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individual imagination,] and the forcing of all historical data into the mold of a formula. They capture and present the Idea The "Idea" is a central concept in Hegel's philosophy, referring to absolute truth or universal reason through both logical development and the seemingly random and irregular flow of historical narrative, without letting the philosophical process appear too intrusive.
The so-called prior knowledge method original: "à priori"; a Latin term for reasoning from theoretical deduction rather than from observation—which is often assumed to involve "making up" history without the help of historical facts—is therefore completely different from what is presented here. The author did not intend to play the part of a God and create History, but simply that of a man, considering that History which—full of reason and rich with ideas—had already been created.
The fact that these were originally Lectures gives the work an additional advantage, which it might have lacked if it had been written as a book from the start with the condensed energy and systematic seriousness that such a project would have required. Because they consist of lectures, they are designed to be understood immediately. They are intended to spark the interest of young listeners and connect the new material to what they already know.
Among all the subjects that can be treated philosophically, History is the one that young people become familiar with earliest. Therefore, the Philosophy of History can be expected to connect itself with that existing knowledge. It does not need to teach the historical facts themselves at the same time as the ideas they embody—as is the case, for example, in aesthetics original: "Æsthetics"; the branch of philosophy dealing with the nature of beauty and art. Instead, it can focus on showing how the "Idea" referring to universal reason works within a subject matter that the listener is already expected to know.
If this is done using a method that is partly building a system and partly describing characteristics, the student will benefit from a readable work—one that aligns with common sense, or at least is not very far removed from it. These Lectures, therefore—and this is said without fear of contradiction—serve as the easiest introduction to Hegelian Philosophy. They are even better suited for this purpose than the Philosophy of Right original: "Philosophy of Right" (or Law); another of Hegel's major works, which certainly requires the student to have some prior understanding of its subject. But