 Although Georg Wilhelm Friedrich Hegel (1770–1831) too embraces a dynamical conception of idealism in the spirit of Fichte and Schelling, he deviates from both of them by not relying on mental activities of some subject or other or on some primordial subjectless cognitive act as the most basic features of reality. He thus tries to transcend any traditional form of idealism. Given his deep distrust of irreconcilable dichotomies, of anything unmediated and one-sided, one cannot expect Hegel to be an advocate of an idea of idealism that is conceived of in terms of an alternative to or an opposition against realism or materialism or whatever else. He thus shares with Fichte and Schelling the hostility against any attempts to privilege idealism over and against realism (or something else) or the other way round, but avoids the suspicion of a reversion to idealism in a monistic guise better than either of his predecessors. In the case of Hegel, this hostility towards privileging idealism shows especially well in his criticism of reductive programs as well as of “bifurcating” (entzweiend) or separating positions in metaphysics and epistemology. A reductive program according to which either everything physical/material is reducible to something mental and thus confirms idealism or everything mental can be reduced to something physical/material and thus gives rise to realism or materialism is in his eyes “ridiculous” (cf. GW 6, 290 ff). A bifurcating or separating position results from a project that is based on the claim that one has to distinguish between a world “for us” and a world “in itself”, where the former is a subject-dependent and in this sense idealistic world while the latter is the “real” world although it is essentially totally inaccessible by any subjective cognitive means. It is because of its one-sidedness and its putting “the real” outside of our grasp that such a “subjective” idealism is for Hegel unacceptable (see his criticism of Kant in Faith and Knowledge, GW 4, 325 ff.). His objections to and his contempt for both idealism and realism in their mutually exclusive forms are well documented in almost all of his writings throughout his philosophical career.