Hegel 's philosophy is an ambitious attempt to understand history, consciousness, society and reason in the same dynamic process in modern European thought. The fundamental strength of his philosophy lay in the idea that reality should not be thought of as a mere collection of static objects. Human beings, institutions, ideas, ethics and history are built within these shifting relationships. Resistance is not only a barrier to change; it is often a means to change. But to conclude immediately from this point that history has a definite end and an inevitable course or a universal destination is already settled is a parallel view of the text which takes caution on such claims. 31.1 From stationary object to a process The Everyday Intellect tends to think of things as separate, ready, and fixed. But social institutions, moral values, political systems, or self- consciousness are not really fixed things. This is a result of the changing relationships within history. The thinking of Hegel emphasizes this dynamic. A concept finds its meaning not only in itself, but also in its opposites and relations. The question of what constitutes freedom cannot be understood apart from slavery, compulsion, law and social norms. 31.2 The meaning of the conflict The formulas for the thesis Antithesis Antisynthesis are popular under Hegel 's name, but his actual method is more complex than this school triptych. Importantly, the concept itself provokes tension that highlights its limitations. The imperfection of one form begets the need for another. This process becomes a method of understanding consciousness and the development of society and history, not just a technique for debate. 31.3 Relationship of Swami Sivananda In Phenomenology of Spirit, Swami Suvarnadasa Prasanga had a profound impact on modern social philosophy. Self-consciousness is not solely accomplished through self-awareness; recognition of other self- consciousnesses is essential. The dominator simply wants to objectify the opponent, but recognition by that person can only be meaningful if he or she is free self-conscious. This contrast highlights the extent of the dominance. Parallel philosophy considers this idea to be a useful clue in the analysis of caste, class, gender, and colonial relations. 31.4 Freedom and the institution of For Hegel, freedom is not just doing what we want. Real freedoms take social form through the law, the family, civil society and state institutions. The power of this idea is what makes freedom social. But there is also the danger that if the existing institutions are taken to be the full expression of reason, then the institution-consideration may weaken. Parallelism accepts the need for institutions, but does not regard any historical institution as a form of ultimate sanity. 31.5 The course of history Hegel shows the extent of the consciousness of freedom in history. The motivating aspect of this idea is that history is not a pile of meaningless events; institutional change can have moral meaning. But turning history into a story of linear progression creates problems. Declaring a society that has not gone through European modernity as backward can give an ideological basis to the idea of colonial superiority. Parallel philosophy says to look for directions in history, but also to ask questions of direction, evidence, progress, cost, and displacement. 31.6 Indian and Mithila - Parallel Dialogues There are many forms of opposition, transformation, and argument in Indian philosophy, but to call them precursors to Hegelian conflict would be anachronistic. The jurisprudential Purvapaksha, Purvottara Paksha, the Buddhist Madhyamaka pratipada-vibhagana, Samkhya 's qualitative changes, and Vedantic differences are all distinct historical approaches to debate. Useful comparisons are here so that truth-finding does not remove the opposition but makes it a means of reflection. Mithila 's shastrartha-samskara also develops the discipline of listening to the opposing side. 31.7 Precedent: Conflict is the law of history One might say that every social order produces its own opposition, and from that opposition necessarily emerges the next higher state. From this point of view, the course of history seems logical and predictable. Uttarapakṣa (Response): Opposition is real, results are out Parallel philosophy accepts the reality of opposition but does not consider the outcome to be predetermined. A single protest can lead to reform, repression, dissolution, compromise or violence. Human actions, institutions, chance, technology, resources and moral choices influence the course of history. 31.8 Prohibition and protection within a conflict It is often misleading to lump the Hegelian conflict into a fixed three stages of thesis antithesis synthesis. The important thing is that a concept provokes opposition within its boundaries, and its transgressions do not merely destroy the old but also negate some aspects, save some, and transform into new relationships. Because of this polyphony of Germanic terms, monosyllabic translation is difficult. The use of dichotomy is only valid when specific perceptual transitions are shown. Just because there are two opposing events does not mean that it is a contradiction. The three questions will be clear: what is the internal tension, why the old form is inadequate, and which side does the new form save. 31.9 The master-slave relationship and recognition Self-consciousness does not find itself complete only through observation; it needs the recognition of another self. In the struggle for dominance, the master seeks the recognition of the slave, but the forced recognition is not of independent origin. The slave changes things through labour and gains a sense of his own power. It is unreasonable to consider this metaphor as a complete explanation of every historical slavery or class struggle. However, it is useful to understand the unequal relations of belief. He who destroys the free judgment of those in authority will not receive the real recognition that comes with his praise. Respect is based on a sense of mutual freedom. 31.10 The Extent of Independence in History Hegel reads history as the development of a consciousness of freedom. In this sense, institutions can give concrete shape to not only external bonds but also family, civil society and state freedoms. However, the linear direction of history and the tendency to consider Europe as the culmination is a matter of serious criticism. The colonial and caste-feminine subjugations and regional experiences show that autocracy could coexist with a declaration of independence. Parallel historiography examines claims of progress on the evidence of both the privileged and the excluded. The meaning of history is not a predetermined end but a critical reconstruction of disputed changes. 31.11 Intangible rights and tangible entities It is not enough to say we are free if property, education, law or social norms do not provide the means for free action. Hegel seeks concrete forms of freedom within institutions, moving from abstract rights to moral life. To think of individuals and communities as complete opposites is wrong in this sense. But institutions, while being instruments of freedom, can be instruments of domination. The state cannot be held above criticism as the embodiment of moral considerations. Legitimate institutions will accept appeals, rights of representation and public review. historical existence alone does not justify morality. 31.12 Systems and Incompleteness Hegel 's philosophy forms the overarching system, linking nature and spirit, history and art, religion and philosophy. The advantage of the system is that the different questions appear to have hidden connections; the danger is that the experience not incorporated into the system may be called secondary or immature. Aspiring to a parallel system of philosophy is not a claim to ultimate perfection. Write down the exceptions to a pattern, such as silence and source-boundary. Theories that neutralize resistance by calling it a necessary stage of history tend to avoid testing. A totality without introspection can become an intellectual entity. Chapter Conclusion Parallel to Hegel, philosophy takes three lessons: treat realism as a process, see opposition not as an enemy of thought but as a means of examination, and associate freedom with social institutions. But they do not accept a predetermined end of history. Conflict is useful, determinism is not necessary. Chapter Bibliography G. W. F. Hegel — Phenomenology of Spirit. G. W. F. Hegel — Elements of the Philosophy of Right. G. W. F. Hegel — Lectures on the Philosophy of History. Charles Taylor — Hegel. Robert Pippin — Hegel’s Idealism. Frederick Beiser — Hegel.