The philosophical system of Hegel falls within logical idealism or panlogism since reducing all reality to rationality, it excludes and represses the individual aspects, and particularly the emotional ones, of human existence and therefore opens to a totalitarian world.

Dialectics is the process through which Reason is implemented. This process is divided into position, negation, negation of the negation - passing and preservation, unification of the two opposites in a higher determination, in which the first two, taken in isolation are abstract. Each synthesis is "temporary" because it becomes a position of a next triadic process.

Hegel claims the cognitive value of dialectics, indeed as the supreme form of knowledge. Compared to the classical dialectics he reforms it in a dynamic sense. Because reality is ‘becoming’, it is movement and dynamism (for Hegel a static concept, because being static it can not be true) the dialectical movement can not be other than a circular or spiral movement with a triadic rhythm.

Hegel explains the particular reality deducing it from an absolute principle, considering the subject of knowledge not the facts and actual individuals, but the categories and abstract principles.

Moreover, Hegel says: absolute is not static, it is not substance, but it is in the making. What does it mean to be in the making? That can not be grasped in its essence by a punctual intuition, but through a discourse, that is, through reason.

At this point we must refer to the distinction between intuition and discourse. Intuition, which philosophy mostly limits to the sensible, is an act of knowledge, is a unique act of apprehension, stationary in time: seizing this glass in hand or seeing it with a single glance I have an intuition of this object . Intuition mostly confined to the sensible, is an act on time, it does not have a development over time. Schelling extends the concept of intuition to the supreme knowledge of the absolute which is a point of distinction of I and non-I and is caught with an intellectual intuition, similar to the aesthetic one. Hegel, instead, argues that the absolute, being ‘becoming’, can not be captured by a single act of intellection, but must be understood as a series of acts, that is, by reasoning, by a discourse.

The absolute can not be seized immediately, but only through the sequence of mediations in which it develops. "Mediation" seems an abstract term, strange, but it is present in all reasoning. Every argument implies starting from a premise and develop precisely the threads of the discussion through intermediate terms - hence the word "mediation" - to come to prove its own point.

The speculative-dialectical process, namely the formation of thought gives rise to concepts. The procedure consists in discussing not only what follows by a certain premise, but also what follows from the opposite one. And this corresponds to the principle of dialectic overcoming, by which the conduct of the self-development of the concept does not stop at its immediate location, but raises also the take off of this and move on to the opposite, to remove also this other, and so return in itself. On the contrary, any knowledge of single determinations taken by itself, ends always with the result that "each of them pierces into its opposite ', since in this way one stays at the one-sided consideration of negation for itself (as it would in skepticism) .

The resolution of the contradiction is in fact only a moment of self-development of the concept, because all the movement is caused by constant contradictions, which always renew themselves. Of course each of them is always exceeded, but then in the next category it rises again, to be overcome and then recur and so on. What is certain is that you never return to Non-Contradiction, either temporarily or, a fortiori, definitely. The resolution, however, is always a return, in the "return to self", but in such a way to protects the "switch" that, as Hegel says literally, "is the" essential ", and that is the reverse of the mutual opposites.