者( follower的名词复数 ); 用户; 契据的附面; 从动件 | |
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materialism
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n.[哲]唯物主义,唯物论;物质至上 | |
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resolutely
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adj.坚决地,果断地 | |
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withdrawn
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vt.收回;使退出;vi.撤退,退出 | |
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bankruptcy
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n.破产;无偿付能力 | |
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immediate
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adj.立即的;直接的,最接近的;紧靠的 | |
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suffocated
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(使某人)窒息而死( suffocate的过去式和过去分词 ); (将某人)闷死; 让人感觉闷热; 憋气 | |
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guardian
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opposition
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n.反对,敌对 | |
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unity
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justification
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n.正当的理由;辩解的理由 | |
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materialistic
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a.唯物主义的,物质享乐主义的 | |
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dilemma
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n.困境,进退两难的局面 | |
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superseded
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[医]被代替的,废弃的 | |
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precisely
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adv.恰好,正好,精确地,细致地 | |
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renounce
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v.放弃;拒绝承认,宣布与…断绝关系 | |
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devoted
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adj.忠诚的,忠实的,热心的,献身于...的 | |
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remains
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n.剩余物,残留物;遗体,遗迹 | |
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invoked
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v.援引( invoke的过去式和过去分词 );行使(权利等);祈求救助;恳求 | |
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animated
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sketch
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perfectly
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inquiry
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renouncing
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v.声明放弃( renounce的现在分词 );宣布放弃;宣布与…决裂;宣布摒弃 | |
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plunge
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v.跳入,(使)投入,(使)陷入;猛冲 | |
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chronological
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geographical
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diffuse
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prosecution
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