Lectures on the Philosophy of History

...different matters—which tries to represent things as inevitable that might just as easily have been decided another way. In either case, whoever tries to interpret the event in question would have found an explanation for it. Philosophy is cheapened by this mechanical application of its highest principles. Furthermore, this approach makes it impossible to find common ground with those who focus on the practical details of history empirical details: observable facts and data as opposed to abstract theory.

Philosophy’s true purpose is not to prove that every single event was necessary; for those things, it can simply stick to storytelling. Instead, its role is to pull back the veil of mystery and show that every major group of nations and every significant stage stadium: a stage or period of development of history is based on an Idea. It shows that all the transitions and developments found in the records of the past can be traced back to the events that came before them. The true value of a Philosophy of History lies in this skillful union of two things: simple description on one hand, and deep theoretical thought original: "speculation": here meaning abstract philosophical reasoning rather than guessing on the other.

Additionally, the books written on the Philosophy of History over the last century or so vary based on the author’s perspective and national character. Often, they are merely outlines of a Philosophy of History rather than fully developed works. To begin, we must clearly distinguish between Philosophies and Theosophies Theosophies: systems of belief that claim direct knowledge of the divine through mystical insight. Theosophies attribute all events directly to God’s will, while Philosophies reveal how God is expressed through the events of the actual world.

Furthermore, it is clear that the Philosophies of History produced by Italian and French writers have little connection to a broader, systematic way of thinking. Their views are often correct and impressive, yet they cannot prove their own underlying logic or necessity. Finally, much has been added to the Philosophy of History that is mystical or disorganized—content that never moves beyond a passing hint or an undeveloped idea. While we cannot deny the great value of these contributions, they belong only in the entrance hall original: "vestibule": an entryway; here meaning the introductory stage of a field of study of our science. We certainly have no wish to deny that among