Because of their small numbers and plenty of earth’s supplies, their reasoning was restricted as their awareness (Gauthier 5).
The ancestor’s simple ends were secured in the absence of any sophisticated calculation of means. Although humans were deficient of sociability, their inherent concern with preservation was controlled by the natural dislike to see anyone suffer or perish. Rousseau calls this dislike as commiseration or pity and it varies with strength based on the level of identification with the sufferer. The identification was direct before human beings began to learn to reason. However, when reason develops, it makes man turn back against himself and separates him from everything that afflicts and bothers him (Gauthier 5).
On the other hand, it is thought that Hegel seeks to augment nature and find intrinsic worth in natural environment, forestalling the present environmental thought. However, the standard perception is that Hegel degrades or demotes nature, seeing it as of less significance compared with the historical, socio-political, and human phenomena that largely exercise him. Hegel fails to offer new thoughts about nature because he was very passionate about political and social matters. When Hegel speaks about nature, he devalues it. For instance, Hegel states that the purely natural is devalued in a radical manner. He views nature as rubbish and his ambition is to violate the protean character of nature (Stone xiii).
Hegel’s ethical theory is largely held to be based on the value of particular human characteristics or goods, such as freedom or self-realization. Hegel understanding of nature only influences his political thought in that he becomes particularly concerned to reject moral considerability to natural bodies. This shows that regardless of their intrinsic value, they do not make any moral claim on the human agents. In the Philosophy of Nature, Hegel
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