The purpose of this study is to investigate Hegel's understanding on nature and man in Hegel's speculative philosophy. Our investigation especially focuses on the problem of to what extent Hegel's view has a common ground with evolutionary thinking and at the same time differs from it in respect to the clarification of the fundamental difference between animals and humans, which cannot be well explained by pure evolutionist theory. Charles Darwin proposed his core mechanism, "the theory of natural selection", and based on this theory, he insisted that human characteristics and morality were derived from animalistic nature. This theory of Darwinian evolution has been extended to a special form of inclusive fitness altruism and reciprocal altruism by the work of sociobiologists and evolutionary biologists. According to the evolutionary biologists, the society of man and animal is based on the group selection resulted from the same evolutionary process, so they argue that the origin of ethics is derived from the group selection of animal. In contrast to this, Hegel, on the one hand, presupposes the evolutionary thinking and on the other hand explains his conception of human nature from another perspective. According to Hegel human being is not only natural, but also spiritual in her/his essence. Human is endowed originally with the naturalness and also at the same time transcends it. In Hegel's view this transcending feature is due to the essential characteristics of human being, notably spirit, freedom, and action. By practical action man can establish her/his own peculiar world of the Idea, which is embodied in culture, right/law, art, philosophy, and religion. Hegel emphatically argues that this ideal and intersubjective world of man is qualitatively different from the world of animals. He seeks to explain the peculiar characteristic of the community of man in a way that it is based on the Idea that has the spiritual dimension. According to Hegel, while the community of animal derived from the group selection is grounded in the natural community, the community of man is bound up with its historicity and freedom. In this respect man mirrors the Idea, more precisely the Idea of freedom, which cannot be explained by the scientific reductionism.