Journal articles: 'Hegel'

1

Mathorne, William. "Nadine Mooren: Hegel und die Religion." Zeitschrift für philosophische Literatur 8, no. 1 (February 8, 2020): 17–22. http://dx.doi.org/10.21827/zfphl.8.1.35573.

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남기호. "Hegels Erkenntnistheorie -Ist Hegel eigentlich Idealist?" Hegel-Studien (Hegel-Yeongu) ll, no. 24 (December 2008): 9–45. http://dx.doi.org/10.17281/khegel.2008..24.001.

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Arndt, Andreas, Myriam Gerhard, Jure Zovko, Samir Arnautović, and Vahidin Preljević. "Hegel und die Moderne." Hegel-Jahrbuch 18, no. 1 (January 2012): 1–306. http://dx.doi.org/10.1524/hgjb.2012.0000.

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ZusammenfassungVom 15. bis 19. September 2010 fand in Sarajevo (Bosnien und Herzegovina) der XXVIII. Internationale Hegel-Kongress der Internationalen Hegel-Gesellschaft zum Thema „Hegel und die Moderne” statt. Der Band dokumentiert den ersten Teil der dort gehaltenen Plenar- und Sektionsvorträge zu den thematischen Schwerpunkten: Hegels Begriff der Moderne, Subjektivität und Individualität, Staat, Recht und Gesellschaft, Religion sowie Kunst.Mit Beiträgen u.a. von Eduardo Álvarez (Madrid), Samir Arnautovic (Sarajevo), Claudia Bickmann (Köln), Gilles Campagnolo (Aix-en-Provence), Paul Cruysberghs (Leuven), Ingolf Dalferth (Zürich), Giovanno Gerardi (Gorgonzola), Aliki Lavranu (Rethymnon), Yoshihiro Niji (Osaka), Pedro Novelli (São Manuel, Brasilien), Andrzej Przylebski (Poznan), Erzsebet Rózsa (Debrezen), Alberto Siani (Pisa), Pirmin Stekeler-Weithofer (Leipzig) und Violetta Waibl (Wien).

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4

RAJKOVIĆ, MARICA. "ŠILER: ESTETIKA I FILOZOFIJA UMETNOSTI." ARHE 13, no. 26 (May 11, 2017): 57. http://dx.doi.org/10.19090/arhe.2016.26.57-78.

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Autor ispituje u kojoj meri se Šilerova tematizacija poietičkih fenomena može razumeti kao estetika, a u kojoj kao filozofija umetnosti. To pitanje zapravo ispituje fundus Šilerove filozofije, jer razmatra da li je ona bliža Kantu ili predstavlja važno izvorište za odvajanje od Kanta, koje sprovode Fihte, Šeling i Hegel. Uticaj Kanta na Šilerovu filozofsku koncepciju vidljiv je u sferi estetike, dok je uticaj Šilera na Šelinga i Hegela vidljiv upravo kroz zasnivanje filozofije umetnosti. Na taj način, kroz estetičku prizmu prikazana je shema kroz koji se celokupna filozofija nemačkog idealizma kreće od Kanta prema Hegelu, odnosno razvija od subjektivnog do apsolutnog idealizma.

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5

Bourgeois, Bernard. "Après Hegel, encore Hegel." Les Études philosophiques N° 140, no. 1 (January 6, 2022): 9–13. http://dx.doi.org/10.3917/leph.221.0009.

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6

Žižek, Slavoj. "With Hegel Beyond Hegel." Criticism 53, no. 2 (2011): 295–313. http://dx.doi.org/10.1353/crt.2011.0011.

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7

McCadden Martínez, Carlos Jeffrey, and José Manuel Orozco Garibay. "Hegel no-Hegel: ¿contradice la contradicción de Hegel?" Estudios: filosofía, historia, letras 11, no. 104 (2013): 47. http://dx.doi.org/10.5347/01856383.0104.000196508.

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8

Milisavljevic, Vladimir. "Über den sinn von Hegels institutionalismus." Theoria, Beograd 51, no. 3 (2008): 65–84. http://dx.doi.org/10.2298/theo0803065m.

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(nemacki) In diesem Text wird der Frage nachgegangen, wie die h?ufige Beschreibung von Hegels Rechtsphilosophie als einer 'institutionalistischen' Theorie, die sich vor allem unter dem Einfluss der von Dieter Henrich vorgeschlagenen Hegel-Deutung verbreitet hat, zu verstehen ist. Hinter dieser Beschreibung steckt oft der Vorwurf, dass Hegel das individuelle Subjekt objektivistisch als ein der substanziellen Ordnung des Staates und der Gesellschaft ganz untergeordnetes Moment behandelt (J. Habermas). Es stellt sich aber heraus, dass der Institutionalismus, sowohl in der Rechtstheorie im engeren Sinne (etwa bei M. Hauriou) als auch bei Hegel, durchaus als eine Alternative zum Objektivismus, vor allem zu einer objektivistischen Normauffasung verstanden werden kann. Insbesondere versucht Hegel, einen Ausweg aus den Schwierigkeiten der Kantischen normativistischen Rechts- und Moralphilosophie zu finden: Die Stufenfolge seiner 'Theorie der Institutionen' ist aus der Bem?hung hervorgegangen, die Objektivit?t der Norm mit der wirklichen und t?tigen Subjektivit?t zu vermitteln.

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9

Jung, Daehun. "SPIEL MIT DER MASKE: HEGEL UND SCHLEGEL ZUR KOMÖDIE." Kriterion: Revista de Filosofia 63, no. 151 (January 2022): 79–97. http://dx.doi.org/10.1590/0100-512x2021n15104dj.

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ZUSAMMENFASSUNG In der bisherigen Hegel-Literatur wird Schlegel zumeist als Hegels Antipode behandelt. Im Gegensatz dazu richtet sich mein Interesse in der vorliegenden Arbeit darauf, zu zeigen, dass Hegels Darstellung der Komödie In der „Phänomenologie des Geistes“ unter dem Einfluss von Schlegels Texten über die Komödie entstanden sein könnte. Um dies belegen zu können, werden zunächst die literaturgeschichtliche Bedeutung von Schlegels Aufsatz über Aristophanes aus dem Jahr 1974 und der Ruf gezeigt, den er in der damaligen intellektuellen Öffentlichkeit erlangte. Daraufhin soll dargelegt werden, inwieweit es strukturelle Überschneidungen zwischen Hegels und Schlegels Darstellungen der Komödie gibt. Im Zentrum der Argumentation steht aber, dass beide Autoren die Parabase als das zentrale Element der Darstellung verwenden. Im letzten Teil der Arbeit wird aber versucht zu zeigen, dass Hegel über Schlegel hinausgeht, sofern die Komödie in Hegels System das Potenzial darstellt, über die Art und Weise der Vorstellung hinaus zum absoluten Wissen zu gelangen.

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10

이재성. "Hegels politische Philosophie: Wie rechtfertigt Hegel seine Staatsphilosophie?" Hegel-Studien (Hegel-Yeongu) ll, no. 21 (June 2007): 85–116. http://dx.doi.org/10.17281/khegel.2007..21.003.

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11

Eichenberger, Hernandez Vivan. "A TEORIA DA SOCIEDADE CIVIL-BURGUESA DE HEGEL." Revista Dialectus - Revista de Filosofia 32, no. 32 (April 30, 2024): 207–26. http://dx.doi.org/10.30611/2024n32id93351.

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Texto originalmente publicado em HORSTMANN, R-P. “Hegels Theorie der bürgerlichen Gesellschaft”. In: SIEP, Ludwig, G. W. F. Hegel: Grundlinien der Philosophie des Rechts. De Gruyter. pp. 189-208 (2016).

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12

Overgaauw, Eef, and Michael Matthiesen. "Der Nachlass und die verlorenen Briefe." Zeitschrift für Ideengeschichte 14, no. 2 (2020): 57–72. http://dx.doi.org/10.17104/1863-8937-2020-2-57.

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Hegel starb 1831 in Berlin. Ob er seine Vorlesungsmanuskripte, die handschriftlichen Vorarbeiten zu seinen Werken, die an ihn gerichteten Briefe, die Entwürfe und Abschriften seiner eigenen Briefe und weitere handschriftliche Materialien zu seinen Lebzeiten geordnet hat, wissen wir nicht. Wir wissen auch nicht, ob Hegel sich zu seinen Lebzeiten Gedanken über den künftigen Verbleib seiner Papiere gemacht hat. Anders als heute, gab es im 19.Jahrhundert kaum Vorlässe. Hegels Nachlass blieb somit zunächst in der Obhut der Erben, zunächst bei der Witwe Marie (1791–1855), danach bei den Söhnen Karl (1813–1901) und Immanuel (1814–1891). Sie hielten den Nachlass nicht unter Verschluss, sondern stellten einzelne Manuskripte wiederholt für Veröffentlichungen einzelner Hegel-Forscher zur Verfügung. So behielten die Erben die Kontrolle über das schriftliche Vermächtnis ihres verstorbenen Ehemannes oder Vaters.

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13

Wood, Allen W., and M. J. Inwood. "Hegel." Philosophical Review 94, no. 4 (October 1985): 574. http://dx.doi.org/10.2307/2185248.

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14

Bittner, Rudiger, and M. J. Inwood. "Hegel." Journal of Philosophy 84, no. 9 (September 1987): 512. http://dx.doi.org/10.2307/2027062.

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15

Inwood, Michael. "Hegel." International Philosophical Quarterly 41, no. 2 (2001): 242–44. http://dx.doi.org/10.5840/ipq20014126.

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16

Murphy, Jay. "Hegel." Radical Philosophy Review of Books 14, no. 14 (1996): 25–31. http://dx.doi.org/10.5840/radphilrevbooks19961413.

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17

Forsey, Jane. "Hegel." Symposium 6, no. 2 (2002): 245–47. http://dx.doi.org/10.5840/symposium20026225.

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18

Jackson, M. W. "Hegel." International Studies in Philosophy 19, no. 1 (1987): 11–19. http://dx.doi.org/10.5840/intstudphil19871912.

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19

Bienenstock, Myriam. "Hegel." International Studies in Philosophy 23, no. 1 (1991): 109–11. http://dx.doi.org/10.5840/intstudphil199123116.

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20

Mazauric, Claude. "Hegel." Annales historiques de la Révolution française, no. 317 (September 1, 1999): 543–45. http://dx.doi.org/10.4000/ahrf.912.

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21

Lichtigfeld, A. "Hegel." International Studies in Philosophy 27, no. 1 (1995): 149. http://dx.doi.org/10.5840/intstudphil199527122.

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22

Mahoney, Jon. "Hegel." International Studies in Philosophy 35, no. 4 (2003): 328–31. http://dx.doi.org/10.5840/intstudphil2003354131.

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23

Morgan, James S. "Hegel." Philosophical Studies 31 (1986): 497–99. http://dx.doi.org/10.5840/philstudies1986/19873157.

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24

Shannon, Daniel E. "Hegel." Philosophy and Theology 9, no. 3 (1996): 351–88. http://dx.doi.org/10.5840/philtheol199693/45.

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25

Marshall, George J. "Hegel." American Catholic Philosophical Quarterly 75, no. 1 (2001): 125–28. http://dx.doi.org/10.5840/acpq200175110.

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26

Wood, Robert E. "Hegel." Epoché 16, no. 2 (2012): 337–49. http://dx.doi.org/10.5840/epoche201216210.

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27

Legros, Robert. "Hegel." Archives de Philosophie 70, no. 3 (2007): 421. http://dx.doi.org/10.3917/aphi.703.0421.

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28

Woody, J. Melvin. "Hegel." Idealistic Studies 16, no. 2 (1986): 184–85. http://dx.doi.org/10.5840/idstudies198616238.

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29

Flay, Joseph C. "Hegel." Idealistic Studies 16, no. 3 (1986): 263–66. http://dx.doi.org/10.5840/idstudies198616342.

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30

이창환. "Hegel." 철학사상 ll, no. 24 (June 2007): null. http://dx.doi.org/10.15750/chss..24.200706.016.

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31

Burbidge, John. "Hegel." Owl of Minerva 17, no. 1 (1985): 92–94. http://dx.doi.org/10.5840/owl198517132.

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32

Desmond, William. "Hegel." Owl of Minerva 17, no. 2 (1986): 204–8. http://dx.doi.org/10.5840/owl19861723.

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33

Verene, Donald Phillip. "Hegel." Owl of Minerva 18, no. 2 (1987): 203–5. http://dx.doi.org/10.5840/owl19871824.

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34

Vicari, Fernand, and Jean-Marie André. "HEGEL." Hegel N° 2, no. 2 (2011): II. http://dx.doi.org/10.3917/heg.012.0000b.

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35

Rauch, Leo. "Hegel." Teaching Philosophy 8, no. 1 (1985): 69–70. http://dx.doi.org/10.5840/teachphil19858111.

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36

Schalow, Frank. "Hegel." Owl of Minerva 25, no. 1 (1993): 72–79. http://dx.doi.org/10.5840/owl199325119.

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37

di Giovanni, George. "Hegel." Owl of Minerva 29, no. 1 (1997): 91–95. http://dx.doi.org/10.5840/owl199729113.

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38

Butler, Clark. "Hegel." Owl of Minerva 32, no. 1 (2000): 88–91. http://dx.doi.org/10.5840/owl200032117.

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39

Hoffheimer, Michael H. "Hegel." Owl of Minerva 34, no. 2 (2003): 187–97. http://dx.doi.org/10.5840/owl20033421.

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40

Hodgson, Peter C. "Hegel." Owl of Minerva 37, no. 1 (2006): 71–82. http://dx.doi.org/10.5840/owl200637123.

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41

Kervégan, Jean-François. "Hegel." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 61–63. http://dx.doi.org/10.3917/sh.hs15.0061.

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42

Ribeiro, Emerson. "HEGEL:." Boletim Paulista de Geografia 1, no. 110 (September 27, 2023): 189–210. http://dx.doi.org/10.61636/bpg.v1i110.3128.

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Este artigo discorre sobre o processo do conhecimento na consciência, e como esse conhecimento da certeza sensível é percorrido pela consciência em busca do saber absoluto, na obra Fenomenologia do Espírito de Hegel um dos mais importantes filósofos do século XVIII. Para a formação de professores de Geografia procura-se compreender de que forma a arte e os processos criativos, no desenvolvimento dos conteúdos geográficos por meio da experiência da consciência contribui para sua formação. Saber como se dá o processo de conhecimento e como esse conhecimento é construído. Sendo esses processos elevados ao nível de associação, visando o ensino e aprendizagem para se compreender de que forma esses conhecimentos se apresentam como construção do ato de pensar para a formação do pensamento, e como os processos criativos a partir da experiência da consciência pode corroborar nesse contexto, encontrando no caminho da consciência em si para a consciência para si, como ato de conhecimento para a formação de professores em Geografia alinhado ao processo histórico de desenvolvimento da autoconsciência da humanidade.

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43

Authier, Raphaël, Vincent Blanchet, and Fanny Valeyre. "Présentation. Après Hegel ou d’après Hegel ?" Les Études philosophiques N° 139, no. 4 (October 7, 2021): 3–7. http://dx.doi.org/10.3917/leph.214.0003.

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44

Authier, Raphaël, Vincent Blanchet, and Vincent Valeyre. "Présentation. Après Hegel ou d’après Hegel ?" Les Études philosophiques N° 140, no. 1 (January 6, 2022): 3–8. http://dx.doi.org/10.3917/leph.221.0003.

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45

Sembou, Evangelia. "The Young Hegel on ‘Life’ and ‘Love’." Hegel Bulletin 27, no. 1-2 (2006): 81–106. http://dx.doi.org/10.1017/s0263523200007552.

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Wilhelm Dilthey, the first scholar to study Hegel's early writings, most of which have been published by Herman Nohl under the title Hegels Theologische Jugendschriften, examined the thought of the young Hegel in the light of German idealism; Dilthey was interested in establishing the Kant-Fichte-Schelling-Hegel Entwicklungsgeschichte. Another line of interpretation, no doubt encouraged by the tide of Nohl's compendium, has been to see these writings as dealing with a religious experience and religious issues. Unique in the literature stands Laurence Dickey's study of intellectual history, in which he shows that the young Hegel was influenced by the culture of Old Württemberg – more specifically, by Württemberg's ideal of Protestant civil piety. Finally, Georg Lukács and Raymond Plant concentrate on the social and political concerns of the young Hegel. On the one side, Lukács, writing from a Marxist perspective, explores the political and economic ideas of the young Hegel as well as the way these have contributed to the development of the dialectical method. For his part, Plant has put forward the view that the essays compiled by Nohl in his collection constitute a series of attempts on the part of the young Hegel to comprehend and account for the cultural and socio-political crisis of his time. For Plant, Hegel sought the causes thereof in religion.I propose to look at the young Hegel from yet another angle. I shall argue that what lies beneath Hegel's exegesis of the Scriptures is a Platonism. H. S. Harris has noted this aspect of Hegel's thought in his seminal study of Hegel's development, but the Platonism of the young Hegel has generally been under-researched. In this paper I shall try to bring this out. To do this, I shall explore the meaning and significance of ‘life’ and ‘love’ by focusing on ‘The Spirit of Christianity and Its Fate’ essay, the fragment on ‘Love’, as well as some of the fragments in the appendix of Nohl's volume. Let us not forget that, despite his practical concerns, Hegel was also interested in theological doctrine, which, he thought, expressed substantial truths in metaphorical language; so in the ‘Spirit of Christianity’ essay, as well as providing an historical account of Judaism and a description of Christian ethics, Hegel also discusses theological tenets. Hegel always believed that theory and practice go hand in hand, and he was convinced that religion was as much about dogma as it was about practice. For this reason I deem it necessary to look at Hegel's interpretation of Christian theology in the course of this paper.

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46

Smith, John E. "Hegel and the Hegel Society of America." Owl of Minerva 25, no. 2 (1994): 135–40. http://dx.doi.org/10.5840/owl199425212.

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47

Morresi, Ruggero. "Retorica in Hegel e retorica di Hegel." Rhetorica 23, no. 4 (September 2005): 347–62. http://dx.doi.org/10.1353/rht.2005.0002.

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48

Friedman, Shterna. "Freedom and Totality: How Hegel Became Hegel." History of Political Thought 45, no. 1 (February 29, 2024): 124–56. http://dx.doi.org/10.53765/20512988.45.1.124.

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Hegel saw freedom not primarily as a property of the individual’s will, but of a totality (from which individual freedom is metaphysically derived). This aspect of Hegel’s political theory stemmed from his attempt to construct a state that could foster a renewal of Christian spirituality. This project had to confront the fragmentation of the Holy Roman Empire, which Hegel attributed to the self-interestedness of its component parts. This historical case for the priority of the whole over its parts, however, was soon supplanted by a philosophical argument for a political totality whose freedom entailed its subordination of conflicting parts within itself.

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49

Zovko, Jure, and Nives Delija Trešćec. "Actuality of Hegel's liberalism. Furies of destruction in today's age." Crkva u svijetu 59, no. 2 (July 17, 2024): 233–54. http://dx.doi.org/10.34075/cs.59.2.1.

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Hegel je u Osnovnim crtama filozofije prava stavio pred filozofe izazovnu zadaću da trebaju dati svoj sud o vremenu u kojem žive. U tom kontekstu Hegel je podrobno analizirao najznačajniji povijesni događaj svoga vremena, Francusku revoluciju, sa svim njezinim pozitivnim i negativnim posljedicama. Proklamirane ideje sloboda, jednakost i bratstvo za Hegela nisu novost jer su po njegovu sudu naviještene u evanđelju, a etablirane u životnoj praksi prve kršćanske zajednice. Nažalost, francuski revolucionari nisu uspjeli integrirati navedene ideje na način da postanu dio životne forme institucionalnoga života u državi. Štoviše, sloboda je tijekom jakobinske diktature prešla u teror, jednakost je ostala apstraktna formulacija, dok je bratstvo preraslo u posvemašnji animozitet, u čemu je Hegel vidio razorne furije destrukcije na djelu. Metodom hermeneutičke rekonstrukcije objasnit ćemo kako je Hegelov europski liberalizam ukorijenjen u kršćanskom nauku o slobodi, razmotrit ćemo atraktivnost i granice europskoga liberalizma te iz perspektive Hegelove filozofije analizirati fenomene koje je moguće interpretirati kao „furije destrukcije“ u današnjem vremenu, a koji mogu predstavljati negaciju temeljnih odrednica demokracije.

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50

Lapidot, Elad, Gang Xian, and Miguel Giusti. "Weltgeist. Hegel in Israel, China und Lateinamerika." Zeitschrift für Ideengeschichte 14, no. 2 (2020): 122–27. http://dx.doi.org/10.17104/1863-8937-2020-2-122.

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In diesen Tagen erscheint im Verlag «Resling» in Tel Aviv die erste hebräische Übersetzung von Hegels Phänomenologie des Geistes. Die Arbeit am ersten Band dauerte ungefähr zwölf Jahre. Roi Bar und ich übersetzten gemeinsam, einmal die Woche, immer Sonntag Nachmittags, in meinem Wohnzimmer in Berlin. Ins Hebräische wurde Hegel also 15 Gehminuten von seinem Lehrstuhl, 25 von seinem Grab im Dorotheenstädtischen Friedhof entfernt, durch israelische Migranten übertragen.

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Journal articles on the topic 'Hegel'

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