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Napoleon's Role in History (Hegel vs Schopenhauer)
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One of the more interesting curiosities of history, is that two great German philosophers, Schopenhauer and Hegel, both caught a glimpse of Napoleon Bonaparte.
How each of them thought about Napoleon, his role in history and his significance for mankind, provides a nice exploration of their respective philosophies.
Hegel’s encounter with the Emperor is perhaps the most famous one.
On the day before the Battle of Jena in October 1806, Napoleon entered the German city to inspect it for reconnaissance purposes. While touring the streets of Jena, mounted on a horse, he was spotted by Hegel. He later wrote to a friend:
“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.” Letter to Friedrich Immanuel Niethammer
Napoleon, for Hegel, was a world-historic figure who played a crucial, but necessary, part in moving history toward its goal. Napoleon was the vehicle by which the French Revolution was completing itself outside of France, as part of a larger project wherein the Geist, or Spirit, gradually comes to know itself through time.
Aside from the fact that Schopenhauer doesn’t believe in a progression of history like Hegel does, the suffering caused by such conquerors as Napoleon or Alexander the Great, is simply too large for there ever to be a net positive for mankind.
For Hegel, Napoleon as a world-historic figure is fulfilling a destiny, he is the vessel with which history and the Geist unfold itself. For Schopenhauer, Napoleon is just one more bloodthirsty conqueror in a long line of bloodthirsty conquerors, without a special purpose and without the possibility for redemption.
What is unique in the character of Napoleon, is his extraordinary intelligence, courage, and above all will to subject the world to his power. This combination of traits makes Napoleon unique, but not special.
In Napoleon we find a rare individual who can completely indulge in the destruction craved by the will to life. The will, of which Napoleon is but one objectification, seeks to continually assert itself at the cost of other instantiations of the will. In other words, through Napoleon the will has found a perfect vehicle to perpetuate itself. But all of this suffering only takes place in the world of representation – on the fundamental level, in the world as will, the person who inflicts suffering is the same as the person who undergoes the suffering.
What is important to remember as far as Napoleon is concerned, is that for Schopenhauer, Napoleon is a unique individual but not a special individual. He is unique in so far as he was a gifted military commander, born in the right place at the right time, with the right set of talents to succeed in such an environment. He is not special, however. He is not special because fundamentally, Napoleon is just as egoistic and ambitious as the rest of mankind.
How each of them thought about Napoleon, his role in history and his significance for mankind, provides a nice exploration of their respective philosophies.
Hegel’s encounter with the Emperor is perhaps the most famous one.
On the day before the Battle of Jena in October 1806, Napoleon entered the German city to inspect it for reconnaissance purposes. While touring the streets of Jena, mounted on a horse, he was spotted by Hegel. He later wrote to a friend:
“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.” Letter to Friedrich Immanuel Niethammer
Napoleon, for Hegel, was a world-historic figure who played a crucial, but necessary, part in moving history toward its goal. Napoleon was the vehicle by which the French Revolution was completing itself outside of France, as part of a larger project wherein the Geist, or Spirit, gradually comes to know itself through time.
Aside from the fact that Schopenhauer doesn’t believe in a progression of history like Hegel does, the suffering caused by such conquerors as Napoleon or Alexander the Great, is simply too large for there ever to be a net positive for mankind.
For Hegel, Napoleon as a world-historic figure is fulfilling a destiny, he is the vessel with which history and the Geist unfold itself. For Schopenhauer, Napoleon is just one more bloodthirsty conqueror in a long line of bloodthirsty conquerors, without a special purpose and without the possibility for redemption.
What is unique in the character of Napoleon, is his extraordinary intelligence, courage, and above all will to subject the world to his power. This combination of traits makes Napoleon unique, but not special.
In Napoleon we find a rare individual who can completely indulge in the destruction craved by the will to life. The will, of which Napoleon is but one objectification, seeks to continually assert itself at the cost of other instantiations of the will. In other words, through Napoleon the will has found a perfect vehicle to perpetuate itself. But all of this suffering only takes place in the world of representation – on the fundamental level, in the world as will, the person who inflicts suffering is the same as the person who undergoes the suffering.
What is important to remember as far as Napoleon is concerned, is that for Schopenhauer, Napoleon is a unique individual but not a special individual. He is unique in so far as he was a gifted military commander, born in the right place at the right time, with the right set of talents to succeed in such an environment. He is not special, however. He is not special because fundamentally, Napoleon is just as egoistic and ambitious as the rest of mankind.
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