Bibliographies thématiques / Hegelism

Littérature scientifique sur le sujet « Hegelism »

Auteur : Grafiati

Publié le 10 mars 2023

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Articles de revues sur le sujet "Hegelism"

Agler, David W., et Marco Stango. « W.T. Harris, Peirce, and the Charge of Nominalism ». Hegel Bulletin 36, n^o 2 (4 septembre 2015) : 135–58. http://dx.doi.org/10.1017/hgl.2015.15.

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While a number of classical pragmatists crafted their philosophies in conjunction with a careful study of Hegel's works, others saw their philosophies emerge in antagonism with proponents of Hegel. In this paper, we offer an instance of the latter case. Namely, we show that the impetus for Charles S. Peirce's early articulation and avowal of realism (the claim that some generals are real) was William Torrey Harris's claim that the formal laws of logic lacked universal validity. According to Harris, the leading representative of Hegelism in the United States, the universal validity of the laws of logic rested on a nominalistic metaphysics that a Hegelian-realism showed to be false. In response to this charge, we articulate how Peirce's attempt to prove the universal validity of the laws of logic resulted in avowing a realism that differed from both nominalism and Harris's Hegelian-realism.

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Shevtsov, Alexander V. « On the philosophy of Georg Lukach in the article on Heinrich Heine ». Siberian Journal of Philosophy 17, n^o 4 (2019) : 196–207. http://dx.doi.org/10.25205/2541-7517-2019-17-4-196-207.

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In article the analysis of creativity of Heinrich Heine which was presented in introductory article by the famous Hungarian philosopher George (Dyoerd) Lukács (1885–1971) to collected works in 1938 of Heinrich Heine (1797–1837) is considered. Having taken philosophical and poetic creativity of Heine, in the offered research not only the concept of Lukács, but also the thinker of the past, the critic who had, undoubtedly, an impact on Heine’s creativity – the philosopher, the translator Friedrich Schleiermacher is studied. The assessment and brief description of Hegel’s influences on Heine’s world view, which took place in 1821-1823 in Berlin, as well as Marx in 1843-1844 in Paris, is given. Questions are touched upon and raised about future studies such as the Neo-Kantianism motifs of Lukács. Lukács’s post-hegelism and young-hegelism, raising the question of the subject matter of philosophy at Heine, and the role of Schleiermacher’s review of Heine’s creativity.

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Genzelis, Bronius, et Romanas Plečkaitis. « Hėgelio idėjos XIX a. Lietuvoje ». Problemos 5 (29 septembre 2014) : 121–28. http://dx.doi.org/10.15388/problemos.1970.5.5785.

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Straipsnyje nagrinėjama vokiečių klasikinės filosofijos (ypač G. Hegelio) idėjų recepcija XIX a. Lietuvoje. Teigiama, kad G. Hegelis šio amžiaus pradžioje Lietuvoje buvo gerai žinomas ir komentuojamas, nors neturėjo nei tiesioginių sekėjų, nei priešininkų. 1863 m. sukilimo Lietuvoje ideologai Z. Sierakauskas ir K. Kalinauskas perėmė tas G. Hegelio idėjas, kuriomis galima būtų pagrįsti sukilimo neišvengiamumą. Z. Sierakauskas manė, kad rytų tautoms būdingas misticizmas ir jos nesugeba filosofiškai apmąstyti savo problemų, todėl Rytų despotizmo dvasia priešinga laisvei. Filosofijai turi būti keliami praktiški uždaviniai, ji turi padėti sukurti naujus visuomeninius santykius. Daroma išvada, kad XIX a. pabaigoje susidomėjimas G. Hegeliu sumenko, jo filosofinė sistema Lietuvoje didesnės įtakos nepadarė, tačiau vystymosi idėja tvirtai įėjo į mūsų kultūrą ir buvo laikoma savaime suprantamu dalyku (J. Šliūpas, J. Adomaitis, V. Dembskis, S. Matulaitis).

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Feige, Daniel Martin. « Form and History : Hegel’s Philosophy of Art Today ». Aesthetic Investigations 1, n^o 1 (16 juillet 2015) : 87–101. http://dx.doi.org/10.58519/aesthinv.v1i1.12008.

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In this article, I discuss the philosophical position that marks the end of the Age of Aesthetics: Hegel's philosophy of art. I demonstrate how it has passed the test of time, and will further defend its systematic outlines. I reconstruct Hegel's philosophy of art in a way that relies less on Hegel’s own conceptual terminology, but, rather, attempts to shed light on the insights it can afford with regard to some more recent discussions: on the one hand, discussions about how to read Hegel of contemporary debates in postanalytical and continental philosophy, and on the other hand, in light of the post-Hegelian philosophy of art. I reconstruct Hegel’s philosophy of art in the light of two key concepts: form and unity. Overall, my article has two parts. The first one deals with Hegel’s concept of form, the second deals with his concept of unity. In the background of my argument stands Hegel’s thought that art is a particular form of the development of the concept. Hegel’s theory allows for an immanent reconstruction of art and thus a thinking of the autonomy of art. We should describe art as a particular form of experience for which a specific unityis characteristic – a kind of unity that entails that the form of experience cannot be understood in a formalist way, but must rather be understood as something that develops in and through history.

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Adelšinas, Grigorijus. « Aristotelio Protas ir G. Hėgelio grynosios būties principo genezė ». Problemos 42 (30 septembre 2014) : 108–15. http://dx.doi.org/10.15388/problemos.1990.42.7110.

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Straipsnyje G. Hegelio grynosios būties principo genezė aptariama siejant ją su Aristotelio skelbtuoju proto principu. Autoriaus teigimu, kai kurie Aristotelio dialektinių konstrukcijų elementai betarpiškai įsiliejo į G. Hegelio dialektiką. Daugumą Aristotelio teiginių G. Hegelis laikė giliausia spekuliatyviosios sąvokos išraiška. Platono ir Aristotelio sielos, proto ir visybės principams G. Hegelis priešpriešino dvasios, proto ir visuotinybės principus. Grynoji būtis, kaip neapibrėžiamas betarpiškumas, siejasi su G. Hegelio dialektiniu požiūriu į gyvenimą, betarpiškumo ir tarpiškumo dialektika – su pažinimo procesu, o būties neapibrėžtumo ir apibrėžtumo antitezė – su loginio prado dialektika. Tuo remiantis Aristotelio ir G. Hegelio nuostatos sugretinamos trimis aspektais: dialektiniu, gnoseologiniu ir loginiu. Aristotelio ir G. Hegelio pažiūros artimos toje save mąstančio proto arba dvasios grynosios būties sferoje, kur būtis virsta Dievu, o Dievas – būtimi. Dieviškasis pirmosios filosofijos ir „Logikos mokslo“ prado pobūdis pasireiškia ir tuo, kad jie patys save pagrindžia ir įrodo savo būtinumą, yra skirti savižinai ir atrodo esantys atitolę nuo žmogiškųjų interesų.

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Vercellone, Federico. « MENAS ATĖJUS JO PABAIGAI. PASTABOS APIE MENO MIRTĮ ŠIANDIEN ». Religija ir kultūra 8 (1 janvier 2011) : 52–630. http://dx.doi.org/10.15388/relig.2011.0.2754.

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Besitęsiantis ginčas apie meno „pabaigą“ arba „mirtį“ trunka jau apie du šimtmečius. Žinoma, čia turime reikalą su simboline mirtimi, mirčių (ar nužudymų) rūšimi, labai dažna XIX amžiuje. Šalia „meno mirties“ galime paminėti „žmogaus mirtį“ (Maxas Stirneris, Fiodoras Dostojevskis) ir „Dievo mirtį“ (Friedrichas Nietzsche). Šios simbolinės mirtys pasižymi tuo, kad sukelia velionio prisikėlimą. Pavyzdžiui, po Georgo Wilhelmo Friedricho Hegelio paskelbtos „meno pabaigos“ diagnozės prasidėjo du meninės kūrybos gausa trykštantys amžiai. O apie mūsų laikus netgi galima kalbėti kaip apie epochą, kurioje vyrauja (at)vaizdas.Straipsnio autorius teigimu, skelbdamas „meno mirtį“ Hegelis galėjęs matyti tik problemos dalį. Autorius pritaria Hegeliui, kai šis pagrįstai kalba apie „meno pabaigą“ turėdamas omenyje „estetinį“ meną, jo galimybę veikti dabarties kultūrą. Vis dėlto, anot straipsnio autoriaus, turime pripažinti, kad šiandieną nauja technika atveria naują šansą meno esačiai mūsų gyvenime. Atsižvelgdami į šį meninės technikos atsiradimą, galime kalbėti apie „viešojo meno“, meno, įtraukto į mūsų kasdienį egzistavimą, sugrįžimą.Pagrindiniai žodžiai: Hegelis, meno pabaiga, pasaulio estetizavimas, technika.ART AFTER ITS END: NOTES ON THE “DEATH OF ART” TODAYFederico Vercellone SummaryThe on-going debate on the “end” or the “death” of art has continued for almost two centuries. The death we are dealing with in this case is, certainly, a symbolical one, a kind of death (or of murder) that is very frequent in the 19th century. Besides the “death of art”, the ones to mention are also the “death of man” (Max Stirner, Fiodor Dostojevskij) and the “death of God” (Friedrich Nietzsche). These symbolical deaths are very particular as they produce the resurrection of the deceased. For example, after the Hegelian diagnosis of the “end of art”, two very plentiful centuries of artistic production have begun. One can even speak about our time as an epoch dominated by image. Our thesis is that Georg Wilhelm Friedrich Hegel could have seen only a part of the problem. We agree with him as he had spoken reasonably about the “end of art” in relation to the “aesthetic” art, in relation to its possibility to dominate the culture of the present. Nevertheless, we have to recognize that today the new technologies open a new chance for the presence of art in our life. Considering this emergence, we can speak of a return of the “public art”, of the art that is inserted in our daily existence.Keywords: Hegel, the death of art, aesthetization of world, technology, public art.

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Fraser, Ian. « Hegel, Marxism and Mysticism ». Hegel Bulletin 21, n^o 1-2 (2000) : 18–30. http://dx.doi.org/10.1017/s0263523200007382.

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Marx's comments on Hegel's philosophy have left an ambiguous legacy for Marxism. One pervasive theme, though, is the interpretation of Hegel's idealist philosophy as being shrouded in mysticism. Marx's main contribution, according to this view, was to demystify Hegel's thought through a more materialist dialectical approach. At the same time, however, there have been those who have sought to rupture this Hegel-Marx connection and purge Hegelianism from Marxism altogether. Appropriate and expunge have therefore been the two main responses to Hegel's influence on Marxism. I will argue against these traditions, however, to assert a more direct relationship between Hegel's and Marx's dialectic. To do so, I want to identify some of the main Marxist thinkers that can be linked with the two main schools above. I will term these the Hegelian-Marxist Materialist Appropriators and the Idealist Expungers. In contrast I put forward the Hegelian-Marxist Materialist school which states that ultimately the dialectic of Hegel is the dialectic of Marx. Before this, I begin by considering some examples of Marx's critique of Hegel. The leitmotif of this critique is a depiction of Hegel's dialectic as mystical or idealistic in contrast to Marx's more materialist dialectic. As we shall see, such a criticism was begun by Marx, perpetuated by Engels as ‘orthodox’ Marxism and ultimately accepted even by those who sought to place themselves within an Hegelian-Marxist tradition.

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Pagano, Maurizio. « Hegelio Dvasios fenomenologijos genezė ir reikšmė ». Religija ir kultūra 13, n^o 13 (28 septembre 2016) : 20. http://dx.doi.org/10.15388/relig.2013.13.10095.

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Straipsnyje gilinamasi į Georgo Wilhelmo Friedricho Hegelio mąstymo raidą pradedant ankstyvaisiais jo tekstais. Teigiama, kad Hegelio apmąstymai apie moderniosios visuomenės ir kultūros susiskaidymus ir įtampas paskatino jį kelti klausimą apie galimą jungimąsi ir ieškoti principo, galinčio šį jungimąsi pagrįsti. Taip gimsta Absoliuto teorija, taip pat šiuo pagrindu vėliau plėtojamas ir Dvasios fenomenologijos projektas. Šiame kūrinyje Hegelis kalba apie kelią, kurį, pereidama visus patirties laipsnius, privalo nueiti absoliutaus žinojimo siekianti sąmonė. Paskutinėje straipsnio dalyje susitelkiama prie dvasios sąvokos vėlyvajame Hegelio mąstyme ir jos reikšmės šiuolaikinei filosofijai.

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Poviliūnas, Arūnas. « Apie G. Hėgelio kultūros (Bildung) sampratą ». Problemos 38 (29 septembre 2014) : 32–37. http://dx.doi.org/10.15388/problemos.1988.38.7174.

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Straipsnyje rekonstruojama G. Hegelio kultūros (Bildung) samprata. Aptariami šios sąvokos prasmių niuansai ir vertimo keblumai. Glaustai apžvelgiama kultūros sąvokos raida filosofijos istorijoje. Teigiama, kad kultūrą, kaip asmens atskirybės įveikimo būdą ir kaip absoliučios dvasios saviraidos aspektą, G. Hegelis tapatino su mąstymu. Konkretus juslinis individas tik mąstydamas tampa kultūringa, veikiančia tik gryna mintimi būtybe. Todėl G. Hegelis vietoj pažinimo istorijos nagrinėja žmonijos, kaip absoliučios dvasios savižinos įrankio, lavinimosi, tobulėjimo, išsimokslinimo, apskritai kultūros istoriją. Kultūros sąvoka apibūdina daiktiškos tikrovės, kaip sąmonės, arba susvetimėjusios absoliučios dvasios, formavimąsi, ir daiktiškos tikrovės susvetimėjimą, t. y. savimonės tapsmą. Aukščiausioje kultūros raidos formoje – moksle – savimonės pakopą pasiekusi absoliuti dvasia iki galo save realizuoja. Dvasios savimonės raidos istorija yra užfiksuota G. Hegelio filosofinės sistemos logikoje, todėl istoriškos kultūros formos kartu yra ir absoliučios dvasios loginės evoliucijos pakopos.

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Sanguinetti, Federico. « Is Hegel’s Theory of Sensation Committed to Metaphysics ? » History of Philosophy and Logical Analysis 18, n^o 1 (5 avril 2015) : 179–98. http://dx.doi.org/10.30965/26664275-01801012.

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The main aim of this paper is to analyse Hegel’s theory of cognitive reference to the world and, in particular, Hegel’s theory of sensation (Empfindung), in order to verify whether it implies metaphysical commitments (and, if so, to what extent). I will pursue my goal by investigating the problem of sensation in Hegel’s philosophy starting from McDowell’s conception of the relation between mind and world and from his theory of perception. In my view, this strategy offers a threefold advantage that will enable us to do the following: i) persuasively interpret the Hegelian theory of sensation; ii) better understand the authenticity and the limits of McDowell’s ‘Hegelianism’; iii) place the Hegelian theory of sensation within the complex contemporary debate on the status of sensible experience.

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Thèses sur le sujet "Hegelism"

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

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Livres sur le sujet "Hegelism"

The art of Hegel's aesthetics : Hegelian philosophy and the perspectives of art history. Paderborn : Wilhelm Fink, 2018.

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Hegelian metaphysics. New York : Oxford University Press, 2009.

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Hegel's ladder. Indianapolis : Hackett Pub., 1997.

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Harris, H. S. Hegel's ladder. Indianapolis : Hackett, 1997.

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Michael, Oliver. Hegel's revenge. Port Washington, N.Y : Ashley Books, 1987.

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Redding, Paul. Hegel's hermeneutics. Ithaca : Cornell University Press, 1996.

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Harris, H. S. Hegel's ladder. Indianapolis : Hackett Pub, 1997.

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Harris, H. S. Hegel's ladder. Indianapolis, IN : Hackett, 1997.

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Hegelian/Whiteheadian perspectives. Lanham, MD : University Press of America, 1989.

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Henry, Paolucci, et Walter Bagehot Council, dir. Hegelian literary perspectives. Smyrna, DE : Published for the Bagehot Council by Griffon House Publications, 2002.

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Chapitres de livres sur le sujet "Hegelism"

Mascat, Jamila M. H. « Hegel and the Ad-venture of the Totality ». Dans De/Constituting Wholes, 131–49. Vienna : Turia + Kant, 2017. http://dx.doi.org/10.37050/ci-11_07.

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Althusser’s criticism of Hegel’s conception of totality can be traced throughout all his works, starting from his early dissertation, written in 1947 and entitled Du contenu dans la pensée de G.W.F. Hegel. The Hegelian totality, understood here mainly as a historical achievement, is analyzed and questioned with the purpose of disclosing the peculiar relationship established between its form and content.

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Magee, Glenn Alexander. « Hegelian Panentheism ». Dans Models of God and Alternative Ultimate Realities, 421–30. Dordrecht : Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5219-1_35.

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Grier, Philip T. « Ivan A. Ilyin : Russia’s “Non-Hegelian” Hegelian ». Dans The Palgrave Handbook of Russian Thought, 317–37. Cham : Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-62982-3_15.

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de Vries, Willem. « Hegel’s Pragmatism ». Dans The Palgrave Hegel Handbook, 541–57. Cham : Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-26597-7_27.

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Varnier, Giuseppe. « Hegel’s Epistemology ». Dans The Palgrave Hegel Handbook, 65–81. Cham : Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-26597-7_4.

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Meyerson, Émile. « Hegel’s Attempt ». Dans Explanation in the Sciences, 263–310. Dordrecht : Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3414-9_11.

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Steinvorth, Ulrich. « Hegel’s Sittlichkeit ». Dans A Secular Absolute, 73–126. Cham : Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-35036-9_3.

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McCarney, Joseph. « Hegel’s Legacy ». Dans The Hegel-Marx Connection, 56–78. London : Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230595934_3.

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Fairfax, Daniel. « Godard the Hegelian ». Dans A Companion to Jean-Luc Godard, 403–19. Oxford, UK : John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118586815.ch25.

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Bungay, Stephen. « The Hegelian Project ». Dans Hegel Reconsidered, 19–42. Dordrecht : Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-015-8378-7_2.

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Actes de conférences sur le sujet "Hegelism"

Sun, Ziqi. « From Hegel’s “Theology” to Marx’s “Practical Philosophy” ». Dans 2020 3rd International Conference on Humanities Education and Social Sciences (ICHESS 2020). Paris, France : Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201214.670.

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Polmeer, Gareth. « Sublating Time : Hegel’s speculative philosophy and digital aesthetics ». Dans Electronic Visualisation and the Arts. BCS Learning & Development, 2016. http://dx.doi.org/10.14236/ewic/eva2016.49.

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Melaney, William D. « HEGEL’S SEMIOTIC FUTURE : BEYOND THE END OF ART ». Dans New Semiotics. Between Tradition and Innovation. IASS Publications, 2015. http://dx.doi.org/10.24308/iass-2014-020.

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Ribeiro Peixoto, Danilo, Nathália Lipovetsky e Silva et Ricardo Henrique Carvalho Salgado. « Gadamer's dialectics and its basis on Hegel's theory ». Dans XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg135_07.

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Antonio Calixto Mello, Rodrigo. « Communitarianism and the rescue of Hegel's conception of freedom ». Dans XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws104_03.

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Mei, Yanling, et Pengcheng Li. « Theory of marx and engels change of hegel’s way of thinking ». Dans 2016 National Convention on Sports Science of China, sous la direction de Z. Henan et J. Y. Beijing. Les Ulis, France : EDP Sciences, 2017. http://dx.doi.org/10.1051/ncssc/201701046.

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SHILLCOCK, RICHARD, MATTHEW ROBERTS, HAMUTAL KREINER et MATEO OBREGON. « SOME ISSUES IN COMPUTATIONAL MODELLING ; OCCAM'S RAZOR AND HEGEL'S HAIR GEL ». Dans Proceedings of the 12th Neural Computation and Psychology Workshop. WORLD SCIENTIFIC, 2011. http://dx.doi.org/10.1142/9789814340359_0022.

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Khan, Mohammad Aatir. « Contextualising Hegel’s Doctrine of Notion to Analyse the Collective Identity of Pakistan ». Dans Annual International Conference on Philosophy : Yesterday, Today & Tomorrow (PYTT 2016). Global Science & Technology Forum (GSTF), 2016. http://dx.doi.org/10.5176/2382-5677_pytt16.18.

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Оздамирова, Лаура Мусатовна. « THE HISTORY OF THE INTERACTION OF SOCIETY AND THE STATE ». Dans Социально-экономические и гуманитарные науки : сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Июнь 2020). Crossref, 2020. http://dx.doi.org/10.37539/seh291.2020.74.23.007.

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В данной статье рассматривается взаимодействие таких важных категорий как государство и общество. Подчеркивается важность взаимовлияния социальных и политических воззрений, концепций, обусловленность политический явлений общественными. Также указывается, что впервые концепция различения и соотношения общества и государства была разработана в политическом учении Гегеля. This article discusses the interaction of such important categories as the state and society. The importance of the mutual influence of social and political views, concepts, and the conditioning of political phenomena by social ones is emphasized. It is also indicated that for the first time the concept of distinguishing and correlation of society and the state was developed in Hegel's political doctrine.

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Xu, Yingxue. « Hegelrs Ideas on Education in the Philosophy of Right -- from the perspective of historical materialism ». Dans 2018 International Conference on Management and Education, Humanities and Social Sciences (MEHSS 2018). Paris, France : Atlantis Press, 2018. http://dx.doi.org/10.2991/mehss-18.2018.79.

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Rapports d'organisations sur le sujet "Hegelism"

Thompson, Gwen. The Reemergence of Kantian Ethics : Have We Adequately Responded to Hegel's Objections ? Portland State University Library, janvier 2000. http://dx.doi.org/10.15760/etd.2410.

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