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page040from Building IdeasThe Machine of History – From Vico to Hegel and Viollet-le-Duc
The first landmark in the growth of history as a ”scientifi” discipline was, ironically, the work of a thinker opposed to the tradition of Cartesian rationally, the Neapolitan philosopher Giambattista Vico. He published his Principles of a New Science of the Common Nature of Peoples between 1725 and 1730 with the aims of establishing the value of “poetic wisdom” – which will be considered in Chapter 2 – and at the same time determining a pattern for the development of societies. On the basis that human beings, and not nature, had created cultural institutions and they should therefore be in an ideal position to understand them, the suggested a cyclical system of historical change – from birth to decay and ultimately to re-growth – to explain the discontinuities in the world’s great civilizations. It took almost a century before this notional structure was codified into a comprehensive system, which at the same time also established a kind of historical corollary to Descartes’ first principle of the self-conscious thinking mind. By presenting Descartes’ search for certainty as a historical objective, G.W.F. Hegel in his Phenomenology of Spirit placed the reasoning mind at the climax of history, as it reaches the stage of self-understanding through the medium of philosophy. The concept of “Spirit” (or “mind” in some translations) is a force, like a “creator”, that uses the world as a vehicle to realize its ultimately philosophical objectives. The objective of Spirit is, according to Hegel, to “know itself as Spirit”, as a free, reasoning being, able to understand its own capacities. This awareness has been achieved by a process of historical development, where philosophical insight has gradually grown from confused beginnings to culminate in Hegel’s own system of thought. He set out the historical stages through which Spirit passed – in this striving to express itself and thereby come to “know itself” – and, like Vico, he used a cyclical pattern to explain the progression of civilizations. He set up the more abstract – and now famous – dialectical model of thesis, antithesis and synthesis, to explain how the cycles of change in society reflect the different stages of Spirit’s developing self-
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