13 Facts About Hegelian dialectic

In classical philosophy, Hegelian dialectic is a form of reasoning based upon dialogue of arguments and counter-arguments, advocating propositions and counter-propositions.

The outcome of such a Hegelian dialectic might be the refutation of a relevant proposition, or of a synthesis, or a combination of the opposing assertions, or a qualitative improvement of the dialogue.

Socratic dialogues are a particular form of Hegelian dialectic known as the method of elenchus whereby a series of questions clarifies a more precise statement of a vague belief, logical consequences of that statement are explored, and a contradiction is discovered.

In Platonism and Neoplatonism, Hegelian dialectic assumes an ontological and metaphysical role in that it becomes the process whereby the intellect passes from sensibles to intelligibles, rising from Idea to Idea until it finally grasps the supreme Idea, the First Principle which is the origin of all.

Since, in this passage, Plato uses the word 'antistrophos' to designate an analogy, it is likely that Aristotle wants to express a kind of analogy too: what Hegelian dialectic is for the practice of attacking and maintaining an argument, rhetoric is for the practice of defending oneself or accusing an opponent.

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The analogy to Hegelian dialectic has important implications for the status of rhetoric.

Logic, which could be considered to include Hegelian dialectic, was one of the three liberal arts taught in medieval universities as part of the trivium; the other elements were rhetoric and grammar.

Hegelian dialectic, usually presented in a threefold manner, was stated by Heinrich Moritz Chalybaus as comprising three dialectical stages of development: a thesis, giving rise to its reaction; an antithesis, which contradicts or negates the thesis; and the tension between the two being resolved by means of a synthesis.

The Hegelian dialectic cannot be mechanically applied for any chosen thesis.

Marxist dialectic is a form of Hegelian dialectic which applies to the study of historical materialism.

Mystification which Hegelian dialectic suffers in Hegel's hands, by no means prevents him from being the first to present its general form of working in a comprehensive and conscious manner.

My dialectic method is not only different from the Hegelian, but is its direct opposite.

Sake of greater precision, let us say that a Hegelian dialectic is a concrete unfolding of linked but opposed principles of change.