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Samtliche Werke, vol. 14/15, IX. 43 HELMUT BERDING Ranke's extraordinarily complex relationship to Hegel9 was governed by the historian's aversion to the philosopher's speculative and systematic process of "deriving" the particular from the universal by means of the dialectical method. "1' Ranke reinterpreted the Hegelian dialectic of the inter-penetration of the universal and the particular as a fixed relationship of dependence. "12 Ranke's "historically active religiosity," or "religious historicism,"13 first receives its specific historical character in its opposition to the undialectically interpreted philosophy of history of the Hegelian School.
25 Cf. v. SYBEL: "Gedachtnisrede auf Leopold von Ranke", Historische Zeitschrift, 56 (1886), pp. 463-81. 47 HELMUT BERDING be confined to any particular present interest. Ranke is supposed to have accomplished bringing the individual phases into view in empirical approximation by means of the source-critical method. Such an interpretation of the objective character of Rankean historical writing, derived from religious motivation, the universal-historical intention, and the formal historical method, can appeal to the demand for strict objectivity made again and again by Ranke himself.
Cf. E. ERDMANN: Natur oder Schopfung? W. Vogel) 1848, p. 112. Gnosticism assumes, however in contrast to Hegel, that not the whole Godhead falls. 22 The other objection made by Baader against Hegel and Schelling commences from the idea of a person. Baader develops a personalist critique of the idea of personality in the Idealist philosophy of history. If the personality of the absolute is rejected and the philosophical position taken that the absolute is in an infinite historical development, the concept of the human person becomes unclear as well.