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Katherine Marie Heigl ist eine US-amerikanische Schauspielerin und Filmproduzentin. Sie ist unter anderem Emmy-Preisträgerin und erlangte vor allem durch die Rolle der Izzie Stevens in der Serie Grey’s Anatomy sowie durch die Filme Beim ersten. Katherine Marie Heigl (* November in Washington, D.C.) ist eine US-amerikanische Schauspielerin und Filmproduzentin. Sie ist unter anderem. Als Izzie Stevens spielte sie sich in die Herzen vieler Fans. Heute wird Schauspielerin Katherine Heigl 40 Jahre alt - und blickt auf eine Karriere. ciboo.eu verrät, wieso "Grey's Anatomy"-Star Katherine Heigl in Hollywood als Zicke verschrien ist und wirft einen Blick auf ihr glückliches Familienleben. Die US-amerikanische Schauspielerin Katherine Heigl ist den Europäern vor allem aus der Arztserie "Grey's Anatomy" bekannt. Nach der Serie spielte sie sich. Katherine Marie Heigl wurde am November in Washington, D.C., geboren. Die Schauspielerin und Filmproduzentin wurde international bekannt durch. Schauspiel-Darling Katherine Heigl hat sich in Hollywood den Ruf der unbeliebtesten Kollegin erarbeitet. Offenbar ist die Arbeit mit ihr.
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Adams: Comeback bei "Suits". Hier findest Du eine Übersicht mit Serienstars, die am Heute wird Schauspielerin Katherine Heigl 40 Jahre alt - und blickt auf eine Karriere voller Höhen und Tiefen zurück. Katherine Heigl, attraktiver Blondschopf aus Grey's Anatomy, überrascht bei Instagram mit neuem Look! Mit dieser Haarfarbe hätten wir nicht. Die Serie Roswell und vor allem Grey's Anatomy machten die US-Schauspielerin Katherine Heigl berühmt, eine Filmkarriere und mehrere Extravaganzen.Retrieved March 30, Retrieved December 10, May 2, Retrieved August 14, November Archived from the original on September 27, USA Today.
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Simplismente Apaixonante!!!!! No filme "A verdade Nua e Crua" estava gostosa demais!!! Sua sensibilidade e sexualidade completam seus filmes!
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Katherine Heigl on Working with Steven Seagal When She Was 16 For these scholars, fairly well represented by the Hegel Society of America and in cooperation with German scholars such as Otto Pöggeler and Walter Jaeschke, Hegel's works should be read without preconceptions. To his chagrin, Fries was, in the same year, made Ordinary Professor salaried. Over 4 million never get out alive. Krug", Kritisches Journal Rocco Schiavone PhilosophieI, no. Retrieved Heigl 24, Evanston, Ill.Self - Guest. Show all 8 episodes. Self - State of Affairs. Show all 6 episodes. Self - Guest Co-Hostess. Documentary Self. Self - Actress.
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Related Videos. Alternate Names: Katherine M. Edit Did You Know? Personal Quote: [on Hollywood stereotyping] You're the blonde.
Or the cheerleader. Or the girlfriend. It would have been really easy to fall back on the blonde and the bra size and just do that for the rest of my career.
Trivia: Was engaged to co-actor Jason Behr during their time together on the set of Roswell Nickname: Katie.
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January 1, Retrieved April 27, The New York Times. The New York Post. Archived from the original on February 27, Retrieved February 3, December 3, The Huffington Post.
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Retrieved June 24, Palm Beacher Magazine. Retrieved May 22, New York City: Advance Publications. Retrieved December 18, Awards for Katherine Heigl.
Ambrose Conroy Griffiths M. Hall Krause F. Rodriguez St. In , Schelling and Hegel founded the journal Kritische Journal der Philosophie Critical Journal of Philosophy to which they contributed until the collaboration ended when Schelling left for Würzburg in In , the university promoted Hegel to the position of Extraordinary Professor unsalaried after he wrote a letter to the poet and minister of culture Johann Wolfgang Goethe protesting the promotion of his philosophical adversary Jakob Friedrich Fries ahead of him.
To his chagrin, Fries was, in the same year, made Ordinary Professor salaried. With his finances drying up quickly, Hegel was under great pressure to deliver his book, the long-promised introduction to his philosophical system.
Hegel was putting the finishing touches to it, The Phenomenology of Spirit , as Napoleon engaged Prussian troops on 14 October in the Battle of Jena on a plateau outside the city.
On the day before the battle, Napoleon entered the city of Jena. Hegel recounted his impressions in a letter to his friend Friedrich Immanuel Niethammer :.
I saw the Emperor—this world-soul [ Weltseele ]—riding out of the city on reconnaissance. It is indeed a wonderful sensation to see such an individual, who, concentrated here at a single point, astride a horse, reaches out over the world and masters it.
Pinkard notes that Hegel's comment to Niethammer "is all the more striking since he had already composed the crucial section of the Phenomenology in which he remarked that the Revolution had now officially passed to another land Germany that would complete 'in thought' what the Revolution had only partially accomplished in practice".
Unable to find more suitable employment, Hegel reluctantly accepted. Ludwig Fischer and his mother whom Hegel may have offered to marry following the death of her husband stayed behind in Jena.
In November , Hegel was again through Niethammer, appointed headmaster of a gymnasium in Nuremberg , a post he held until While in Nuremberg, Hegel adapted his recently published Phenomenology of Spirit for use in the classroom.
Part of his remit was to teach a class called "Introduction to Knowledge of the Universal Coherence of the Sciences", Hegel developed the idea of an encyclopedia of the philosophical sciences, falling into three parts: logic, philosophy of nature and philosophy of spirit.
This period saw the publication of his second major work, the Science of Logic Wissenschaft der Logik ; 3 vols. Having received offers of a post from the Universities of Erlangen , Berlin and Heidelberg , Hegel chose Heidelberg, where he moved in Soon after, his illegitimate son Ludwig Fischer now ten years old joined the Hegel household in April , having spent time in an orphanage [59] : —55 after the death of his mother Christiana Burkhardt.
In , Hegel published The Encyclopedia of the Philosophical Sciences in Outline as a summary of his philosophy for students attending his lectures at Heidelberg.
In , Hegel accepted the renewed offer of the chair of philosophy at the University of Berlin, which had remained vacant since Johann Gottlieb Fichte 's death in Here, Hegel published his Philosophy of Right Hegel devoted himself primarily to delivering lectures; his lectures on aesthetics, the philosophy of religion, the philosophy of history and the history of philosophy were published posthumously from students' notes.
His fame spread and his lectures attracted students from all over Germany and beyond. Hegel was appointed University Rector of the University in October , but his term ended in September Hegel was deeply disturbed by the riots for reform in Berlin in that year.
Now in a weak state of health, Hegel seldom went out. As the new semester began in October, Hegel returned to Berlin in the mistaken belief that the epidemic had largely subsided.
By 14 November, Hegel was dead. The physicians pronounced the cause of death as cholera, but it is likely he died from another gastrointestinal disease.
Hegel's illegitimate son, Ludwig Fischer, had died shortly before while serving with the Dutch army in Batavia and the news of his death never reached his father.
From the time of Leibniz to the widespread adoption of Frege 's logic in the s, every standard work on logic consisted of three divisions: doctrines of concept, judgment, and inference.
Doctrines of concept address the systematic, hierarchical relations of the most general classes of things. Doctrines of judgment investigate relations of subject and predicate ; and doctrines of inference lay out the forms of syllogisms originally found in Aristotelian term logic.
Indeed, "logic" in the field of nineteenth-century continental philosophy takes on a range of meanings from "metaphysics" to "theory of science," from "critical epistemology" to "first philosophy.
Each new logic book staked a new claim in a century-long expansionist turf war among philosophical trends. With the possible exception of the study of inference, what was called "logic" in nineteenth-century Europe and so Hegel's Logic bears little resemblance to what logicians study today.
Logic, particularly the doctrine of the concept, was metaphysics; it was the search for a fundamental ontological structure within the relations of the most basic predicates quantity, time, place etc.
This research program took on new meaning with the publication of Kant's Critique of Pure Reason. Kant derived his own table of categories the twelve pure or "ancestral" concepts of the understanding that structure all experience irrespective of content from a standard term-logical table of judgments, noting also that.
The Science of Logic which the latter Hegel considered central to his philosophy can be considered a notable contribution to the research program of category metaphysics in its post-Kantian form, taking up the project that Kant suggested is necessary but did not himself pursue: "to take note of and, as far as possible, completely catalog" the derivative concepts of the pure understanding and "completely illustrate its family tree.
The affinity between Hegel and Kant's logics "speculative" and "transcendental" respectively is apparent in their vocabulary.
Kant spoke of Entstehen coming-to-be and Vergehen ceasing-to-be , the same two terms that Hegel used to refer to the two compositional elements of Werden becoming.
Kant used the term Veränderung change instead of Werden , however, and the designation of ontological categories by name is itself a complex topic.
And although the Logic 's table of contents minimally resembles Kant's table of categories, the four headings of Kant's table quantity, quality, relation, and modality do not play, in Hegel's dialectic, the organizational role that Kant had in mind for them, and Hegel ultimately faulted Kant for copying the table of judgments from the "modern compendiums of logic" whose subject matter is, Hegel said, in need of "total reconstruction.
Because every concept is a composite of contraries value is black and white, temperature is hot and cold, etc. For this reason, Hegel's Logic begins with the summum genus , "Being, pure Being," "and God has the absolutely undisputed right that the beginning be made with him" [83] from which are derived more concrete concepts such as becoming, determinate being, something, and infinity.
The precise nature of the procedural self-concretization that drives Hegel's Logic is still the subject of controversy.
Scholars such as Clark Butler hold that a good portion of the Logic is formalizable, proceeding deductively via indirect proof. As the logical Idea is seen to unfold itself in a process from the abstract to the concrete, so in the history of philosophy the earliest systems are the most abstract, and thus at the same time the poorest Hegel's categories are, in part, carried over from his Lectures on the History of Philosophy.
For example: Parmenides took pure being to be the absolute; Gorgias replaced it with pure nothing; Heraclitus replaced both being and nothing with becoming which is a unity of two contraries: coming-to-be and ceasing-to-be.
That history should resemble this dialectic indicated to Hegel that history is something rational. For both Hegel and Kant, "we arrive at the concept of the thing in itself by removing, or abstracting from, everything in our experiences of objects of which we can become conscious.
If we abstract 'Ding' [ thing ] from 'Ding an sich' [ thing in itself ], we get one of Hegel's standard phrases: 'an sich. A child, in Hegel's example, is thus 'in itself' the adult it will become: to know what a 'child' is means to know that it is, in some respects, a vacancy which will only gain content after it has grown out of childhood.
The "thing as it is in itself" is indeed knowable: it is the indeterminate, "futural" aspect of the thing we experience—it is what we will come to know.
In other words, although the thing-in-itself is at any given moment thoroughly unknown, it nevertheless remains that part of the thing about which it is possible to learn more.
Karen Ng writes that "there is a central, recurring rhetorical device that Hegel returns to again and again throughout his philosophical system: that of describing the activity of reason and thought in terms of the dynamic activity and development of organic life.
Within this work, the category of life is conceived to be the absolute idea in the form of the subjective concept; an illustrative contrast may be seen in contrasting this with how the category of cognition is thought as being the absolute idea in the form of the judgement.
The speculative identity of mind and nature suggests that reason and history progress in the direction of the Absolute by traversing various stages of relative immaturity, just like a sapling or a child, overcoming necessary setbacks and obstacles along the way see Progress below.
The structure of Hegel's Logic appears to exhibit self-similarity , with sub-sections, in their treatment of more specific subject matter, resembling the treatment of the whole.
Hegel's concept of Aufhebung , by which parts are preserved and repurposed within the whole, anticipates the concept of emergence in contemporary systems theory and evolutionary biology.
However, Hegel himself describes the system as a "circle of circles:". Hegel's thinking can be understood as a constructive development within the broad tradition that includes Plato and Immanuel Kant.
What distinguishes them from materialists like Epicurus and Thomas Hobbes and from empiricists like David Hume , is that they regarded freedom or self-determination as real and having important ontological implications for soul or mind or divinity.
This focus on freedom is what generates Plato's notion in the Phaedo , Republic and Timaeus of the soul as having a higher or fuller kind of reality than that possessed by inanimate objects.
While Aristotle criticized Plato's "Forms", he preserved Plato's ontological implications for self-determination: ethical reasoning, the soul's pinnacle in the hierarchy of nature, the order of the cosmos and reasoned arguments for a prime mover.
Kant imported Plato's high esteem of individual sovereignty into his considerations of moral and noumenal freedom as well as to God.
All three find common ground on the unique position of humans in the universe, relative to animals and inanimate objects. In his discussion of "Spirit" in his Encyclopedia , Hegel praises Aristotle's On the Soul as "by far the most admirable, perhaps even the sole, work of philosophical value on this topic".
Rather than simply rejecting Kant's dualism of freedom versus nature, Hegel aims to subsume it within "true infinity", the "Concept" or " Notion ": Begriff , "Spirit" and "ethical life" in such a way that the Kantian duality is rendered intelligible, rather than remaining a brute "given".
The reason why this subsumption takes place in a series of concepts is that Hegel's method in his Science of Logic and his Encyclopedia is to begin with basic concepts like "Being" and "Nothing" and to develop these through a long sequence of elaborations, including those already mentioned.
In this manner, a solution that is reached in principle in the account of "true infinity" in the Science of Logic' s chapter on "Quality" is repeated in new guises at later stages, all the way to "Spirit" and "ethical life" in the third volume of the Encyclopedia.
In this way, Hegel defended the truth in Kantian dualism against reductive or eliminative programs like materialism and empiricism. Like Plato, with his dualism of soul versus bodily appetites, Kant pursued the mind's ability to question its felt inclinations or appetites and to come up with a standard of "duty" or, in Plato's case, "good" which transcends bodily restrictiveness.
Hegel preserved this essential Platonic and Kantian concern in the form of infinity going beyond the finite a process that Hegel in fact related to "freedom" and the "ought" , [93] : —, the universal going beyond the particular in the Concept and Spirit going beyond Nature.
Hegel rendered these dualities intelligible by ultimately his argument in the "Quality" chapter of the "Science of Logic".
The finite has to become infinite in order to achieve reality. The idea of the absolute excludes multiplicity so the subjective and objective must achieve synthesis to become whole.
This is because, as Hegel suggeste by his introduction of the concept of "reality", [93] : what determines itself—rather than depending on its relations to other things for its essential character—is more fully "real" following the Latin etymology of "real", more "thing-like" than what does not.
Finite things do not determine themselves because, as "finite" things, their essential character is determined by their boundaries over against other finite things, so in order to become "real" they must go beyond their finitude "finitude is only as a transcending of itself".
The result of this argument is that finite and infinite — particular and universal, nature and freedom — do not face one another as independent realities, but instead the latter, in each case, is the self-transcending of the former.
The mystical writings of Jakob Böhme had a strong effect on Hegel. This evolution was the result of God's desire for complete self-awareness.
Modern philosophy, culture and society seemed to Hegel fraught with contradictions and tensions, such as those between the subject and object of knowledge, mind and nature, self and Other , freedom and authority, knowledge and faith, or the Enlightenment and Romanticism.
Hegel's main philosophical project was to take these contradictions and tensions and interpret them as part of a comprehensive, evolving, rational unity that in different contexts he called "the absolute Idea" Science of Logic , sections — or "absolute knowledge" Phenomenology of Spirit , " DD Absolute Knowledge".
According to Hegel, this unity evolved through and manifested itself in contradiction and negation. Contradiction and negation have the dynamic quality that every point in each domain of reality — consciousness , history, philosophy, art, nature and society—leads to further development until a rational unity is reached that preserves the contradictions as phases and sub-parts by lifting them up Aufhebung to a higher unity.
This mind comprehends all of these phases and sub-parts as steps in its own process of comprehension. It is rational because the same, underlying, logical , developmental order underlies every domain of reality and self-conscious rational thought, although only in the later stages of development does it come to full self-consciousness.
The rational, self-conscious whole is not a thing or being that lies outside of other existing things or minds. Rather, it comes to completion in the philosophical comprehension of individual existing human minds who through their own understanding bring this developmental process to an understanding of itself.
Hegel's thought is revolutionary in that it is a philosophy of absolute negation—as long as absolute negation is at the center, systematization remains open, amakeing it possible for human beings to become subjects.
Some [ who? Geist combines the meaning of spirit—as in god, ghost, or mind—with an intentional force. In Hegel's draft manuscripts written during his time at the University of Jena, his notion of "Geist" was tightly bound to the notion of " Aether ", from which he also derived the concepts of space and time , but in his later works after Jena he did not explicitly use his old notion of "Aether".
Central to Hegel's conception of knowledge , mind, and reality was identity in difference ; mind externalizes itself in various forms and objects and stands outside or opposed to them and, through recognizing itself in them, is "with itself" in these external manifestations so that they are at one and the same time mind and other-than-mind.
This notion of identity in difference, which is bound up with his conception of contradiction and negativity, is a principal feature differentiating Hegel's thought from other philosophers.
Hegel distinguished between civil society and state in his Elements of the Philosophy of Right. On the left, it became the foundation for Karl Marx 's civil society as an economic base ; [99] to the right, it became a description for all non-state and the state is the peak of the objective spirit aspects of society, including culture, society and politics.
This liberal distinction between political society and civil society was used by Alexis de Tocqueville. While it appears that he felt that a civil society, such as the one in which he lived, was an inevitable step in the dialectic, he allowed for the crushing of other "lesser," not fully realized civil societies as they were not fully conscious of their lack of progress.
It was perfectly legitimate in Hegel's eyes for a conqueror, such as Napoleon, to come and destroy that which was not fully realized.
Hegel's State is the final culmination of the embodiment of freedom or right Rechte in the Elements of the Philosophy of Right.
The State subsumes family and civil society and fulfills them. All three together are called "ethical life" Sittlichkeit. The State involves three " moments ".
In a Hegelian State, citizens both know their place and choose their place. They both know their obligations and choose to fulfill them.
An individual's "supreme duty is to be a member of the state" Elements of the Philosophy of Right , section The individual has "substantial freedom in the state".
The State is "objective spirit" so "it is only through being a member of the state that the individual himself has objectivity, truth, and ethical life" section Every member loves the State with genuine patriotism, but has transcended simple "team spirit" by reflectively endorsing their citizenship.
According to Hegel, " Heraclitus is the one who first declared the nature of the infinite and first grasped nature as in itself infinite, that is, its essence as process.
The origin of philosophy is to be dated from Heraclitus. His is the persistent Idea that is the same in all philosophers up to the present day, as it was the Idea of Plato and Aristotle".
According to Hegel, Heraclitus's "obscurity" comes from his being a true in Hegel's terms "speculative" philosopher who grasped the ultimate philosophical truth and therefore expressed himself in a way that goes beyond the abstract and limited nature of common sense and is difficult to grasp by those who operate within common sense.
Hegel asserted that, in Heraclitus, he had an antecedent for his logic: "[ Hegel cites a number of fragments of Heraclitus in his Lectures on the History of Philosophy.
Heraclitus did not form any abstract nouns from his ordinary use of "to be" and "to become" and seemed to oppose any identity A to any other identity B, C and so on, which is not-A.
However, Hegel interprets not-A as not existing at all, not nothing at all, which cannot be conceived, but an indeterminate or "pure" being without particularity or specificity.
For Hegel, the inner movement of reality is the process of God thinking as manifested in the evolution of the universe of nature and thought; Hegel argued that, when fully understood, reality is being thought by God as manifested in a person's comprehension of this process.
Since human thought is the image and fulfillment of God's thought, God can be understood by an analysis of thought and reality.
Just as humans continually correct their concept of reality through a dialectical process , God becomes more fully manifested through the dialectical process of becoming.
For his god, Hegel does not take the logos of Heraclitus but refers to the nous of Anaxagoras , although he may well have regarded them the same as he continues to refer to god's plan, which is identical to God.
Whatever the nous thinks at any time is actual substance and is identical to limited being, but more remains in the substrate of non-being, which is identical to pure or unlimited thought.
The universe as becoming is a combination of being and non-being. The particular is never complete in itself, but in its quest to find completion continually transforms into more comprehensive, complex, self-relating particulars.
The essential nature of being-for-itself is that it is free "in itself;" it does not depend on anything else for its being. The limitations represent fetters, which it must constantly cast off as it becomes freer and more self-determining.
Although Hegel began his philosophizing with commentary on the Christian religion and often expresses the view that he is a Christian, his ideas are not acceptable to some Christians even though he has had a major influence on 19th- and 20th-century theology.
As a graduate of a Protestant seminary, Hegel's theological concerns were reflected in many of his writings and lectures. In his posthumously published Lectures on the Philosophy of Religion , Part 3 , Hegel is particularly interested in demonstrations of God's existence and the ontological proof.
This means that Jesus, as the Son of God, is posited by God over and against himself as other. Hegel sees relational and metaphysical unities between Jesus and God the Father.
To Hegel, Jesus is both divine and human. Hegel further attests that God as Jesus not only died, but "[ God rises again to life, and thus things are reversed".
The philosopher Walter Kaufmann argued that there was sharp criticism of traditional Christianity in Hegel's early theological writings.
Kaufmann also pointed out that Hegel's references to God or to the divine and spirit drew on classical Greek as well as Christian connotations of the terms.
Aside to his beloved Greeks, Hegel saw before him the example of Spinoza and, in his own time, the poetry of Goethe, Schiller, and Hölderlin, who also liked to speak of gods and the divine.
So he, too, sometimes spoke of God and, more often, of the divine; and because he occasionally took pleasure in insisting that he was really closer to this or that Christian tradition than some of the theologians of his time, he has sometimes been understood to have been a Christian.
Hegel identified as an orthodox Lutheran and believed his philosophy was consistent with Christianity. Hegel conceived of the immortality of the soul in the following manner in reference to Christianity: [] [].
Thus the immortality of the soul must not be represented as first entering the sphere of reality only at a later stage; it is the actual present quality of spirit; spirit is eternal, and for this reason is already present.
Spirit, as possessed of freedom, does not belong to the sphere of things limited; it, as being what thinks and knows in an absolute way, has the universal for its object; this is eternity, which is not simply duration, as duration can be predicated of mountains, but knowledge.
The eternity of spirit is here brought into consciousness, and is found in this reasoned knowledge, in this very separation, which has reached the infinitude of being-for-self, and which is no longer entangled in what is natural, contingent, and external.
This eternity of Spirit in itself means that Spirit is, to begin with, potential; but the next standpoint implies that Spirit ought to be what it is in its essential and complete nature, in-and-for-itself.
Spirit must reflect upon itself, and in this way disunion arises, it must not remain at the point at which it is seen not to be what it is potentially, but must become adequate to its Concept, it must become universal Spirit.
Regarded from the standpoint of division or disunion, its potential Being is for it an Other, and it itself is natural will; it is divided within itself, and this division is so far its feeling or consciousness of a contradiction, and there is thus given along with it the necessity for the abolition of the contradiction.
Spirit is immortal; it is eternal; and it is immortal and eternal in virtue of the fact that it is infinite, that it has no such spatial finitude as we associate with the body; when we speak of it being five feet in height, two feet in breadth and thickness, that it is not the Now of time, that the content of its knowledge does not consist of these countless midges, that its volition and freedom have not to do with the infinite mass of existing obstacles, nor of the aims and activities which such resisting obstacles and hindrances have to encounter.
The infinitude of spirit is its inwardness, in an abstract sense its pure inwardness, and this is its thought, and this abstract thought is a real present infinitude, while its concrete inwardness consists in the fact that this thought is Spirit.
Hegel seemed to have an ambivalent relationship with magic , myth and Paganism. He formulated an early philosophical example of a disenchantment narrative, arguing that Judaism was responsible both for realizing the existence of Geist and, by extension, for separating nature from ideas of spiritual and magical forces and challenging polytheism.
Hegel continued to develop his thoughts on religion both in terms of how it was to be given a 'wissenschaftlich', or "theoretically rigorous," account in the context of his own "system," and how a fully modern religion could be understood.
In addition to some articles published early in his career and during his Berlin period, Hegel published four major works during his lifetime:. During the last ten years of his life, Hegel did not publish another book, but thoroughly revised the Encyclopedia second edition, ; third, A number of other works on the philosophy of history , religion , aesthetics and the history of philosophy [] were compiled from the lecture notes of his students and published posthumously.
Hegel's posthumous works have had remarkable influence on subsequent works on religion, aesthetics, and history because of the comprehensive accounts of the subject matters considered within the lectures, with Heidegger for example in Poetry, Language, Thought characterizing Hegel's Lectures on Aesthetics as the "most comprehensive reflection on the nature of art that the West possesses — comprehensive because it stems from metaphysics.
There are views of Hegel's thought as the summit of early 19th-century German philosophical idealism. It profoundly impacted many future philosophical schools, including those opposed to Hegel's specific dialectical idealism , such as existentialism , the historical materialism of Marx, historism and British Idealism.
Hegel's influence was immense in philosophy and other sciences.
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