Dissertations / Theses on the topic '1770-1831'
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Whelan, A. "Gesture and performance : Princess Izabela Czartoryska and her gardens, 1770-1831." Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1396484/.
Full textRichard, Stéphanie. "Le toucher des cadavres : la déduction de la diversité chez Hegel." Université Marc Bloch (Strasbourg) (1971-2008), 2007. https://publication-theses.unistra.fr/restreint/theses_doctorat/2007/RICHARD_Stephanie_2007.pdf.
Full textWe may put forward that following the hegelian line is, in a terrifyng way, going through a rough movement of kenosis. With a blank glance, an incertain touch, we could have halts and they are renouncements to writing figures, and precisely where we traditionally used to stay. So we have to read and write everything again in this new perspective. Singularity raises in its own poverty. Organicity. Membrane. Raising of the bodies in there own privation. The hegelian line does not give any stasis. It is weavering while it is raising and it abandons us to to the loss. It is something like an Encyclopedy of poverty, far from the Encyclopedy of Enlightment and it leads the singularity till the weak of glance, tilll the alteration of the skin. It is why it may allow us to follow up, to improve the qestions, and so to burn them
Bowman, Brady. "Sinnliche Gewissheit : zur systematischen Vorgeschichte eines Problems des deutschen Idealismus /." Berlin : Akademie Verl, 2003. http://catalogue.bnf.fr/ark:/12148/cb39943890q.
Full textCadicamo, Carlos. "L'articulation du politique et de l'esthétique dans les écrits hegeliens de Berne et de Francfort." Paris 1, 1987. http://www.theses.fr/1987PA010550.
Full textAnalysis of the notes that Hegel took in 1795 from a brief text on aesthetics by the republican Forster has allowed us to determine the nature of Hegel's political attitude as a young man and its relationship with the philosophical notions of positivity, love and fate. From the chronological presentation of readings and writings from Stuttgart and Tubingen, and from the study of the documents of his contemporaries emerges the importance of the influence of the Gottingen's empiricist tradition on Hegel's elaboration of the concept of folkreligion and on his theoretical writings in the field of human sciences. In line with this filiation, Hegel's attitude with regard to the french revolution links up with a large area of opinion held among the german conservative and antirevolutionary circles and in particular their defence of social inequality. Hegel's refusal to discuss in 1795 the historical presuppositions of the social contract links his conception of the state as treated in Berne to the Moser's and Rehberg's reactionary points of view. The importance accorded by Hegel to common law in the foot-notes to his translation of the lettres confidentielles. . . By j. J. Cart and the reformism that he reveals in the pamphlet dass die magistrate. . . , belong to the trend towards preservation of pre-revolutionary institutional order and refuse political transformation by violent action. His philosophical elaboration of the notions of positivity, love and fate follows directly from the political stance he adopted and on the theoretical heritage which engendered it. The first notion reveals a concrete dialectic between the thinkers who were fundamental to Hegel's early education and their dialogue with the rationalist aufklarung. Concerning the last two notions: they result in a large measure from Hegel's obliteration of their republican connotations in Forster's text. This defining of the political significance of theoretical choices by young hegel should permit an analogous study of Hegel's philosophical work
Menk, Tomás Farcic [UNESP]. "A formação científica do conceito de consciência em Hegel." Universidade Estadual Paulista (UNESP), 2011. http://hdl.handle.net/11449/91771.
Full textCoordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
O nosso objeto de pesquisa é a consciência, tal como ela foi elaborada por Hegel na Enciclopédia das Ciências Filosóficas em Compêndio de 1830. A consciência passou a ser efetivamente um objeto da filosofia com Kant, ao utilizá-la como mediadora entre o eu penso (de influência racionalista) e a coisa em si (de influência empirista), porém acabou por criar um dualismo insuperável entre estas duas instâncias. Todos os autores românticos e os filósofos idealistas pós Kant tentaram, ao seu modo, superar este dualismo do entendimento postulado por Kant. É nesse ambiente que nasce a filosofia hegeliana, que tenta mediar ambos os lados da relação sujeito objeto sem que haja um dualismo insuperável. Assim, no primeiro livro da Enciclopédia, Hegel estuda o ser e o pensar e como estes dois elementos estão em unidade e fundamentam tanto o Eu (sujeito pensante) quanto o objeto. No segundo livro ele estuda a lógica no seu ser-outro, ou seja, a natureza, que é pura exterioridade. E no último livro Hegel analisa o espírito, e como se dá a relação entre o sujeito pensante e o ser-outro, que é propriamente a consciência. Assim, para este estudo mostra-se necessário analisar alguns aspectos do movimento de autodeterminação do Espírito Absoluto, que possui em sua interioridade o desenvolvimento da consciência. É imprescindível para uma investigação acerca do conceito de consciência na Enciclopédia refazer o percurso de seu desenvolvimento, pois antes de ser um conceito dado ou auto-evidente, ele é uma progressiva determinação de si mesmo. Concluímos que um trabalho que possui como objeto a consciência na Enciclopédia deve, na verdade, analisar a formação cientifica do seu conceito
This study aims to examine the question of consciousness in Hegelian philosophy, more specifically in the Encyclopedia of Philosophical Sciences, 1830. Consciousness effectively became the object of philosophy with Kant, who used it as a mediator between the I think (influence of rationalist) and the thing-in-itself (empiricist influence), but ended up creating an insuperable dualism between these two instances. All romantic authors and idealist philosophers post-Kant tried, in their way, to overcome this dualism of the understanding postulated by Kant. It is in this environment where the Hegelian philosophy was born, which attempts to mediate both sides of the subject-object relationship without an insuperable dualism. Thus, in the first book in the Encyclopedia, Hegel studies the being and the thinking and how these two elements are in unit and support both the I (thinking subject) and the object. In the second book he studies the logic in its otherness (other-being), or nature, which is pure exteriority. And in the last book Hegel analyses the spirit, and how the relationship between the thinking subject and the otherness occur, which is properly the consciousness. So, for this study, it is necessary to analyze some aspects of the movement of self-determination of the Absolute Spirit, which has in its interiority the development of consciousness. Therefore, it is essential for an investigation of the concept of consciousness in the Encyclopedia, to remake the course of its development, because before being a given concept or self-evident, it is a progressive self-determination. We conclude that a study which has consciousness as its object the in the Encyclopedia must, in fact, analyze the scientific formation of its concept
Hémion, Jean-Marc. "La Philosophie du mariage chez Hegel : alliances et mobilisation." Nantes, 1996. http://www.theses.fr/1996NANT3013.
Full textWhat matters is to locate in hegel's works, as early as before the iena period (1800-1807) the importance attributed to marriage and love, and to follow up the successive shifts of a question the heaviness of which has always been emphasized until the berlin period (1817-1831) : thus, the question of the bond or the binding, of the inconditional faithfulness or the ontological oneness, the question of the mobility of spiritual presence, all twisted together form the vital lead of this research throughout three moves : - firstly, a passage from a political and tragic place onto a reappropriation of the mystical spouse by the lovers'relationship ; - then, a reconduction of the transcendental subject onto imagination and couple ; a reconduction performed through a sacrificial writing of "vereinigung", a philosophy of total gathering inside concept ; - finally, within the hegelian movement of the spirit becoming itself, the confrontation of the step from the familial to the statal(through civil society) with worry born from the release of space and time by machines - military as well as civilian - from within state as an articulated totality and as exposed to other states. Thus, hegel, a married philosopher, is not called upon as a biographical model or a worshipful dead but as the decided state thinker, faculty and family man, by whom are installed
Toure, Ibrahim. "Du projet hégélien : visée de tout libre et "réalisation" systématique." Poitiers, 2001. http://www.theses.fr/2001POIT5009.
Full textElouaer, Lassaad. "Le Statut du "spéculatif" dans la dialectique de l'universel et du singulier chez Hegel." Strasbourg 2, 2003. http://www.theses.fr/2003STR20003.
Full textThis work tries to point out the importance of purely and speculative knowledge in the hegelian philosophy. This knowledge, composed by concepts, resists to the dialectic mouvement of effectuation and realisation. Hegel doesn't exclude a certain autonomy of the form of the thing. In the first time, we show that hegelian anthropology is built on the purely formal work in absence of the whole determination of the concept. In the second time, we show that this philosophy is less closed to "time" and "history" concepts than closed to purely logical concept of the "becomeness". This "becomeness" allows to justify two constructions of knowledge : an empirical and historical one, and another one which is purely scientific, where thought only needs itself to build itself. At the end, we notice that the whole science system has been built by the necessity of the death of God. This death is less religious than philosophical. It's the name of the Aufhebung of logical system
Deranty, Jean-Philippe. "Genèse des Grundlinien der Philosophie des Rechts : traduction et commentaire de la première leçon de Hegel sur la philosophie du droit, Heidelberg 1817-1818 (manuscrit Wannenmann)." Paris 4, 1998. http://www.theses.fr/1998PA040009.
Full textPelletier, Nicolas. "Vérité et beauté de la nature et de l'œuvre d'art dans les Cours d'esthétique de Hegel." Master's thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/42207.
Full textCohen, Joseph. "Altérité et révélation : le sacrifice de Hegel." Caen, 2002. http://www.theses.fr/2002CAEN1368.
Full textSpillemaeker, Frédéric. "Valor et Fortuna : autorités guerrières, révolutions et indépendances en Nouvelle-Grenade et au Venezuela (1770-1831)." Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0111.
Full textThe Age of Revolutions and Independence Wars in New Grenada and Venezuela (1770-1831) was a time of new politics and new forms of authority. Historiography has usually opposed institutional independence leaders to irregular caudillos. Yet this opposition is worthy of discussion. During the Independences, new men acceded to military command functions and, some of them, to political power. These ascents were made possible by a transformation of societies through war, which shook the power of the elites. These groups had actively participated in the juntas movement in 1808-1810. These assemblies had met in the cities, in the name of King Ferdinand VII, deposed by Napoleon Bonaparte. They were then divided between loyalists and independentists. The civil war began, but soon the cities and the elites no longer played the leading roles. New autonomous warlike authorities arose in the countryside and acquired an unexpected military power. The revolts of the colonial era had already demonstrated the ability of subordinates to challenge the existing powers, but this phenomenon took on a new dimension during the wars of independence. New men appeared, like José Tomás Boves in the great plains (the Llanos) of Venezuela who gathered thousands of men under his command. This phenomenon was not exclusive of one political camp. Some were royalists, like Boves or Agualongo in southern Colombia. Others were patriots, like José Antonio Páez, another man from the Llanos, or Manuel Piar in the province of Guayana. Their warlike authority did not come from an irrational charismatic domination, but from a deep work of logistical, strategic and political organization. This work of organization invites us to nuance the opposition between institutional leaders and guerrillas, because they shared practices. The tendency to empower an autonomous military command crystallized in war juntas, demonstrations of the officers’ power. In addition, the study of conceptions of honor and gender relations allows us to understand the fighting masculinities. Women played a fundamental role in certain areas such as logistics and intelligence. Outside the battlefield, war was also fought in pamphlets and newspapers, that were at times glory machines at the service of certain leaders, and also formidable instruments of delegitimization or stigmatization. At the end of the war, Caesarism imposed itself as the political organization capable of uniting the warlike culture, the constitutional culture, and the will of the elites to establish a new social order
Lamontagne, Marc. "Vérité et conscience dans la Phénoménologie de l'esprit de Hegel." Master's thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/46420.
Full textTavares, Pierre Franklin. "Hegel, critique de l'Afrique : introduction aux études critiques de Hegel sur l'Afrique." Paris 1, 1990. http://www.theses.fr/1990PA010555.
Full textDuring along time, hegelian's texts about Africa have been considered subordinate, indeed without importance. Yet, their thorough reading shows they were not. They strike by their surprising richness and their heterogeneous composition. Hegel, we observe it, isn't the author. They belonged to his disciples who, on the subject, were unreliables. Tissues of paradox, misinterpretations and contradictions, these texts do not show the tensions which occupied Hegel during his africanists researches, neither his hesitations (Egypt, Ethiopia) nor his denials (Saint-Domingue). Besides, we count within three conceptions of Africa never been in evidence. Therefore, we have tried to reconstitute, period after period, the hegel's African itinary which takes intimately part in his evolution, from Stuttgart to Berlin. Between 1822 and 1826, his critical studies induce him to restore africa in the history. In 1831, just before his death, hegel got ready to adapt his conception of Africa. His run of african spirit is worth beeing completely thought over and done again
Páez, Beddings Rodrigo. "Idea absoluta y saber absoluto como fundamentos del sistema hegeliano: análisis centrado en los conceptos de trayectoria dela idea y recuerdo especulativo y en la influencia del pensamiento de Hölderlin en dicha estructura." Tesis, Universidad de Chile, 2013. http://www.repositorio.uchile.cl/handle/2250/115163.
Full textEsta tesis centra su mirada en el Absoluto y en las formas de abordarlo que tuvo el filósofo de la Ciencia de la Lógica. Se plantea en ella que en el ambiente cultural, político y filosófico de principios del siglo XIX, Fichte, Schelling y Hegel centran su estudio justamente en dicho Absoluto, que Kant había declarado incognoscible a través de la tres ideas de la razón y a través de la cosa en sí, y al que los Románticos vislumbraban en el infinito1. En uno de los artículos que conforman el volumen Holzwege, Martin Heidegger2 lleva a cabo un análisis que coincide con la orientación que se le quiere dar a esta investigación, y realiza lo anterior citando la Introducción de la Fenomenología del Espíritu, donde Hegel indica que “entre el conocimiento y lo absoluto se alza una barrera que los separa…”. Lo que quieren señalar Heidegger y Hegel, es que el conocimiento, en su lenguaje propio de las proposiciones del entendimiento, es claramente una herramienta inapropiada como medio para apoderarse del mencionado concepto.
Dunphy, Robert John. "Scepticism and presuppositionlessness : Hegel and the problem of beginning." Thesis, University of Sussex, 2018. http://sro.sussex.ac.uk/id/eprint/80363/.
Full textRigacci, Junior Germano. "Fenomenologia do espirito de Hegel : uma aproximação ao conceito de experiencia." [s.n.], 1995. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281944.
Full textDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Simont, Juliette. "Essai sur la dialectique des modalités dans la doctrine de l'essence de Hegel." Doctoral thesis, Universite Libre de Bruxelles, 1985. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/213596.
Full textBavaresco, Agemir. "La théorie hégélienne de l'opinion publique." Paris 1, 1996. http://www.theses.fr/1996PA010678.
Full textThe Hegelian theory of public opinion is stated in the philosophy of right from paragraph 315 to paragraph 320, but it is in paragraphs 316 to 318 that it is treated directly. The problem or the central question is presented the phenomenon of opinion is an indifferent contradiction, that is to say, for as long as it resides in the immediate exteri conscience. Now, do the logical-political mediations permit these to raise - "aufheben", "sursumer" - the contradiction public opinion while developing all of its socio-historic transforming force ? Otherwise said, how to realize the mediat between the impatient immediate of the dialectic of opinion with the patient speculative of concept to lead to a positiv that is to say to the truth of public opinion ? We respond to this central interrogation while beginning to study the phenomenology of opinion which manifests the experience of the conscience in its contradiction in the institution of the public bourgeois sphere of the eighteenth ce far as that experience is founded on the principle of "publicity" of the modern society. The phenomenon of the conscienc opinion is the experience of the conscience which through the subjective spirit sees the opposition between the public a private in so far as a logical contradictory development ; then the conscience travels towards development through the f of the objective spirit of the social history of public opinion and finally the spirit acceeds to knowing the dialectic from this knowledge of opinion, the logical movement of public opinion rejoins the contradiction in so far as there is t determination of the contents of public opinion by the idea of the communication dialectic. Therefore, the dialectic ide freeing opinion in order to free the political mediations for which the public opinion acceeds to the truth as a contrad unity, that is to say that unity mediates and thus becomes a force of historic change
Abed, Habiba. "La morale et la religion selon Hegel." Paris 1, 2000. http://www.theses.fr/2000PA010567.
Full textSy, Hamdou Rabby. "Le principe d'effectuation dans la "phénoménologie de l'esprit" de Hegel." Rouen, 2007. http://www.theses.fr/2007ROUEL565.
Full textIn this reflection it is about question of developing the hypothesis of one principle at work in the thought of Hegel, precisely in the Phenomenology of the Spirit. To consider the phenomenological course of consciousness under the angle of a principle of effectuation is the objective that we settled in this investigation. It consists in apprehending the modes of articulation and of conversion of the figures. Hence a logical continuity shows the advent of the absolute knowledge, from the poorest figure to the effectiveness conceptual and absolute. Indeed, the inquiry of the effectuation principle is spread through the three great configurations of the consciousness of which the concrete and total effectiveness is the absolute knowledge. It was about bringing to light the internal necessity which moves the dialectic of figures as to become the spirit. In this perspective, the principle of effectuation is the interiority on the move of the knowledge the truth of which results from the occurred mediation of the subject and of the object
Rigacci, Junior Germano. "Educação e formação : uma contribuição da fenomenologia do espirito de Hegel." [s.n.], 2001. http://repositorio.unicamp.br/jspui/handle/REPOSIP/250901.
Full textTese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
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Ghali, Wael. "La fin de la philosophie dans l'oeuvre de Hegel." Paris 1, 1996. http://www.theses.fr/1996PA010517.
Full textThe main mark of research in "the end of philosophy in Hegel's work" is to settle this presise problem : how can we admit that the becoming of philosophy is a dialectical development in the strict sens of the word "dialectical", without "end-death", and admit, at the same time, a "end-mark", which suppose, in its essence, the existence, all the same, a "end-death"? In his work, Hegel organise three moments according to which the inseparable and speculative unity of philosophy's mark and its realisation is seted out. At first time, the moment of teleological proces of philosophy, the end is identified to young hegel desir, to its development and its realisation in religion. At second time, the moment of Hegelian gnoseological optimism, the end is identified with philosophy's death in its realisation in time. At third time, the moment of philosophy's fundament, the end is identified with the transition from philosophy's mark to philosophy's death and reciprocalment. Finally, the research conclude that the philosophy is a reflexiv necessity
Agossou, Médéwalé-Jacob. "La dialectique de l'intériorité-extériorité : la vie de l'esprit dans la logique de Georg Wilhelm Friedrich Hegel." Lyon 3, 1991. http://www.theses.fr/1991LYO31001.
Full textRight from the start the central question arises in terms of dialectics dialectics understood as the reflexive movement of the interior and the ecterior of the immediate and the mediate : a mobility expressing the life of the spirit. This movement runs at the same time through the intimacy and the real effectivity of the life of the concept; it develops and fulfills the self-determination of the spirit. This dialectics lives essentially on the mobility of the whole, performing freely its own differentiations, proceeding from self to the self's other, fulfilling thus the "syllogisme or the movement of the universal, through determination, towards singularity as well as the opposite movement of singularity as suppressed or the determination towards the universal" (ph. G. 550,16-19; ii 294,27-31 the end result of the process is the "whole organised absolutely" in a scientific system. Indeed, as hegel sees it, the true figure in which truh exists can be no other but the scientific system of this truth (ph. G. 12, 3-14; i 8 15-25 thus, trueknowledge that the absolute spitit has of itself is given it both from the science of the absolute idea : "only the absolute idea is being, life. . . Truth knowing itself and is the whole" (sl iii 368, 12-13); thus, the true is the whole
Helfer, Inacio. "La "philosophie de l'histoire" de Hegel : la fin de l'histoire." Paris 1, 1996. http://www.theses.fr/1996PA010524.
Full textThis study points to the fact that in the Hegelian philosophy of history it is necessary to consider the concept of an "en of history". Beyond to the concept of end as a "goal" ("zweck"), Hegel thought of history as having an "end" ("ende") whose more achieved expression is the modern state. From this cumlination of the spirit in its objectivity, nothing more essential is to occur. Nevertheless, according to Hegel empirical history continues and new states are to appear which will approximate this concept becore to objective. Nothing stops us from thinking that, in the future, new states will be able to show in the innerness of their lives this very principle that Hegel depicted as it was arising at his time. If the "end of history" of the universal within the empirical history is accomplished, that does not mean the end of negativity, of opposition, of the spirit in its objective dimension. In strictly Hegelian terms, total self-regard of spirit is just produced by the overwhelming of objectivity as a total reconciliation of the spirit in its absoluteness of art, religion and philosophy. The "end of history" is therefore still historical, which, nevertheless, is not in contradiction with the essential accomphishment of the idea of political freedom which has already occured according to Hegel. The rational state achieves absolutey the possible evolution of the idea in its objectiveness as, it is the only one that, in fact, allows to overcome what the spirit is in its free absoluteness by overcoming any contigent within itself
Leydet, Dominique. "Le problème de la scission et de son dépassement dans l'oeuvre du jeune Hegel (1785-1802)." Paris, EHESS, 1990. http://www.theses.fr/1990EHES0310.
Full textBoth the problem of division and the necessity of its overcoming are at the heart of the philosophical development of the post-kantian generation, shaped by the french revolution and by the political and social backwardness of a divided germany. The originality of hegel's early thinking rests in the fact that division is handied both as a systematic and a historical problem. The object of the thesis is to highlight this hegelian understanding of division by studying his early writings: from stuttgart to the critical articles of jena. This choice enables us, firstly, to reconstruct the genesis of this understanding, secondly, to show how the development of hegel's philosophy in frankfurt, the critallizing of his philosophical project in a speculative system in jana, order themselves around this question. Hegel's conception of philosophy in jena appears thus as an attempt to resolve through other means the problem of division set in frankfurt but left in a deadend. The hegelian solution of the jean writings - the speculative idea as the basis of hegel's systematic thought becomes then the final object of our analysis
Rarivomanantsoa, Lala. "Le problème de la méthode dans "La science de la logique" de Hegel." Aix-Marseille 1, 1996. http://www.theses.fr/1996AIX10122.
Full textReid, Jeffrey. "Le moi et le monde chez Hegel et les romantiques allemands : la critique hégélienne du romantisme ironique ; avec une traduction annotée du compte rendu des Ecrits posthumes et correspondance de Solger." Paris 4, 1997. http://www.theses.fr/1996PA040108.
Full textThis work deals with Hegel's understanding of early German romanticism. The idea is to explore what constitutes his critique of Jena romanticism and to bring to light the difference Hegel-romanticism,as Hegel himself felt and conceived this difference. .
Bonnet, Gérard-Louis. "La dialectique de la peine dans la philosophie du droit de Hegel." Lyon 3, 1991. http://www.theses.fr/1992LYO33012.
Full textIn 1931, philosopher nicolai hartmann publishes an article in the review of metaphysics and ethics entitled hegel and the dialectics of reality in which he suggests a new positive critical approach of hegelism. Throughout the article he is led to question the dialectics of punishment as developped in paragraph 90-103 of hegel's legal ethics. Clinging as he does to the doctrine, he assumes that it solely deals with "the nous". It is our own contention that what it links up with, however, is logic by which we do not means formal logic but rather dialectical logic through which sole exertion reality can be accounted for. Such a reality will he refeared to here as criminal law
Vaz, Ribeiro de Menezes Costa Danilo. "Dialética, religião e a construção do conceito de liberdade nos Theologische Jugendschriften de G. W. F. Hegel.--1770-1831)." Universidade Federal de Pernambuco, 2007. https://repositorio.ufpe.br/handle/123456789/6208.
Full textA tarefa da filosofia, enquanto pensamento pensante, é o desvelar do real, o qual tem por igual tarefa a religião. Filosofia e religião, enquanto saberes da totalidade são momentos indissociáveis, Hegel expõe como poucos como o conhecimento das figuras religiosas é importante à tarefa do filosofo. Nosso trabalho se constitui desde esta tarefa de reconstruir com Hegel, no caminho por ele percorrido nos anos de 1795 a 1800, a tensa relação de desvelamento do real desde a análise de sua gênese formativa, a qual se estende do nascedouro do Judaísmo e consuma-se com o Cristianismo. Refazendo o percurso de constituição das formas simbólicas ou figuras religiosas que constituem o ser do pensamento de seu tempo e do nosso, perguntamo-nos com Hegel as respostas às crises da liberdade a que como ele, também vivemos. Pensar a vida do todo afirmando a subjetividade que é um mundo é a tarefa que Hegel nos lega e nos comprometemos a enfrentar com nosso trabalho. Cuidamos de nosso intente em três textos [Das Leben Jesu, Die Positivität der christlichen Religion, e Der Geist des Christentums und sein schicksal] que trabalham a mesma temática desde perspectivas integrativas, dialéticas, onde religião, liberdade e moralidade se desdobram sobre si, confirmando a necessidade do saber que se sabe como sendo toda a realidade, do infinito que se sabe no saber do finito, da identidade da identidade da não-identidade. Se no nosso texto à luz de Hegel a filosofia não tem ainda a prioridade sobre a religião, é porque não foi chegada a hora quando da escritura destes textos de formação de Hegel de a coruja de Minerva lançar seu vôo, todavia o nosso já chegou e estejamos todos convidados a esta tarefa
Bossé, Bruno. "La liberté et l'État dans la philosophie sociale de Hegel." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26439/26439.pdf.
Full textBurgess, James Peter. "Force et résistance dans la philosophie politique de Hegel." Thesis, Tours, 2010. http://www.theses.fr/2010TOUR2003/document.
Full textThe aim of the research is to develop an interpretation of the conceptual pair ‘force’ and ‘resistance’ as a determinant of the unity between to major areas of Hegel’s System of Science, namely, logic and history. The point of departure for the work is the ambition of the Hegelian project, which seeks to clarify the systematic necessity and historical coherence of all empirical reality. Hegel traces, across the entire System of Science, the ascension of a single spirit following all the stage of the dialectical progress. The presupposition of the Hegel project is the conceptual homogeneity of the terms and the continuity of the of object’s field. Hegel’s challenge consists of uniting under the egis, everything that exists. The central hypothesis of the research is that the Hegelian dialectic can neither be reduced to a purely metaphorical logic of ‘force’ and ‘resistance’, nor to a purely physical or mechanical logic of this pair. This hypothesis stands in conformity with Hegel’s project
Oliveira, Claudeni Rodrigues de [UNESP]. "Reconhecimento ético em Hegel à luz do conceito de família." Universidade Estadual Paulista (UNESP), 2012. http://hdl.handle.net/11449/93164.
Full textÉ possível perceber ao longo das principais obras de Hegel a presença de uma ética, desde os escritos da juventude cujo interesse se volta exclusivamente às temáticas religiosas até os escritos da maturidade, com preocupações com a coletividade. No entanto, como apresentaremos ao longo do texto, não se trata de uma ética normativa. Procuramos apresentar os momentos de amadurecimento do ethos, partindo da noção de religião popular, enquanto totalidade, tomando como modelo a denominada “bela” vida ética grega dos tempos de Tübingem, até o conceito de família como primeiro momento da eticidade apresentada na “Filosofia do Direito” (1821). Entre estes dois momentos, destacaremos a recepção hegeliana à filosofia moral kantiana em Berna, como também o conceito de destino e amor, momentos de unificação por influência de Hölderlin em Frankfurt. Com efeito, estes momentos de unificação já se apresentam em O “Sistema da vida ética” nos primeiros anos de Hegel em Iena. No “Sistema da vida ética” a família é apresentada como potência ética natural e o povo como potência ética absoluta. O texto pode ser compreendido como a sistematização dos escritos da juventude. As potências éticas, família e povo, que neste momento guardam dentro de si o direito natural, como escreve Hegel no artigo “Sobre as maneiras científicas de tratar o direito natural”, na “Fenomenologia do Espírito” (1807) se exteriorizam. Como diz Hegel no § 437 da referida obra trata-se da luta pelo reconhecimento nas figuras históricas de Antígona e Creonte. Deste modo no primeiro capítulo da dissertação teremos a construção do edifício ético natural, no segundo capítulo, se manifesta a cisão entre a família e a cidade. Por fim, concluímos o trabalho apresentando a família a partir do § 157 da “Filosofia do Direito” como vida ética inaugural...
It can be seen along the main works of Hegel, from the writings of youth whose interest turns exclusively to religious themes to the writings of maturity with concerns about the community, the presence of an ethics. However, as throughout the present text, it is not merely (a ruling ethics) ethical rules. We present the moments of maturity of ethos based on the notion of popular religion as a whole, taking as model the so-called beautiful Greek ethical life of the Tübingen times until the notion of family as the first moment of an ethics presented in the Philosophy of Right (1821). Between these two moments we will highlight the Hegelian reception of the Kantian moral philosophy in Bern, as well as the notion of fate and love as moments of unification under the influence of Hölderlin in Frankfurt. Indeed, these moments of unification present themselves in the System of Ethical Life, written in the first years of Hegel in Jena. In the System of Ethical Life, the family is presented as a potent natural ethics and the people as absolute ethical power. The text can be understood as the systematization of the writings of youth. These potent ethics, people and family that at the moment hold within themselves the natural right, as Hegel writes in the article About the Scientific Manners of Approaching the Natural Right, as well as in the Phenomenology of Spirit (1807) are exteriorized. As Hegel mentions on the §437 of the Phenomenology, the struggle ist for recognition of the historical characters of Antigona and Creonte. This way, as in the first chapter of the dissertation we have the building of an ethical nature, in the second chapter there is the separation of the family and the city. Finally, we finish the work presenting the family as seen from the § 157 of Hegel's Philosophy of Right the initial ethical life... (Complete abstract click electronic access below)
Guinan, Natasha S. "The intersubjective phenomenologies of Hegel and Levinas : a comparative analysis of an unlikely similarity." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=82886.
Full textDíaz, Velásquez Maverick Enrique. "La teoría hegeliana de la acción en la filosofía del derecho y su corrección ética." Master's thesis, Pontificia Universidad Católica del Perú, 2017. http://tesis.pucp.edu.pe/repositorio/handle/123456789/9927.
Full textTesis
Hilario, Ramon. "La genèse de la réalité dans la logique objective de Hegel." Paris 1, 1990. http://www.theses.fr/1990PA010547.
Full textThe question of this thesis is the genetic reality of concept. This genetic reality takes its existence and organizes itself into the hegelian system. In this system being may not go beyond the formal transcendence of phenomenological senses without the spiritual knowledge and recognition that this expression of self consciousness emerges as consciousness of the being of self itself. In the science of logic, the being denies itself, not ot affirm itself as quality and to deny this essence, but to affirm the effectivity of this essence which has become existence (dasein). The reality of this existence is the conceptual category and the reality genesis of the objective logic. So the concept is the highest expression of the system and is expressed itself by the existential mediation and the logic of politics. It is by this logic that philosophy of right is the expression and organization of the self-determination of moral and politics within the recognized universality of the pure concept in its understanding. So this system expresses a moral and political reality which let the being telling its authentical essence into the natural and spiritual necessities of its time and its space
Mabille, Bernard. "Contingence et ontologie : recherches sur les stratégies adoptées par la tradition métaphysique à l'égard du contingent, à partir d'une lecture de Hegel." Paris 4, 1992. http://www.theses.fr/1992PA040018.
Full textContingency sets an embarrassing problem to philosophical tradition because it seems to be an outer fact in opposition to reason. Instead of abrogating contingency, Hegel attempts to show that it is to be acknowledged and thought. 1. First, we will study the aporetic meaning of contingency in nature and the spiritual world. 2. Then, we will turn to science of logic (the doctrine of essence) which shows that contingency is an actual (wirklich) feature of reality and not a subjective matter due to the deficiency of human knowledge. 3. In fact, the meaning of contingency depends on Hegel’s logic of the absolute as freedom. It is both the moment of the alienation and the actualization (verwirklichung) of the eternal idea
LINDBERG, SUSANNA. "Heidegger avec hegel : une explication philosophique." Université Marc Bloch (Strasbourg) (1971-2008), 2000. http://www.theses.fr/2000STR20035.
Full textZongo, Georges. "La place de la phénoménologie de l'esprit dans le système de G. W. F. Hegel." Lille 3, 2009. http://www.theses.fr/2009LIL30049.
Full textThe study about the place of the Phenomenology of the spirit in the system of G. W. F. Hegel reveals the central place of the book of Iena. It is considered as an introduction to the Hegel's philosophical science, a first part and the truth of the system. As a matter of fact, if Hegel intended to make by the Phenomenology of the spirit a simple propedeutic, he will recognize further it constitutes the first link of his system. Better, this book, beyond the questions of consciousness, self-consciousness and reason that are the principle subjects concerned, develops the problem of the absolute knowledge. The absolute knowledge is generally considered as an exclusive topic of the Encyclopedia of phisosophical science, the great systematical exposition of Hegel's philosophy. That is why the subject of the Phenomenology of the spirit is not the "impure" science which has to find its achievement in the Logic and in the Encyclopedia, where Hegel's speculative science would be exposed. The Phenomenology is "system" not only because it is the base but also the real accomplishment for which the other books are either anticipations or rational extensions
Paez, Beddings Rodrigo. "Breve estudio de la Ciencia de la Lógica y otros textos hegelianos, bajo el prisma de cuatro elementos diferenciadores." Tesis, Universidad de Chile, 2006. http://www.repositorio.uchile.cl/handle/2250/108904.
Full textMartin, M. Alan. "Sobre conocimiento y política. A partir de la fenomenología del espíritu de Hegel." Tesis, Universidad de Chile, 2004. http://repositorio.uchile.cl/handle/2250/108805.
Full textEl objetivo de esta investigación es explorar esa misma relación pero en el sentido opuesto. Esto es, desde el conocimiento a la política, intentando una visión del modo en que las categorías conceptuales, que han servido de fundamento a la reflexión filosófica sobre el conocimiento, han modelado la forma de comprender el fenómeno político.
Leylavergne, Elfège. "Logique et dialectique : une introduction à la lecture de Hégel : une critique hégélienne de Hégel." Nantes, 2014. http://www.theses.fr/2014NANT3043.
Full textIn Hegelian logic lie two internal inconsistencies which are not noticed by Hegel. Firstly, the category of difference falls outside of itself for it is not sufficiently overturned on itself : what is the essential difference of inessential difference? Quantitative sciences elaborate themselves upon the undifferentiating necessity of the other through which everything logically determinates itself. Therefore, and secondly, the discipline which studies the necessity of things as facing their other is necessarily itself the other of sciences. This discipline is philosophy. Hence, philosophy is the essential and reciprocal other of sciences. In order to therefore understand and articulate this essential difference between sciences and philosophy, this work will consist in 1) determining the dialectical provenance of quantitative sciences and of understanding in general. To do so, we will develop a method of introduction named ratio-dialectical which will allow us to proceed to a second degree of overturning that dialectics need in order to 2) show the insufficiency of Hegelian expositions on the categories of difference and quantity, and this insufficiency will therefore, 3) show us the necessity for quantity to be reinstated as the very dialectical structure of the concept which is something that Hegel very paradoxically allows us to do although seemingly without noticing it. The Hegelian critics of Hegel thus developed will then open a new field of intelligibility toward a hopefully renewed space of communication between contemporary sciences and philosophy
Ziogas, Nikolaos. "Le langage, l'action et la tragédie : projet d'une lecture de la Phénoménologie de I'Esprit de Hegel." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0072.
Full textInstead of examining the Greek tragedy as the place of deployment of a tragic ahistorical essence that could be uniformly applied to every poetic work of this sort, the Phenomenology of Spirit of Hegel evokes tragedy within an analysis of the various figures that consciousness explores during its expérience. Ail thèse figures constitute the works of language and action. The speech and the act prove to be the core of the phenomenological course. They are syllogistic means that allow consciousness to think on the immédiate being, to relate it to its thought, to make of the contingent the object of the science. In addition, tragedy is evoked twice, one time within a historié considération which focuses on its political dimension, on the reality of living together, the other time within a religious considération which focuses on its aesthetic form, on its artistic labour. Tragedy foreshadows the free encounter of history and religion that gives rises to the absolute spirit
Mauro, Robert M. "Hegel's influence on American political thought : an analysis of the American Progressive movement." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ64173.pdf.
Full textPertille, José Pinheiro. "Faculdade do espírito e riqueza material : face e verso do conceito "vermögen" na filosofia de Hegel." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2005. http://hdl.handle.net/10183/5491.
Full textSoual, Philippe. "Essence et fondement dans la science de la logique de Hegel." Paris 4, 1992. http://www.theses.fr/1991PA040206.
Full textGuzmán, Nelson. "La crise du logos ou des utopies de la modernité." Paris, EHESS, 2000. http://www.theses.fr/2000EHES0125.
Full textEtavard, François. "Hegel historien de la philosophie." Paris 1, 1997. http://www.theses.fr/1997PA010572.
Full textBarly, Luengo Daphne. "Un acento en la infinitud: hacia una nueva lectura de la dialéctica hegeliana." Tesis, Universidad de Chile, 2013. http://repositorio.uchile.cl/handle/2250/113114.
Full text[...] Como un ejemplo de esta constante víctima de sacrificio o subestimación es como hallamos al infinito hegeliano. Aunque en los estudiosos de Hegel este concepto no ha pasado desapercibido, la importancia se le ha otorgado más bien por la originalidad de esta idea en la historia de la filosofía que por sus repercusiones en el mismo pensamiento hegeliano. Es cierto, esta idea del infinito, con toda la complejidad y multiplicidad de facciones que posee, es una idea única e innovadora. En el presente trabajo veremos cómo ésta, nutriéndose de los conceptos más peculiares del pasado, supera las anteriores nociones que tenían los filósofos de lo infinito. Sin embargo, aunque necesitamos entender este concepto a partir de sus antecedentes —y esta es la principal razón por la que aquí nos remitiremos a la historia del concepto antes de Hegel—, no deberá entenderse que este es el foco de la tesis. El propósito primordial de esta tesis se dirige a destacar la importancia que tiene este concepto en el mismo sistema hegeliano. Nos proponemos desvelar una nueva lectura de Hegel, que no se abra a partir de necesidades personales o circunstanciales de la época o contexto del lector, sino que se inicie a partir del mismo Hegel, como una necesidad oculta del mismo sistema. Esta nueva lectura se caracterizará por poner un acento en la infinitud, considerándola no sólo como un concepto interesante y novedoso de Hegel, sino como el concepto que le da el sentido y que necesita para la sobrevivencia el movimiento dialéctico.
Tăutu-Ruhen, Eugène Dumitru. "Art et esprit dans la philosophie de Hegel : essai de synthèse." Poitiers, 2005. http://www.theses.fr/2005POIT5008.
Full textAccording to Heidegger, in his book : « On the Way to language », 1976, p. 276, “Any thought which deploys sense is poetry”. This is the starting point in his phenomenological interpretation und testimony of “The criticism of pure reason”. His attempt of an aesthetic synthesis stems from this starting point. The art of the verb aufheben recognises the Assumption of humanity, its History where “the spirit through mankind becomes art”, the price of sacrifice, a priori the only price given the soul. Whether a response from the Being or a demand, whether a Deliverance or a Resurrection, the soul is the only thing that can either create a lifespan or life itself thanks to its tragic enlightening. Is death a transition (by transcendentalism?), the overtaking of the spirit, or tragic summary? The answer lies trapped within the question. One needs to understand the immortality of the soul, one needs to be as clear sighted as the ewe “Miorita”, with a positive ness in word, in action an in accomplishment, saying “Yes” in all our ages, yes to life , yes to universal love, with a craving hunger and thirst for the Truth. We are given the meaning at the end with the poem “About the Being of Wisdom” which is the seventh imaginary answer to the epistolary novel “Bordeaux's Pilgrim”. Third point of trilogy : “THE FAITH OF THE INTELLECTUAL PURITY UND THE IMAGINARY ANSWER” continence five titres : (I) (le titre for the third point of trilogy); (II) THE TRAGIC SPIRIT UND/OR THE CONSUBSTANTIALITY; (III) INTO THE NUMBER OF QUANTITY IN GOLD UND THE PHILOSOPHY OF SPIRIT; (IV)THE PHENOMENOLOGY UND/ OR THE TAUTOLOGY; (V) the poem “ABOUT THE BEING OF WISDOM”, the only text of trilogy present, for to bring into the world und to take on oneself the answer imaginary of faith, by heart to germinate hölderliniens imaginary answer, by The answer at The Hyperion Revelation und at The Phenomenology of Spirit, by the answer in the to by of faith, of Spirit (the exile und the return) at Earth's Wisdom