Along with J.G. Fichte and, at least in his early work, F.W.J.  von Schelling, Hegel (1770–1831) belongs to the period of German idealism in the decades following Kant. The most systematic of the post-Kantian idealists, Hegel attempted, throughout his published writings as well as in his lectures, to elaborate a comprehensive and systematic philosophy from a purportedly logical starting point. He is perhaps most well-known for his teleological account of history, an account that was later taken over by Marx and “inverted” into a materialist theory of an historical development culminating in communism. While idealist philosophies in Germany post-dated Hegel (Beiser 2014), the movement commonly known as German idealism effectively ended with Hegel’s death. Certainly since the revolutions in logical thought from the turn of the twentieth century, the logical side of Hegel’s thought has been largely forgotten, although his political and social philosophy and theological views have continued to find interest and support. Since the 1970s, however, a degree of more general philosophical interest in Hegel’s systematic thought and its logical basis has been revived.