This paper is aimed at reappraising G. W. F. Hegel`s philosophy of history as a progressive political discourse for global freedom and emancipation, rather than as a conservative state ideology. To achieve this, the current critical debates on Hegel`s Eurocentrism need to be reviewed. The opponents of Eurocentrism agree on the crucial point that the formalistic teleology and the padlocked self-centered view of world history ? la Hegel resulted from the estrangement of non-European "others" from history. Hegel`s own idea of history, however, was not called for to merely legitimize European domination of the world, but was predicated on his confrontation of modernity. This paper points out that Hegel`s world history was designed to overcome fatal dissociation of past and present, the crucial problem of modernity, and that he appealed to the logic of dialectics which pursued not a vindication, but rather a subversion of the existing reality. In world history Hegel found a dialectical movement from mutual recognition of individuals to the formation of a universal value system. Whatever the dialectics being referred to - either the political revolutions across European borders or the modern civil society inside Europe, Hegel`s philosophy of history was designed to elucidate the modern political reality. At the crossroads of going forward to the universal value of human freedom and going backward to developmental teleology, Hegel opted for the latter. A critique of this regression would rather accuse Hegel of suspending his basic dialectical logic than of the Eurocentric implication of his philosophical system. Starting from where Hegel`s dialectics come to a standstill, a new critique of Hegel ought to look for a clue to the very universal history which is supposed to take issue with the relations of the individuals and the community in the modern world and with its political future.