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Dissertations / Theses on the topic 'Hegelism'

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Published: 10 March 2023

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1

Wills, David Clinton. "Hegel's Europe (Spirit) Hegel's Africa (Nature) /." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/701.

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2

Aldouri, Hammam. "Hegel's Aufhebung." Thesis, Kingston University, 2015. http://eprints.kingston.ac.uk/33959/.

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This thesis explicates what I term the ‘productive disunity’ of Hegel’s philosophy: the dialectical permeation of the ‘dialectical movement’ of aufheben and the ‘speculative self-movement’ of sichaufheben. It begins by examining the abstract positing of the ‘task of philosophy’ as it emerges in Hegel’s early Jena writings via an analysis of the development of the concept of aufheben in a constellation of texts from the years 1795-7. Special attention will be paid to Friedrich Schiller’s On the Aesthetic Education of Man (1795) and Novalis’ Fichte Studies (1795-6). I argue that through Schiller’s conception of aufheben, Hegel grasps an initial ‘model’ of aufheben as the internal structure of the speculative whole, a whole that is, in the early Jena writings, comprehended within the strict coordinates of epistemological opposition in terms of the unity of subject and object. From this, I provide an exposition of the two central philosophical forms of conceptual movement in Hegel’s philosophy: first, the phenomenological form – through a detailed explication of the concept of experience as it unfolds in the Phenomenology of Spirit; and second, the logical form – through an explication of the movement of speculative thinking in the Science of Logic. It is through an exposition of the logical movement of speculative thinking that the delicate conceptual distinction between aufheben and sichaufheben is retroactively determined and comprehended. In the final chapter, this distinction is complicated through an examination of the temporal forms that articulate spirit in its self-comprehended, absolute form: the form of the perfect present (spirit qua ‘always already’ actual) and the form of the future anterior (spirit qua ‘not yet but will have been’ actualized) as expressed in the relation between the movement of philosophy, ‘time’ and history. It is through the dialectical reflection of the inter-relation of the two temporal forms of spirit that the third form of speculative temporalization of philosophical reconstruction is yielded. The delicate distinction between dialectical aufheben and speculative sichaufheben of spirit provides the basis for a transformation of Hegel’s philosophical enterprise and its relation to the philosophical problem of the comprehension of the speculative whole of the present.
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3

Frias, Denis. "Hegel's logical determinations." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0001/MQ46569.pdf.

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4

Shanks, Robert Andrew Gulval. "Hegel's political theology." Thesis, University of Leeds, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277192.

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5

Dop, Erik. "Bakhtin and the Hegelian tradition." Thesis, University of Sheffield, 2002. http://etheses.whiterose.ac.uk/12879/.

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'Bakhtin and the Hegelian Tradition' explores the influence of Georg Hegel and Hegelianism in the philosophy of Mikhail Bakhtin. The thesis demonstrates that, either directly or indirectly (through neo-Kantianism, Lebensphilosophie, and phenomenology), Hegelian philosophy made a fundamental contribution to Bakthin's thought throughout his career. To this end, the thesis maintains a close connection between the historical analysis of philosophy and contemporary philosophical thought. Historically, the thesis discusses Bakhtin's work with reference to, among other, Kant's Critique of Pure Reason, Hegel's Phenomenology of Spirit, and the important works of Bakhtin's contemporaries-especially the Lebensphilosophen Wilhelm Dilthey and Georg Simmel, the neo-Kantians Hermann Cohen and Ernst Cassirer, and the phenomenologists Edmund Husserl and Max Scheler. Philosophically, the thesis critically analyses Bakhtin's key concepts and theories in order to disclose their philosophical character. In particular the thesis evaluates the origin and evolution of Bakhtin's concepts of the subject, the object, the ought, culture and knowledge, and looks at his theories of being-as-event, intersubjectivity, language, genre, and world-view. By applying both analytic philosophy and Michael Kosok's formalised dialectical logic, the thesis demonstrates that many of Bakhtin's key concepts and theories have an indubitable Hegelian nature, or indeed origin. One of the most fundamental issues this thesis reveals is Bakhtin's desire to redefine and develop the nature of the Hegelian methodology, and in particular the nature of dialectics. As such, this investigation into Bakhtin's Hegelianism is valuable for the fact that it presents a new perspective on Bakhtin's philosophical concepts and theories, as well as a new viewpoint on Hegelian philosophy.
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6

Papazoglou, Alexis John. "A Hegelian alternative to naturalism." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648759.

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7

Chetelat, James Pierre. "Hegel's concept of religion." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=18726.

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In this dissertation I explore how Hegel conceives of the practice of religion. Religion for Hegel cannot be the relationship between humans and a transcendent being, since, as I argue, Hegel's God is not a being of the transcendent sort, but reason as Idea and spirit. Nor does Hegel primarily understand religion as feeling or immediate experience of the divine. According to Hegel, religion involves knowledge of the truth in the form of representation, and I discuss the truths that in his view are common to all religions, as well as the principle that he thinks guides the development of the various determinate religions that culminate in Christianity. But, first and foremost, religion for Hegel is cultus or practice in which a person overcomes her own particularity in a radical manner and identifies completely with the universal, objective standpoint. By overcoming her particularity, the person recognizes that her own interests lack absolute value, and she is willing to abandon them entirely for the sake of what the universal requires of her. The highest form of the cultus for Hegel is full participation in Sittlichkeit, or the social and cultural life of modern Protestant Europe. In the cultus, a person achieves freedom, the goal of religion and the highest value in Hegel's philosophy. I argue that freedom for Hegel is independence vis-à-vis the world in both an active and a passive sense. As active, freedom is the autonomy that a person possesses when she acts rationally or follows the ethical norms that are a necessary moment of being free. As passive, freedom is the independence that a person gains when she is no longer attached to her particular interests and is accepting of circumstances in which her desires are not met. But for Hegel the norms of freedom also allow and require that a person continue to engage fully in the world and actively pursue her own particular interests, since such activities play a necessary role in being free. In my
J'explore dans cette thèse la manière dont Hegel conçoit la pratique religieuse. Pour Hegel, la religion ne saurait être une relation entre un être transcendant et les humains puisque, ainsi que je le démontre, le dieu hégélien n'est pas un tel être transcendant mais plutôt la raison en tant qu'Idée et esprit. Il n'est pas non plus question pour Hegel de comprendre la religion comme le sentiment ou l'expérience immédiate du divin. Selon lui, la religion implique une connaissance de la vérité sous la forme d'une représentation. Mon propos à cet égard est de cerner les vérités qui, de son point de vue, sont communes à toutes les religions, et d'identifier le principe qui, selon lui, préside au développement des diverses religions déterminées qui culminent dans le christianisme. Mais, d'abord et avant tout, la religion est pour Hegel un culte ou une pratique par laquelle une personne surmonte de manière radicale sa propre particularité et s'identifie complètement au point de vue universel et objectif. En surmontant sa particularité, cette personne reconnaît que ses intérêts sont dépourvus de valeur absolue et accepte de les abandonner entièrement pour se soumettre aux exigences de l'universel. Selon Hegel, la forme la plus élevée du culte est une participation pleine et entière à la Sittlichkeit, ou à la vie sociale et culturelle de l'Europe protestante moderne. Le culte permet à celui qui y participe de parvenir à la liberté, but de la religion et valeur ultime dans la philosophie hégélienne. J'argumente que la liberté est pour Hegel une indépendance, tant active que passive, vis-à-vis du monde externe. En tant qu'elle est active, la liberté est l'autonomie qu'une personne possède lorsqu'elle agit rationnellement ou qu'elle se conforme aux normes éthiques qui constituent un moment nécessaire de son être-libre. En tant qu'elle est passive, la liberté est l'indépendance qu'une personne atteint lorsqu'elle s'est$
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8

James, David Neil. "Hegel's theory of subjectivity." Thesis, University of Sussex, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.400364.

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9

Baumann, Charlotte. "Hegel’s logic of freedom." Thesis, University of Sussex, 2012. http://sro.sussex.ac.uk/id/eprint/38556/.

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“Being with oneself in the other” is Hegel's famous definition of freedom, and, I argue, it is also the key topic of his entire Science of Logic. Hegel's Logic is an ontological analysis of the underlying relational structure of everything: the structure of thinking as much as the structure of the world. Hegel proposes at the beginning of the Logic that this structure must display the form of “being with oneself in the other”, i.e. consist in a relation of identity and difference between a totality and its elements. After presenting the different forms of “being with oneself in the other” developed in the Logic, I will offer a new interpretation of the Philosophy of Right and the Philosophy of History in the light of my interpretation of the Logic. This serves to show how exactly Philosophy of Right is the exposition of the existence of freedom and how it is grounded in the Logic. While the connection between Hegel's Logic and social philosophy has often been taken to have authoritarian and anti-individualist implications, I will show that this is not the case and that this connection instead highlights the republican aspects in Hegel's theory.
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10

Füzesi, Nicolas. "Hegels drei Schlüsse /." Freiburg : K. Alber, 2004. http://catalogue.bnf.fr/ark:/12148/cb39970328t.

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11

Brouwer, James. "The conception of the Hegelian dialectic." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ28404.pdf.

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12

Thrower, Michael F. A. "The Hegelian objective mind in education." Thesis, University of Sussex, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285133.

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13

Yorikawa, Jōji. "Hegels Weg zum System : die Entwicklung der Philosophie Hegels 1797-1803 /." Frankfurt am Main : P. Lang, Europäischer Verl. der Wissenschaften, 1996. http://catalogue.bnf.fr/ark:/12148/cb36182908r.

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14

Wood, John. "Hegel's Critique of Ancient Skepticism." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/philosophy_theses/113.

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Recent work on the philosophy of G.W.F. Hegel has emphasized his interest in skeptical concerns. These contemporary scholars argue that, despite common opinions to the contrary, Hegel actually had a very keen interest in skepticism, one that informed and motivated much of his overall project. While I welcome this recent literature, I argue here that contemporary scholars have overemphasized the importance of skepticism for Hegel. By looking closely at Hegel’s arguments against skepticism in the Phenomenology of Spirit, I argue that Hegel’s anti-skeptical arguments are in fact major failures. Hegel’s failure is at odds with the emphasis that contemporary literature places on Hegel’s interests in skepticism. For a philosopher who was supposedly centrally concerned with skeptical issues, Hegel sure does not act like it. I conclude that the tension here is the result of contemporary scholars’ overemphasis of the role that skepticism plays in Hegel’s project.
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15

Barrett, Kristina Mussgnug. "Hegel's critique of Kant's Paralogisms." Thesis, University of Sheffield, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420773.

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16

Boyd, Nathaniel. "Hegel's concept of the estates." Thesis, Brunel University, 2015. http://bura.brunel.ac.uk/handle/2438/11121.

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The development of political modernity in Europe entailed a process whereby formerly important political forms increasingly lost significance and were transformed in a long process that led to the separation of individuals from political power, in the distinctive shape of modern (depoliticised) civil society and the state. The thought of G.W.F Hegel (1770–1831), which has fundamentally shaped the modern understanding of these developments, came to its maturity at the most advanced stage of this process, while the French Revolution was transforming the continental world. He thought through this process from a very early stage in his development (1800–4), and thereby formed the essentials of his political theory. But on the cusp of this modernity Hegel seemed to affirm what has appeared to many as the old powers that had disappeared in the formation of the modern state – the Stände. For many he thereby turned his political thought into an apparent anachronism. This dissertation, however, will argue that Hegel’s thought remains fundamentally modern and not at all anachronistic in its affirmation of the Stände. On the contrary, it is only through an examination of the concept of the Stände in Hegel’s thought, that one can fully understand the essentially institutional focus of his politics. This dissertation will argue for the significance of the concept of the Stände through historically situating Hegel’s thought and its engagement with the modern tradition. It will do so through a methodological examination of the concept in Hegel’s early period (1800–4) where the institutional character of his politics is first shaped and formed, in the perspective of insights from his mature political philosophy (1820/21). In so doing it will show how the concept of the Stände and the institutionalism it implies form Hegel’s unique response to the development of modern civil society.
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17

Quante, Michael. "Hegels Begriff der Handlung /." Stuttgart : F. Frommann-G. Holzboog, 1993. http://catalogue.bnf.fr/ark:/12148/cb355987490.

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18

Güssbacher, Heinrich. "Hegels Psychologie der Intelligenz." Würzburg : Königshausen u. Neumann, 1988. http://catalog.hathitrust.org/api/volumes/oclc/20214750.html.

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19

Kierans, John Kenneth. "Hegel and the problem of modern freedom." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.330075.

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20

Gungor, Tolga. "Nothing : Kant's analysis and the Hegelian critique." Thesis, University of Essex, 2017. http://repository.essex.ac.uk/19450/.

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This thesis aims to throw an illuminating light on the as yet neglected concept of nothing in Kant’s system, a concept which is taken into consideration, by Kant, in accordance with the guiding thread of the categories of the understanding. My main argument is that Kant has a fourfold division of nothing and each has a transcendental function in his system. This function is basically a limiting one; setting up negative determinations without which Kant’s system would have never been constituted as it is now. It is shown in the thesis that the concept of nothing is divided basically into four: first, nothing as ens rationis that limits and thereby protects knowledge, secondly nothing as nihil privativum that defines the boundaries of phenomenal reality, thirdly nothing as ens imaginarium that makes possible the unity of experience and finally, nothing as nihil negativum that draws the lines of logical thinking. All make, in the last resort and by being the concepts of the opposite, experience possible. The thesis consists of four chapters. The first chapter is an exposition of all four divisions of nothing, the second is the display specifically of the concepts of ens rationis and nihil negativum, and the third is of the concepts of ens imaginarium and nihil privativum. The auxiliary argument of the thesis is that while Hegel makes a strong charge of externality against and thereby severely criticizes the Kantian concept of the thing-in-itself, - the concept of which I propose to be contained under the concept of ens rationis- Kant has equally convincing arguments against such a charge. This is the topic of the fourth and final chapter which has an implicit aim of creating the image of a powerful critical Hegel but on the other hand an equally enduring and war-like Kant. Kant is presented as a philosopher who has powerful responses to institute a balance between himself and his opponent. When Kant’s differing concepts of nothing are taken into account, Hegel’s attack of externality, it is maintained, appears not to have taken into account the full measure of the resources of the Kantian position. Even when it is said that the attack is against one specific concept of the thing-in-itself alone, Kant still seems to have enough resources for toleration and defence indeed.
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21

Fisher, Linda. "The aesthetic origins of Hegel's dialectic." Thesis, University of Ottawa (Canada), 1985. http://hdl.handle.net/10393/4937.

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22

Woods, G. "God and reality in Hegel's philosophy." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376015.

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23

Peters, Julia Helene. "Art and philosophy in Hegel's system." Thesis, University College London (University of London), 2009. http://discovery.ucl.ac.uk/18022/.

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My thesis addresses a puzzle concerning Hegel's notion of the value of beauty. On the one hand, the contemplation of beauty, in particular artistic beauty, has the same status for Hegel as philosophical knowledge, since through both, we come to grasp the absolute truth: the unity of spirit and nature, or of the human individual and the world it lives in. On the other hand, Hegel thinks that the aesthetic unity of spirit and nature is in some way deficient, when compared to the unity we come to grasp through philosophical knowledge. Thus Hegel claims that philosophy and art have the same content, while philosophy is higher than art. I suggest that this puzzle can be dissolved if we consider that beautiful art, for Hegel, is associated with a form of life, in which the aesthetic unity of spirit and nature becomes social and political reality: the ancient Greek polis. Since the social and political structure of the polis inevitably leads to tragic collisions, Hegel concludes that the value of beauty provides no ground for establishing an ultimate unity of the human individual and the world it lives in. In Hegel's view, it is only philosophical reflection, and the social and political institutions which emerge from such reflection, which can provide an adequate ground for ultimate reconciliation. Nevertheless, I argue, the contemplation of beauty remains a perfectly adequate way of grasping, if not establishing, this unity. Hence according to the interpretation I propose, philosophy is higher than art in a twofold sense for Hegel. On the one hand, it serves a critical function with respect to the value of beauty: it points out the limits of beauty, in particular the fact that beauty is incapable of making the unity of spirit and nature concrete and real, by turning it into social and political reality. On the other hand, philosophy redeems the promise which is left unfulfilled by beauty: to establish an ultimate unity of spirit and nature, of human individual and the world it lives in.
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24

Sauer, Linda Ana [Verfasser], Simon [Akademischer Betreuer] Hegelich, Simon [Gutachter] Hegelich, and Wilhelm [Gutachter] Hofmann. "Politisches Denken : Traditionsbruch und Neubeginn bei Hannah Arendt / Linda Ana Sauer ; Gutachter: Simon Hegelich, Wilhelm Hofmann ; Betreuer: Simon Hegelich." München : Universitätsbibliothek der TU München, 2019. http://d-nb.info/1196293023/34.

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25

Shahrezaye, Morteza [Verfasser], Simon [Akademischer Betreuer] Hegelich, Jürgen [Gutachter] Pfeffer, and Simon [Gutachter] Hegelich. "Understanding big social networks: Applied methods for computational social science / Morteza Shahrezaye ; Gutachter: Jürgen Pfeffer, Simon Hegelich ; Betreuer: Simon Hegelich." München : Universitätsbibliothek der TU München, 2019. http://d-nb.info/1204562296/34.

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26

Guzman, Dahlia. "The “Permanent Hegelian Deposit” in John Dewey’s Theory." Kent State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=kent1279387271.

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27

Wei, Chu-Yang. "Hegels Theorie des sittlichen Staates." Diss., lmu, 2010. http://nbn-resolving.de/urn:nbn:de:bvb:19-114628.

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28

Patterson, Patrick D. M. "Hegel's theological legacy, a descriptive reassessment of Hegel's philosophy of religion in the light of Karl Barth's critique." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0020/MQ45479.pdf.

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29

Papakyriakopoulos, Orestis [Verfasser], Simon [Akademischer Betreuer] Hegelich, Jürgen [Gutachter] Pfeffer, and Simon [Gutachter] Hegelich. "Political Machines: Machine learning for understanding the politics of social machines / Orestis Papakyriakopoulos ; Gutachter: Jürgen Pfeffer, Simon Hegelich ; Betreuer: Simon Hegelich." München : Universitätsbibliothek der TU München, 2020. http://d-nb.info/121302627X/34.

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30

Schaff, Kory. "Work, freedom, and community : Hegel's normative economics /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 2005. http://wwwlib.umi.com/cr/ucsd/fullcit?p3191768.

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31

Chetelat, Pierre J. "Hegel's logic: Its function, method and necessity." Thesis, University of Ottawa (Canada), 1997. http://hdl.handle.net/10393/9955.

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This thesis is essentially an attempt to grasp the nature of Hegel's logic as a whole. In my first chapter I consider what Hegel is trying to accomplish in the logic. Here we see that Hegel's logic is not only a science of thought but a metaphysics as well. In my second chapter I examine Hegel's famous dialectical method by criticizing two previous interpretations of this method and by arguing for a third interpretation. In my last chapter I develop an interpretation of logical necessity by considering Hegel's comments on this topic as well as his discussion of the concept of necessity at the end of the "Doctrine of Essence".
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32

Chételat, Pierre. "Hegel's logic, its function, method and necessity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/mq20909.pdf.

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33

Deligiorgi, Ekaterini Krissi. "Divine finitude : the absolute in Hegel's philosophy." Thesis, University of Essex, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282477.

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34

Walwyn, Peter Frederick. "Hegel's philosophy of education : a re-examination." Thesis, University College London (University of London), 1986. http://discovery.ucl.ac.uk/10020163/.

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The thesis is that G W F Hegel's 'The Phenomenology of Mind' offers a paradigmatic account of subjective experience that can be used as an explanatory principle in educational theory and practice. This paradigm is most helpful in (a) providing an intrinsically valuable account of the educational process and (b) providing important insights into issues in contemporary education. The starting point of the argument is a critique in which much contemporary educational theory is demonstrated to display a one-sided conception of personhood or subjectivity mainly due to Kantian and Wittgensteinian influences. It is then suggested that the concept of subjectivity in 'The Phenomenology of Mind' offers a more fruitful account of the Self. The philosophical and educational fruitfulness of this notion is then developed in relation to five broad areas. (a) The nature of the educational experience. (b) The Self as a desiring being. (c) The alienated Self. (d) The education of the Self through work. (e) The importance of recognition for the educated Self. This entire development depends upon a clarification of the problems of method and content inherent in 'The Phenomenology of Mind'. Within these broad areas particular issues are examined such as a feminist critique of liberal education, child-centred education, the pragmatic attitude, the love of truth, the relationship between work and education, individuality and the importance of the corporate for education, and the profundity of the educational process in the life of the human subject.
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35

Sadock, Margaret A. "A study of Hegel's conception of progress." Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU081804.

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The overall aim of this thesis is to critically evaluate the development of the idea of progress in Hegel's philosophy. A general examination of the idea of progress was required to fully explicate Hegel's own treatment of this idea. The emergence of the idea of progress in the Early Theological Writings was then discussed. The discussion of these writings served to clarify Hegel's mature conception of the idea of progress. Hegel's treatment of the idea of progress in the Phenomenology of Spirit was then investigated. This investigation led into a discussion of how Hegel viewed the relation between philosophy and history. Several interpretations of the Phenomenology were then examined in order to further elucidate this text. Some of the difficulties associated with the adoption of a Hegelian view of history were highlighted by examining Francis Fukuyama's formulation of a contemporary Hegelian interpretation of history. Hegel's most complete discussion of the idea of progress is to be found in the Lectures on the Philosophy of World History. These lectures were used both to define Hegel's mature vision of the philosophy of history and to examine the moral implications of looking upon history from a philosophical viewpoint.
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36

Barth, Wolfgang Josef. "The origin of history in Hegel's philosophy /." Connect to title online (Scholars' Bank), 2008. http://hdl.handle.net/1794/7930.

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37

Radt, Peter. "Hegels Staatsphilosophie im Spannungsverhältnis zwischen Ideal- und Realpolitik : die Rechtsphilosophie Hegels und das "Älteste Systemprogramm" /." Aachen : Shaker-Verl, 2003. http://www.gbv.de/dms/sub-hamburg/369573005.pdf.

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38

Rocker, Stephen. "Hegel's rational religion: The validity of Hegel's argument for the identity in content of absolute religion and absolute philosophy." Thesis, University of Ottawa (Canada), 1990. http://hdl.handle.net/10393/6001.

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39

Moodie, Norman Washington. "The Hegelian hypothetical method in Wolfhart Pannenberg's systematic theology." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.406114.

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40

Suchan, Vladimir 1961 Carleton University Dissertation Political Science. "The Hegelian end of history - the breakup of Czechoslovakia." Ottawa.:, 1996.

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41

Tabatabai, Nejad Seyed Javad. "Essai sur le discours politique hegelien genèse, 1793-1806 /." Lille 3 : ANRT, 1985. http://catalogue.bnf.fr/ark:/12148/cb376167526.

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42

Baker, Kenneth Scott. "Hegelian aesthetics and the "dramatist" plays of Karl Gutzkow /." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/9949.

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43

Arnesen, Fredrik. "Frihet og fornuft i Hegels rettsfilosofi." Thesis, Norges teknisk-naturvitenskapelige universitet, Filosofisk institutt, 2009. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-6658.

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44

Liepins, Alexander. "Language and Time in Hegel's Ontology of Subjectivity." Thesis, Université d'Ottawa / University of Ottawa, 2017. http://hdl.handle.net/10393/36055.

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This thesis argues that Hegel’s views on subjectivity are deeply rooted in, and defined by, both language and time. Specifically, we claim that Hegel’s account of subjectivity is decisively characterized by fundamentally ontological conceptualizations of both language and time. What we conclude is that Hegel’s philosophy and its conceptualization of subjectivity is a robust attempt to reconcile the changing, finite, temporal modes of being with the classical philosophical expectation that philosophy arrive at truth, which is non-finite and ahistorical. By defining time as becoming and language as the medium for the rational expression and comprehension of being that is meaningful for us, we claim that Hegel’s approach to the being of subjectivity is developed through a thematic relation of language and time. Overall this thesis aims to make an original contribution to Hegel studies and his views on subjectivity, time, and language by arguing that comprehending subjectivity means grasping how it becomes. This thesis begins, then, with the idea that both being and time are becoming, and that this is at once a finite and non-finite notion. From there, we emphasize that what Nature becomes is us, human subjectivity, and that we apprehend this being that is meaningful for us as time and through language. In history, subjectivity becomes as the written embodiment of a particular people, and, in philosophy, subjectivity becomes linguistically according to an ahistorical, non-finite notion of becoming as the subject’s own self-determination; neither excludes the other because there is only the continual becoming of our making sense of the rational whole.
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45

Patten, Alan. "Hegel's idea of freedom : an interpretation and defense." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308995.

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46

Johnson, P. O. "A re-examination of Hegel's Science of Logic." Thesis, University of Kent, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376119.

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47

Frye, Jason. "Phenomenology as bildungsprozess : the structure of Hegel's dialectic /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9914070.

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48

Farr, Patrick Matthew. "Tragic Irony: Socrates in Hegel's History of Philosophy." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/301689.

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The following thesis outlines Hegel’s interpretation of Socrates in order to prove that as a negative dialectician, Socrates constitutes both a world historic personality who met a fate (Schicksal) which was tragic and practiced a philosophy which was tragically ironic. In this undertaking, Hegel’s Theory of Tragedy takes central importance which defines tragedy as two equally justified opposing forces which clash and destroy one another. This Theory of Tragedy is extended to show that through Socrates’ absolutely free will he brought himself to a tragic clash with the Athenian Ethical Life (Sittlichkeit), the Sophists’ arbitrary will, and the phenomenological will of uneducated Athenians. This clash is described in terms of a Hegelian Tragedy within which both Socrates and Athens were right and just in their actions against one another, but in the end were destroyed through those actions. His Method and Dialectic is then argued represent a negative dialectic which through the negation of negativity becomes positive as a midwifery of the consciousness. Next, because his Method and Dialectic begin in negativity and end in positivity, Socratic Elenchus is argued to not be representative of what has been termed “the Socratic Irony,” but instead only the negative moment of the Socratic Method. Finally, the Socratic Irony which Hegel argues is representative of both Socratic Philosophy and world history is defined as a Tragic Irony which sublates the finite consciousness of the phenomenological will, and the Ethical Life (Sittlichkeit), and the infinite arbitrary will of the Sophists in order to become a trans-subjective absolutely free will which becomes infinite itself like the Sophists’ will through reflection on the Ethical Life (Sittlichkeit).
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49

Radt, Peter [Verfasser]. "Hegels Staatsphilosophie im Spannungsverhältnis zwischen Ideal- und Realpolitik : Die Rechtsphilosophie Hegels und das "Älteste Systemprogramm" / Peter Radt." Aachen : Shaker, 2003. http://d-nb.info/1181601851/34.

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50

Goure, Devin Russell. "Contesting Recognition: A Critique of Hegelian Theories of Recognitive Freedom." Oberlin College Honors Theses / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1274107371.

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