English translation of: Von Hegel zu Nietzsche: Der revolutionäre Bruch im Denken des neunzehnten Jahrhunderts (1941)Beginning with an examination of the relationship between Hegel and Goethe, Löwith discusses how Hegel's students, particularly Marx and Kierkegaard, interpreted----or reinterpreted----their master's thought, and proceeds with an in-depth assessment of the other important philosophers, from Feuerbach, Stirner, and Schelling to Nietzsche.

lgli/Karl Löwith, Karl Lowith, Hans-Georg Gadamer, David E. Green - From Hegel to Nietzsche - The Revolution in Nineteenth-century Thought (1964, Columbia University Press).pdf

Von Hegel zu Nietzsche: Der revolutionre Bruch im Denken des 19. Jahrhunderts

From Hegel to Nietzsche : the revolution in nineteenth century thought

Karl Löwith; translated from the German by David E. Green

Lowith, Karl

Columbia Business School Publishing

King's Crown Paperbacks

United States, United States of America

Morningside edition, New York, ©1991

New York, New York State, 1991

April 15, 1964

Revised, 1991

producers:
Adobe Acrobat 9.34 Paper Capture Plug-in

Includes bibliographical references and index.
Translation of: Von Hegel zu Nietzsche.
Reprint. Originally published: New York : Holt, Rinehart, Winston, 1964.

Front Cover 1
Contents 6
Foreword to the Morningside Edition 12
Preface to the First Edition 16
Part One—Studies in the History of the German Spirit During the Nineteenth Century 6
Introduction: Goethe and Hegel 22
I. Goethe's Idea of Primary Phenomena and Hegel's 25
Comprehension of the Absolute 25
a. The Unity of Principle 25
b. The Difference in Exposition 28
2. Rose and Cross 33
a. Goethe's Rejection of Hegel's Association of Reason With the Cross 33
b. Goethe's Association of Humanity With the Cross 36
c. The Lutheran Sense of Rose and Cross 37
d. Hegel's and Goethe's "Protestantism" 38
e. Goethe's Christian Paganism and Hegel's Philosophical Christianity 39
f. The End of the World of Goethe and Hegel 45
The Origin of the Spiritual Development of the Age in Hegel's Philosophy of the History of the Spirit 50
I The Eschatological Meaning of Hegel's Consummation of the History of the WorId and the Spirit 50
I. The Eschatological Design of World History 50
2. The Eschatological Nature of the Absolute Forms of the Spirit 55
a. Art and Religion 55
b. Philosophy 58
3. Hegel's Reconciliation of Philosophy With the State and the Christian Religion 64
II Old Hegelians, Young Hegelians, Neo-Hegelians 72
1. The Preservation of Hegelian Philosophy by the Old Hegelians 72
2. The Overthrow of Hegelian Philosophy by the Young Hegelians 84
a. L. Feuerbach (1804-1872) 90
b. A. Ruge (1802-1880) 102
c. K. Marx (1818-1883) 110
d. M. Stirner (1806-1856) 122
e. B. Bauer (1809-1882) 124
f. S. Kierkegaard (1813-1855) 129
g. Schelling's Connection With the Young Hegelians 134
3. The Refurbishing of Hegelian Philosophy by the Neo-Hegelians 140
III The Dissolution of Hegel's Mediations in the Exclusive Choices of Marx and Kierkegaard 156
1. The General Criticism of Hegel's Notion of Reality 156
2. The Critical Distinctions of Marx and Kierkegaard 164
a. Marx 164
b. Kierkegaard 166
3. Criticism of the Capitalistic World and Secular Christianity 171
a. Marx 171
b. Kierkegaard 177
4. Estrangement as the Source of Hegel's Reconciliation 181
The Philosophy of History Becomes the Desire for Eternity 194
IV Nietzsche as Philosopher of Our Age and of Eternity 194
I. Nietzsche's Evaluation of Goethe and Hegel 195
2. Nietzsche's Relationship to the Hegelianism of the Forties 200
3. Nietzsche's Attempt to Sunnount Nihilism 207
V The Spirit of the Age and the Question of Eternity 220
1. The Spirit of the Ages Becomes the Spirit of the Age 220
2. Time and History for Hegel and Goethe 227
a. The Present as Eternity 227
b. Hegel's Philosophy of History and Goethe's View of the Course of the World 232
Part Two—Studies In the History of the Bourgeois-Christian World 252
I The Problem of Bourgeois Society 254
1. Rousseau: Bourgeois and Citoyen 255
2. Hegel: Bourgeois Society and Absolute State 259
3. Marx: Bourgeoisie and Proletariat 264
4. Stirner: The Individual "I" as the Common Ground of Bourgeois and Proletarian Man 266
5. Kierkegaard: The Bourgeois-Christian Self 268
6. Donoso Cortes and Proudhon: Christian Dictatorship from Above and Atheistic Reordering of Society from Below 270
7. A. de Tocqueville: The Development of Bourgeois Democracy Into Democratic Despotism 272
8. G. Sorel: The Nonbourgeois Democracy of the Working Class 276
9. Nietzsche: The Human Herd and Its Leader 279
II The Problem of Work 282
1. Hegel: Work as Self-Renunciation in Forming the World 284
2. C. Rossler and A. Ruge: Work as Appropriation of the World and Liberation of Man 289
3. Marx: Work as Man's Self-Alienation in a World Not His Own 292
a. Criticism of the Abstract Classical Notion of Work 293
b. Criticism of the Abstract Notion of Work in Hegelian Philosophy 296
4. Kierkegaard: The Meaning of Work for the Self 301
5. Nietzsche: Work as the Dissolution of Devotion and Contemplation 305
III The Problem of Education 308
1. Hegel's Political Humanism 309
2. The Young Hegelians 313
a. Ruge's Politicization of Aesthetic Education 313
b. Stirner's Reduction of Humanistic and Scientific Education to Self-Revelation of the Individual 316
c. Bauer's Criticism of the Cliche of the "Universal" 318
3. J. Burckhardt on the Century of Education and G. Flaubert on the Contradictions of Knowledge 320
4. Nietzsche's Criticism of Education, Present and Past 322
IV The Problem of Man 326
1. Hegel: Absolute Spirit as the Universal Essence of Man 326
2. Feuerbach: Corporeal Man as the Ultimate Essence of Man 329
3. Marx: The Proletariat as the Possibility of Collective Man 332
4. Stirner: The Individual "I" as the Proprietor of Man 335
5. Kierkegaard: The Solitary Self as Absolute Humanity 337
6. Nietzsche: The Superman as the Transcendence of Man 340
V The Problem of Christianity 346
1. Hegel's Transcending of Religion by Philosophy 347
2. Strauss's Reduction of Christianity to Myth 353
3. Feuerbach's Reduction of the Christian Religion to the Nature of Man 354
4. Ruge's Replacement of Christianity by Humanity 361
5. Bauer's Destruction of Theology and Christianity 362
6. Marx's Explanation of Christianity as a Perverted World 369
7. Stirner's Systematic Destruction of the Divine and the Human 374
8. Kierkegaard's Paradoxical Concept of Faith and His Attack Upon Existing Christendom 378
9. Nietzsche's Criticism of Christian Morality and Civilization 387
10. Lagarde's Political Criticism of Ecclesiastical Christianity 392
11. Overbeck's Historical Analysis of Primitive and Passing Christianity 396
Bibliography 408
Translations of Works Mentioned in Lowith's From Hegel to Nietzsche 411
Chronology 416
Notes 418
Index 470
Back Cover 484

This acknowledged classic is one of the most important works on nineteenth-century philosophy and intellectual history, and a philosophical and cultural history of that century and its impact upon the twentieth. Beginning with an examination of the relationship between Hegel and Goethe, Löwith discusses how Hegel's students, particularly Marx and Kierkegaard, interpreted­­or reinterpreted­­their master's thought, and proceeds with an in-depth assessment of the other important philosophers, from Feuerbach, Stirner, and Schelling to Nietzsche.

**From Hegel to Nietzsche: The Revolution in 19th Century Thought** (German: *Von Hegel zu Nietzsche: Der revolutionäre Bruch im Denken des neunzehnten Jahrhunderts*) is a 1941 book about German philosophy by Karl Löwith.
(Source: [Wikipedia](https://web.archive.org/web/20161013051423/https://en.wikipedia.org/wiki/From_Hegel_to_Nietzsche))

Beginning with an examination of the relationship between Hegel and Goethe, Lowith discusses how Hegel's students, particularly Marx and Kierkegaard, interpreted--or reinterpreted--their master's thought, and proceeds with an in-depth assessment of the other important philosophers, from Feuerbach, Stirner, and Schelling to Nietzsche.

2020-07-20