History should be written as philosophy.
In my opinion we learn nothing from history except the infinite variety of men's behaviour. We study it, as we listen to music or read poetry, for pleasure, not for instruction.
The history of the world is none other than the progress of the consciousness of freedom.
I have read somewhere or other, - in Dionysius of Halicarnassus, I think, - that history is philosophy teaching by examples.
I can remember picking up weighty tomes on the history of science and the history of philosophy and reading those when I was small.
The symmetry and organization of history teaches us that mankind, during its existence and development, genuinely was and became an individual, a person. In this great personality of mankind, God became man.
The great philosophers and the great works are standards for the selection of what is essential. Everything that we do in studying the history of philosophy ultimately serves their better understanding.
The influence (for good or ill) of Plato's work is immeasurable. Western thought, one might say, has been Platonic or anti-Platonic, but hardly ever non-Platonic.
All history . . . is an inarticulate Bible.
History is at once freedom and necessity.
The history of philosophy is to a great extent that of a certain clash of human temperaments.
In point of fact, Western philosophy has never set itself free of Christianity: wherever Christianity did not have a hand in the construction of modern philosophy it served instead as a stumbling block.
As a universal history of philosophy, the history of philosophy must become one great unity.
The possibility of a scientific treatment of history means a wider experience, a greater maturity of practical reason, and finally a fuller realization of certain basic ideas regarding the nature of life and time.
At the present moment, the security of coherent philosophy, which existed from Parmenides to Hegel, is lost.
