Abstract

In Jena Hegel began his philosophical career under the auspices of Schelling’s Spinozism. His declaration of philosophical independence from Schelling, dating from publication of the Phenomenology, was a repudiation of the Spinozistic definition of the absolute as merely substance. Substance without the flux of accidents, he came to see, is nothing at all. Yet in the judgment of history Hegel’s break with Schellingian Spinozism, though clearly embarked upon, was not so clearly consummated. The struggle of monism and pluralism is no longer a burning issue in philosophy, and that is perhaps why Hegel’s monism is rarely mentioned by today’s Hegel scholars. But the belief that Hegel was a one-substance monist — affirming the existence of spirit as an all-encompassing and indivisible substance — was never far from the minds of earlier interpreters. Such interpreters range from K. F. Göschel to C.E.M. Joad in “Outline of Hegel’s Philosophy: Monistic Idealism,” Chapter 15 of his Guide to Philosophy,. By failing to distinguish the absolute idealism of Hegel from that of the British idealists, Whitehead himself lent support to the monistic interpretation of Hegel when he wrote