Dissertations / Theses on the topic 'Hegel, Georg Wilhelm Friedrich, 1770-1831'
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Tavares, 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
Richard, 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
Cohen, Joseph. "Altérité et révélation : le sacrifice de Hegel." Caen, 2002. http://www.theses.fr/2002CAEN1368.
Full textMenk, 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
Bowman, Brady. "Sinnliche Gewissheit : zur systematischen Vorgeschichte eines Problems des deutschen Idealismus /." Berlin : Akademie Verl, 2003. http://catalogue.bnf.fr/ark:/12148/cb39943890q.
Full textDoz, André. "La Logique de Hegel et les problèmes traditionnels de l'ontologie." Lille 3 : ANRT, 1986. http://catalogue.bnf.fr/ark:/12148/cb375974403.
Full textLamontagne, 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 textAbed, Habiba. "La morale et la religion selon Hegel." Paris 1, 2000. http://www.theses.fr/2000PA010567.
Full textDunphy, 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 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
Cadicamo, 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
Toure, Ibrahim. "Du projet hégélien : visée de tout libre et "réalisation" systématique." Poitiers, 2001. http://www.theses.fr/2001POIT5009.
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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Mestre em Filosofia
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 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
Pelletier, 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 textSimont, 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 textGhali, 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
LINDBERG, SUSANNA. "Heidegger avec hegel : une explication philosophique." Université Marc Bloch (Strasbourg) (1971-2008), 2000. http://www.theses.fr/2000STR20035.
Full textHelfer, 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
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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Doutorado
Etavard, François. "Hegel historien de la philosophie." Paris 1, 1997. http://www.theses.fr/1997PA010572.
Full textPáez, 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.
Bavaresco, 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
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
Burgess, 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
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 textFischbach, Franck. "Le commencement philosophique selon Hegel et Schelling." Paris 1, 1996. http://www.theses.fr/1996PA010673.
Full textThe subject of this research is the subjective beginning of philosophie, and not the objective beginning of philosophie, well known under the name of first principle or fondation of the system. The problem is this of the relationship between the philosopher on one side and the system of science on the other side. This question was the reason for the philosophical divorce between Hegel and schelling in 1807. Schelling had pretented in his first philosophie that the beginning of philosophie supposed the elimination of the subjective and limited philo-sopher in the intellectual intuition of the absolute. Hegel insisted on the contrary on the possibility of a gradual elevation from the limited knowledge of the philosopher to the science or "absolute knowledge" : this plan has been carry out in the phenomenologie of mind as scientifical introduction into the science. The other questions we treat of are the next : did Hegel maintain this solution to the problem of philosophical beginning or did he finally prefer (in his encyclopedie of philosophical sciences) this other solution which consists in a decision or resolution for the pure thinking ? And did not schelling finally, in his last philosophie, arrive to a similar solution in that meaning that his negative philosophie can be interpreted as a scientifical introduction into the science (which is the positive or historical philosophie) ? We end in the conclusion that Hegel and Schelling are more close than usually said, and that they did together achieve the german idealism
Bianchi, Olivia. "Hegel et la peinture." Paris 1, 2002. http://www.theses.fr/2002PA010625.
Full textBossé, 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 textAgossou, 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
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)
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
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
Barro, Abdoulaye. "Hegel et la Révolution française : monarchie ou république ?" Paris 1, 1997. http://www.theses.fr/1997PA010639.
Full textThe philosophical study by Hegel in relation with the French revolution has caused and is still causing a theoritical debate. The philosophy of Hegel would be a philosophy of the French revolution according to J. Ritter, meanwhile J. Habermas agrees that it is an essentially critical philosophy of the revolution. J. Ritter and J. Habermas are both well known interpreters of Hegel's thoughts. No, the justification of Hegel's philosophy is beyond the vague framework of the French revolution ; because, as a thoughtful whole, it is the dynamic promotion of a new practice, this one of the human beeing. The argumentation according to which the political philosophy of Hegel is fundamentally anti-republican, is unacceptable. According to Hegel's philosophy, the republic must be understood as a republic of the concept withing which the citizenship is full. There is today a possibility for a real and speculative reconciliation between the philosophy of Hegel and black Africa. This philosophy is for the Africans an inexhaustive source in their walk towards freedom, that is to say towards the acknowledgement of the self-creating power of the concept. This work aims at being a witness
Weiss, Isabel. "Le langage aboli : expression et spéculation chez Hegel." Paris 1, 1999. http://www.theses.fr/1999PA010506.
Full textThe present doctoral thesis, which title is : the relief of language. Expression and speculation by Hegel, analyses the question of language in Hegel's system from three different understandings : immediate, as form opposed to sense, dialectic, as negative form, speculative, as absolute speech. Language is a dialectical instrument of thought which, semiotically understood, must be considered as time (and as dialectic itself), as something which disappears in favour of its referent, while, absolutly understood (concerning art, religion and philosophy), language becomes the expression which receives the ultimate sense of Hegel's thought. This last position contains both historical appearance and logical organisation of sense : the langage of absolute spirit can be renamed testimony of spirit for itself. This positive determination reveals its complete sense only if the precise sense of dialectical suppression of language is taken into consideration. Our interpretation leads to confront Hegel and some important positions of contemporary philosophy, in particular the deconstruction of j. Derrida and the hermeneutics of H. -G. Gadamer
Reid, 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. .
Robitaille, Mathieu. "Historicité et absoluité de l'esprit chez Hegel." Master's thesis, Université Laval, 2003. http://hdl.handle.net/20.500.11794/44478.
Full textGuinan, 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 textTiberghien, Gilles A. "Hegel et le romantisme allemand." Paris 4, 1985. http://www.theses.fr/1985PA040033.
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
Kopp, Patrick. "Religion et histoire dans la philosophie de Hegel." Paris 1, 1997. http://www.theses.fr/1997PA010700.
Full textThis work is a genetical study of hegel's philosophy, through the fondamental concepts of religion and history. The ream of this study is the thought of the young hegel, from 1785 to 1807, from his "tagebuch" to the phenomenoly of spirit. We distinguish: 10 a non philosophical hegelian thought, which takes place from 1785 to 1793 in stuttgart and francfort. Hegel improves his thought through the element of the culture of this period, the enlightment, and lutherian preaching. 20 a philosophical but non hegelian thought from 1793 to 1801 in bern and francfort. The biginning of the hegelian philosophical thought comes from the clash of his conception and the philosophy of kant. He tried first to put the finishing touches of the system of kant, but finished it in a critical way. 30 hegel materializes the hegelian philosophy in a systematical way. -this way is an external one, facing the german idealism -this way is an internal one, the development of an original speculativ dialectic. This study is a contribution to the explonation of the genesis of the first systematical hegelian philosophy and a contribution to a didactic of the hegelian philosophy
Soual, Philippe. "Essence et fondement dans la science de la logique de Hegel." Paris 4, 1992. http://www.theses.fr/1991PA040206.
Full textTăutu-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
Romero, Reeves Nicolás. "Aproximaciones a la filosofía del derecho de Hegel." Tesis, Universidad de Chile, 2010. http://repositorio.uchile.cl/handle/2250/107051.
Full textEl presente trabajo tiene por objeto realizar una revisión de la Filosofía del Derecho de Hegel, poniendo principal atención en la teoría del Estado. Para eso en un primer momento realizaremos una confrontación entre el Contrato Social de Rousseau y la idea de Estado en Hegel, para luego remitirnos a las críticas que Marx realiza a esta última. A lo largo de este recorrido tendremos en consideración la filosofía general de cada uno de estos autores y su relación con la teoría del Estado. Lo anterior será tomado como antecedente en el segundo ensayo, donde se realizará una reconstrucción posible del camino recorrido por Marx desde la crítica a la Filosofía del Derecho de Hegel hasta la construcción de un “método” propio de análisis social, el Materialismo Histórico.
Quentin, Bertrand. "Hegel et le scepticisme." Paris 1, 2002. http://www.theses.fr/2002PA010642.
Full textLehoussine, Meimaroglou Noëlle. "L'organisme et la maladie chez Hegel." Paris 4, 1999. http://www.theses.fr/1998PA040122.
Full textLEITÃO, Gardênia Geordana Viana da Silva. "Dialética do reconhecimento: a questão central da subjetividade em Hegel." Universidade Federal de Pernambuco, 2015. https://repositorio.ufpe.br/handle/123456789/27621.
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CAPES
O nosso propósito nesta dissertação é refletir sobre a constituição do Sujeito e a importância que o Outro tem nesse processo na Fenomenologia do Espírito de Hegel. Mostrando no dinamismo dialético do percurso da consciência à consciência-de-si, em cada suprassunção das figuras da Certeza Sensível, Percepção e Entendimento, apresentada por Hegel nesse caminho, que não há o Eu sem o reconhecimento do Outro. A análise feita por Hegel, de que a constituição do sujeito se dá a partir da dialética na relação das consciências, nos permite entender a importância ontológica do Outro, e ver que só nessa relação nos constituímos. Apenas no outro encontramos o nosso eu, só há subjetividade na intersubjetividade, essa afirmação ficará mais clara a medida que as figuras do desenvolvimento do espírito vão sendo suprassumidas. A consciência chega à consciência-de-si pelo ouro, e segue o percurso muito além do reconhecimento numa relação necessária com o outro.
Our purpose in this dissertation is to reflect on the constitution of the Subject and the importance that the Other has in this process in Hegel's Phenomenology of the Spirit. It shows in the dialectical dynamism of the path of consciousness to selfconsciousness, in each supersession of the figures of Sensitive Certainty, Perception and Understanding, presented by Hegel on this path, that there is no Self without the recognition of the Other. Hegel's analysis that the subject's constitution is based on the dialectic in the relation of consciousness allows us to understand the ontological importance of the Other and to see that it is only in this relationship that we are constituted. Only in the other do we find our self, there is only subjectivity in intersubjectivity, this statement will become clearer as the figures of the development of the spirit are superseded. Consciousness reaches self-consciousness for gold, and follows the course far beyond recognition in a necessary relation to the other.
Díaz, 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