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A major misconception of Hegel's philosophy of history, fostered to a certain extent by Marx, is that he sees the development of human self-consciousness as purely intellectual matter, as simply the development of human ideas. Hegel does indeed say that the thought of the early Greek philosopher Anaxagoras was "epoch-making' because it introduced into human consciousness the idea that there is reason in nature, and he clearly thinks that the philosophy of Descartes had enormous historical influence too. But, in his view, the changes in the categories of understanding and the consequent reformation of human spirit, that underlie all revolutionary historical transformation involve changes in our material interests and practical, socio-economic activity (as well as in religious belief) as much as changes in intellectual or philosophical perspective. Having said that, history, for Hegel, is not primarily (as it is for Marx) the development of material productive power, but is 'spirit's effort to attain knowledge of what it is in itself'. In history, human beings gradually come to recognize and will the truth about themselves (and the world), and it is this that brings about changes in both our beliefs and our practices.