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1
Agler, David W., et Marco Stango. « W.T. Harris, Peirce, and the Charge of Nominalism ». Hegel Bulletin 36, no 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, no 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, no 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, no 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, no 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, no 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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Raters, Marie-Luise. « Artists, Dabblers, Dilettantes The Modernity of Hegel's concept of 'work of art' ». Aesthetic Investigations 1, no 2 (20 décembre 2016) : 261–76. http://dx.doi.org/10.58519/aesthinv.v1i2.11993.
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The essay argues for the modernity of Hegel's concept of the ‘profane work of art’. (1) The first part rejects three standard objections to the modernity of Hegel's concept of ‘work of art’. (2) The second part deals with the function of the physical form of the artwork. (3) The third part emphasizes (in discussion with prominent ‘Hegelian aesthetics’) that the profane art after the ‘end of art’ is absolutely free in its contents. (3) For Hegel the artists of all eras have to have the technical skills to embody an interesting content adequately in the different physical materials of the arts. This distinguishes the artist (in contemporary art as well as in the art of past epochs) from dabblers and dilettantes. So the fourth part briefly sketches out what an 'adequate embodiment’ could be. (5) Without discussing details the essay at the end draws the following conclusion: Hegel’s aesthetics is not out of time because of his concept of the profane work of art. The profane work of art is created as an adequate physical embodiment of an interesting content. An adequate physical embodiment is (i) clear, but also (ii) complex and puzzling, and it is (iii) technically perfect. And the leading thesis is that all great works of art (and especially the great works of art of our time) are well described by this concept.
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Faritov, Vyacheslav. « Semiotics of spirit : philosophical and psychological discourse ». Semiotic studies 2, no 3 (9 novembre 2022) : 18–25. http://dx.doi.org/10.18287/2782-2966-2022-2-3-18-25.
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The article provides a comparative study of the Hegelian philosophical system of the spirit and the Jungian collective unconscious psychology. The basic conceptual courses of the Hegelian dialectic are compared with the fundamental concepts of Jungian school, such as the collective unconscious, personality, individuation, selfhood, projection. Despite Jung's pronounced negative attitude towards the Hegelian system, the psychologist's school has numerous parallels with Hegel's philosophy of spirit. The article reveals contradiction between Jung's commitment to the Kantian metaphysics and the abundance of the Hegelian motives in his psychological theory.
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Franco, Paul. « Hegel and Liberalism ». Review of Politics 59, no 4 (1997) : 831–60. http://dx.doi.org/10.1017/s0034670500028345.
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In this article, the venerable but still not entirely resolved issue of Hegel's relationship to liberalism is discussed. In contradistinction to recent communitarian accounts, the Kantian and Enlightenment idea of rational freedom in Hegel's political philosophy is shown to be the basis for Hegel's critique of traditional liberalism. While the Hegelian state incorporates most of the rights and freedoms ordinarily associated with liberalism, Hegel's rationale for these rights and freedoms is never the traditional liberal one. In conclusion, the relevance of Hegel's ideal of the rational state to our understanding of contemporary liberalism and its discontents is assessed.
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Sweet, William. « Was Bosanquet a Hegelian ? » Hegel Bulletin 16, no 01 (1995) : 39–60. http://dx.doi.org/10.1017/s0263523200003037.
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It is generally held that 19th and early 20th century British Idealism was fundamentally Hegelian in character and the term ‘the British Hegelians’ has long been in common usage. Yet, particularly in recent years, it has been argued that some of the most influential British idealists were not Hegelians at all. T H Green may still be an idealist, and F H Bradley an ‘absolute idealist’ but, despite traces of Hegelian vocabulary or principles in their work, several scholars now hold that neither ought to be considered a disciple of Hegel. One might well wonder whether this is also true of Bernard Bosanquet, who has generally been regarded as the most Hegelian of the major idealists.It is unlikely that Bosanquet would be offended in being called a Hegelian. In his metaphysics, his political philosophy and, particularly, his logic, Bosanquet draws on Hegel's insights and arguments. He saw his work as indebted to Hegel (specifically, to a tradition that traced its roots through Hegel, back to Kant, Rousseau and, ultimately, Plato) and, at the beginning of his philosophical career, Bosanquet criticised F H Bradley's logic for not having respected the principles laid out by Hegel beforehand. It is no surprise, then, that Bosanquet described Hegel as one of the two “great masters who 'sketched the plan’” (the other being Kant).Still, it is hard to say what, precisely, is it that makes an author a ‘Hegelian’. Is it the use of Hegel's categories and terminology? Is it that the author is explicitly indebted to Hegel? Is it that the author's work shows an allegiance to Hegel's conclusions and that he sees himself as, at most, completing and extending what Hegel did? One might also ask, whattypeof Hegelian we have in mind – there are ‘left Hegelians’, ‘right Hegelians’ and so on. Of course, in attempting to trace such an intellectual debt, one must, as far as possible, try to distinguish what is distinctively Hegelian from what is to be found in earlier authors, but taken up by Hegel.
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Presner, Todd Samuel. « Jews on Ships ; or, How Heine's Reisebilder Deconstruct Hegel's Philosophy of World History ». PMLA/Publications of the Modern Language Association of America 118, no 3 (mai 2003) : 521–38. http://dx.doi.org/10.1632/003081203x47804.
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Although it is known that Heine attended Hegel's lectures on the philosophy of world history and became involved with the Hegelian-inflected “science of Judaism” just before beginning the Reisebilder, little attention has been given to Heine's early engagement with Hegelian ideas in his travel writings. This essay argues that Heine transforms the travel narrative into a critique of history by taking the grand historical narrative, with its investment in the “Greek” trope of seafaring, and deconstructing its systematic claims of national belonging and teleological development. Through an analysis of the North Sea poems, I show how Heine reworks both the genre of travel literature as self-discovery and Hegel's geographically determined movement of “World Spirit.” The result is a nonsystematic Jewish conception of historicity, which, in its embrace of particularity, subverts the absolutism of Hegel's philosophy of history by exposing the metaphors on which the philosophy's progressive development relies.
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Vabalaitė, Rūta Marija. « G. Hegelio etikos ypatybės ir ugdymo klausimas ». Problemos 56 (29 septembre 2014) : 99–109. http://dx.doi.org/10.15388/problemos.1999.56.6865.
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Straipsnyje nagrinėjami G. Hegelio etikos keturi svarbiausi aspektai, naudingi dorovinio auklėjimo programai, analizuojama individualių ir visuotinių interesų suderinamumo interpretacija, parodomos jos negatyvios ir pozityvios pusės. Pirmasis aspektas yra aktyvaus veiklumo, artimo realiam gyvenimui, sąmoningos poelgių motyvacijos veiksnys. G. Hegelis pabrėžia veiklumą, o ne vien abstraktų privalėjimą ar užsidarymą vien individualiame pasaulyje. Antrasis aspektas yra nesuderinamų dorovės principų nagrinėjimas. Trečioji aktuali G. Hegelio etikos ypatybė yra dorovinio ugdymo priemonių aspektas. Jis aptaria nepagrįstą ir nevaisingą moralizavimą, dorovės kritiką deramos (išgalvotos, realiai neegzistuojančios) dorovės požiūriu. Ketvirtasis aspektas – auklėjimo autoritarinė nuostata: žmogus yra išugdomas tik griežtai disciplinuojant jo polinkius ir poreikius. Tai gali būti paaiškinta G. Hegelio sistemos totalitariškumu. Atsižvelgiant į šiuolaikinę subjekto sampratą, G. Hegelio visuotinybės principo sureikšminimas vertintinas ne kaip silpnybė, o kaip bešališkas konstatavimas – tai neturėtų sumenkinti jo etikos aspektų vertingumo šiuolaikiniam piliečiui ugdyti.
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Rockwell, Russell. « Marcuse's Hegelian Marxism, Marx's Grundrisse, Hegel's Dialectic ». Radical Philosophy Review 16, no 1 (2013) : 289–306. http://dx.doi.org/10.5840/radphilrev201316124.
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Steinberger, Peter J. « Hegel’s Philosophy of Freedom. By Paul Franco. New Haven, CT : Yale University Press, 1999. 391p. $35.00. » American Political Science Review 95, no 1 (mars 2001) : 205–6. http://dx.doi.org/10.1017/s0003055401272013.
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In a sense, these two books, bearing almost identical titles, could not be more different. Patten's work is a narrowly focused study of those passages in Hegel (primarily in the Philosophy of Right) that deal explicitly and pointedly with the idea of freedom. He proposes a "civic humanist" interpreta- tion of Hegelian freedom. Such an interpretation is designed to make sense of what Patten calls the "Sittlichkeit thesis," according to which ethical norms are composed of, or otherwise reducible to, duties and virtues embodied in the central institutions of modern social life. Franco's work is much broader in scope. It offers a commentary on the entirety of the Philosophy of Right and argues, plausibly enough, that Hegel's political philosophy is fundamentally a philosophy of freedom. It briefly situates that philosophy in the context of Hegel's immediate predecessors (Rousseau, Kant, Fichte) and reviews Hegel's own intellectual develop- ment, but its main goal is to show how Hegelian arguments about abstract right, morality, and ethical life constitute an account of what it means to be free.
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Silva, Matheus Pelegrino da. « A Critical Analysis of the Philosophical-Political Element of the Master-Slave Dialectic ». Trans/Form/Ação 38, no 3 (décembre 2015) : 9–24. http://dx.doi.org/10.1590/s0101-31732015000300002.
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ABSTRACT:The section “Lordship and Bondage” in Hegel’s Phenomenology of Spirit offers us, through the criticism of slavery, some indications regarding Hegel’s conception of human nature. In this paper some consequences of this conception for Hegel’s political philosophy are identified and presented. The analysis shows problems may emerge when we analyze some fundamental Hegelian concepts – “recognition” and shows that some “men” – if we take into consideration the way these concepts were defined in the master-slave dialectic. In light of these problems it is pointed out that Hegel’s political philosophy, and also his position regarding slavery, become less cogent and more susceptible to criticism. The last part of the text analyzes some consequences of problems related to the possibility of defining the concepts “recognition” and “men” in terms of Hegel’s model of state.
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Peters, Julia. « Beauty, Aesthetic Experience and Immanent Critique ». Hegel Bulletin 30, no 1-2 (2009) : 67–81. http://dx.doi.org/10.1017/s0263523200000926.
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In his essay What is living and what is dead of the philosophy of Hegel?, Benedetto Croce praises Hegel for bestowing the highest value on beauty, in particular artistic beauty. He emphasises Hegel's ‘tendency to make art a primary element in human life, a mode of knowledge and of spiritual elevation’, and the ‘constant contact of Hegelian speculation with taste and with works of art, and the dignity which it assigned to the artistic activity’ (Croce 1985: 121). This tendency, Croce writes, is what makes Hegelian speculation congenial to the great aesthetic theories of the Romantic period. In this paper, I shall put forward some considerations which render support to Croce's observation that there is a strand of unreserved and absolute appreciation of beauty, in particular artistic beauty, in Hegelian philosophy. My focus will be in particular on the question of why Hegel thinks that the experience of beauty — which I will be referring to, in short, as aesthetic experience — is of special, even absolute value for human beings. This will involve, in the first part of the paper, an analysis of what Hegel takes to be the content of such experience; hence an analysis of Hegel's notion of beauty.Such emphasis on the absolute value of beauty invites of course the question of how beauty relates, in Hegel's system, to what Hegel regards as the highest value of all: reconciliation. Hegel believes that both philosophical speculation — which culminates in knowledge of the absolute truth — and the achievement of the highest practical good, the participation in civic life, are ways of reconciling the human individual with the world they live in. Does the same apply to beauty, or aesthetic experience? I will briefly touch on the relation between aesthetic experience and reconciliation in the second part of the paper. In this context, we will also consider an objection to the view that Hegel's appreciation of aesthetic experience is unrestricted or absolute, which arises from consideration of Hegel's famous claim that philosophy is higher than art.
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Arabatzis, Georges. « Hegel on Byzantium and the Question of Hegelian Neoplatonism ». Peitho. Examina Antiqua, no 1(5) (24 janvier 2015) : 337–50. http://dx.doi.org/10.14746/pea.2014.1.17.
Texte intégralRésumé :
The article examines how Hegel’s negative view of Byzantium is different from the Enlightenment’s critique and especially from Voltaire’s criticism of medieval history. In order to account for the Hegelian specificity of interpretation an effort is made to translate the chapter on Byzantium from the Philosophy of History in terms of the analysis of the Phenomenology of the Spirit and, more precisely, on the basis of the chapters on sensible certitude and on the domination and servitude. Considering that for Hegel every philosophical school possesses an autonomous value, one has to wonder why the Byzantine moment of the Spirit is destined to stagnation. The question about Hegel’s Neoplatonism, especially his affiliation with Proclus’s system, shows how the distance separating the Hegelian system from the Proclusian one explains the inadequacy of the latter as to drawing the consequences from the Byzantine spiritual stagnation.
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TERZI, PIETRO. « WRESTLING WITH THE SHADOW : THE PANLOGISM CONTROVERSY IN HEGEL'S FRENCH RECEPTION (1897–1927) ». Modern Intellectual History 17, no 4 (13 novembre 2018) : 981–1008. http://dx.doi.org/10.1017/s147924431800046x.
Texte intégralRésumé :
This article widens the scope of the history of Hegel's reception in turn-of-the-century French philosophy by thematizing an often neglected moment, namely the years 1897 to 1927. Before the so-called “Hegel renaissance,” in fact, the Hegelian dialectics was generally understood as a “panlogist” doctrine aimed at dissolving the concrete individual in the abstract dimension of the concept or in the all-encompassing realm of Absolute Spirit. However, even at the beginning of the century, attempts were made to provide a more positive assessment of Hegelian philosophy. The author reconstructs this panlogist controversy by analyzing the points of view of some prominent philosophers of the time, namely Charles Renouvier, René Berthelot, Émile Boutroux, Émile Meyerson and Léon Brunschvicg. The aim of the article is to provide a deeper understanding of the historical continuities and discontinuities characterizing Hegel's reception in France.
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Wood, Allen W. « Reply ». Hegel Bulletin 13, no 01 (1992) : 34–50. http://dx.doi.org/10.1017/s0263523200004833.
Texte intégralRésumé :
It is not surprising that a book entitled Hegel's Ethical Thought (hereafter, “HET”) should attract the attention of Hegelians. But I hope the Hegelians who read HET will forgive me for the fact that they were not its intended audience. My principal aim in the book was to contribute to contemporary discussions of the history of ethics and ethical theory by showing the direct relevance of Hegel's thought to issues that still interest moral philosophers. This aim does not presuppose (as Pinkard would have it) that philosophy consists of a “menu” of positions from which we are to choose arbitrarily. On the other hand, you can't expect a hearing from an audience of non-Hegelians if you arrogantly assume beforehand that Hegel's philosophy encompasses what is true in all others. (HET does include some attempts to argue that Hegel's ethical theory has such advantages, especially over eudaimonistic and Kantian theories. See HET, Chapter 3, §§ 7-8 and Chapters 8-9.) Hegel's thought is now taken more seriously among English speaking philosophers than at any time during my life, but a major obstacle to this welcome change has been the narrowminded sectarian arrogance often found among his admirers. The same aim also dictated that I not read Hegel's ethical thought so as to make it dependent on his speculative logic. Here Hegelians must descend from the mists of speculation long enough to face up to some cold, hard facts. First, there is no generally accepted interpretation even of what Hegelian logic is about, not to mention matters of finer detail. Second, on no interpretation does Hegelian speculative logic have any credibility at all for philosophers today.
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Bernstein, Jeffrey A. « How Leo Strauss Approached Hegel on Faith and God ». Journal of Chinese Philosophy 45, no 1-2 (3 mars 2018) : 72–90. http://dx.doi.org/10.1163/15406253-0450102009.
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Despite the relative scarcity of references to Hegel in Strauss’s published work, one can (with the aid of his 1958 seminar on Hegel’s Philosophy of History) begin to get a sense of how Strauss regarded Hegel. This paper deals with Strauss’s views concerning the Hegelian construal of faith and God. For Strauss, Hegel’s construal of divine personality as subject rather than substance amounts to something like a rejection of the divine personality (traditionally understood as calling forth religious faith).
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Russon, John. « Reading : Derrida in Hegel's Understanding ». Research in Phenomenology 36, no 1 (2006) : 181–200. http://dx.doi.org/10.1163/156916406779165980.
Texte intégralRésumé :
AbstractHegel's dialectic "Consciousness," Part A from the Phenomenology of Spirit, is interpreted in light of the concept of "reading." The logic of reading is especially helpful for interpreting the often misunderstood dialectic of understanding, as that is described in chapter 3 of the Phenomenology, "Force and Understanding: Appearance and the Supersensible World." Hegel's concept of "the Inverted World" in particular is clarified, and from it Hegel's notion of originary difference is developed. Derrida's notion of "differance" is used to illuminate Hegel's use of difference and to interpret the Hegelian metaphysics that is developed in "Force and Understanding" and in the opening moves of Hegel's Science of Logic. It is argued that the philosophical projects of Hegel and Derrida are ultimately indistinguishable.
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Yeomans, Christopher L. « Talents and Interests : A Hegelian Moral Psychology ». Hegel Bulletin 34, no 1 (17 avril 2013) : 33–58. http://dx.doi.org/10.1017/hgl.2013.1.
Texte intégralRésumé :
AbstractOne of the reasons why there is no Hegelian school in contemporary ethics in the way that there are Kantian, Humean and Aristotelian schools is because Hegelians have been unable to clearly articulate the Hegelian alternative to those schools’ moral psychologies, i.e., to present a Hegelian model of the motivation to, perception of, and responsibility for moral action. Here it is argued that in its most basic terms Hegel's model can be understood as follows: the agent acts in a responsible and thus paradigmatic sense when she identifies as reasons those motivations which are grounded in his or her talents and support actions that are likely to develop those talents in ways suggested by his or her interests.
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Diprose, Rosalyn. « In Excess : The Body and the Habit of Sexual Difference ». Hypatia 6, no 3 (1991) : 156–71. http://dx.doi.org/10.1111/j.1527-2001.1991.tb00261.x.
Texte intégralRésumé :
Through a re-reading of Antigone, I offer a critique of Hegel's use of the story to illustrate the unity which emerges from the representation of sexual difference in ethical life. Using Hegel's own account of habits, as the mechanism by which the body becomes a sign of the self, I argue that the pretense of social unity assumes the proper construction and representation of one body only. This critique is brought to bear upon contemporary moves towards a post-Hegelian ethics of difference.
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Charlston, Lin, et David Charlston. « Sympoietic Art Practice in Co-expressive Re-worlding with Hegel’s “Vegetal Subject” ». Journal of Posthumanism 1, no 2 (26 décembre 2021) : 153–66. http://dx.doi.org/10.33182/jp.v1i2.1326.
Texte intégralRésumé :
“Sympoietic art practice”, construed as co-creative making-together-with plants, contributes to posthumanist discourse by forming cross-species partnerships which re-configure exploitative relations with plants. The posthumanist commitment of sympoietic practice to live equitably with the more-than-human world is inherently opposed to the tradition of anthropocentrism widely associated with Hegel’s idealization of reason and culture. But when Hegelian philosophy comingles with the radically different assumptions of sympoietic art practice in this exploratory paper, a co-expressive “worlding with plants” emerges. A transformative re-reading of Hegel’s Philosophy of Nature reveals that the English translators have smoothed away the vibrant concept of a “vegetal subject” explicitly used by Hegel in the original German. The resulting interpretive fissure makes space for a creative scrutiny of human exceptionalism, humanist and posthumanist conceptions of plant subjectivity and human-plant relations. Our transdisciplinary article concludes with a performative knitting together and composting of shreds of Hegelian text with vibrantly participative strands of living couch grass.
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Gottschlich, Max, et Stephen Houlgate. « „Wie man der hegelschen Philosophie beibringt, Englisch zu sprechen“ ». Deutsche Zeitschrift für Philosophie 66, no 4 (25 septembre 2018) : 532–57. http://dx.doi.org/10.1515/dzph-2018-0038.
Texte intégralRésumé :
Abstract Stephen Houlgate is one of the leading Hegel scholars of the English-speaking world. In this interview he explains how he became a “Hegelian” while studying in Cambridge, and he offers a fundamental profile of his account of Hegel. The interview addresses the following questions: Why does Houlgate consider Hegel’s philosophy to be the “consummate critical philosophy”? What are the main barriers to a proper access to Hegel’s thought? Why is logic as dialectical logic still indispensable for philosophical thought? And finally, what can both analytical and “continental” philosophers learn from Hegel?
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Korotkikh, Vyacheslav Ivanovich. « The past in the present : experience of structural-semantic analysis of the image of Lady Destiny in Hegel's "Phenomenology of Spirit" ». Философия и культура, no 3 (mars 2021) : 73–84. http://dx.doi.org/10.7256/2454-0757.2021.3.35052.
Texte intégralRésumé :
This article explores the Hegelian concept of cognition of the history of culture reflected in the “Phenomenology of the Spirit” in the image of Lady Destiny. Therefore, the author offers a new translation version of one of the fragments of Hegel's “Phenomenology of Spirit”, which is of fundamental importance for understanding the message of the work and its structure. Special attention is given to the Hegelian perspective on historical cognition, peculiarities of the language of “Phenomenology of Spirit”, and the role of imagery in describing the “experience of consciousness”. The author substantiates the statement that recognition of the universal correlations and integrity of history serves as the prerequisite for its comprehensibility. The article indicates the dependence of the developed by Hegel concept of nature and purpose of the philosophy on his doctrine of historical consciousness. A detailed analysis is conducted on the image of Lady Destiny and its role within the conceptual structure of the “Phenomenology of the Spirit”. The author describes the role of this image in the Hegelian concept of cognitions of the history of culture, analyzes the place of imagery means in describing the experience of consciousness, adjusts the traditional representations on the nature and peculiarities of the system of Hegel's philosophy. Emphasis is placed on the importance of personal aspect in the Hegelian concept of historical cognition and it correlation with the central for Hegel’s philosophy intuition of history as a complete whole. The research employs a set of historical-philosophical methods, as well as comparative analysis of the historical-cultural phenomena. In translation of the Hegelian text, the author resorts to etymology for clarification of the available Russian translations.
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Davidshofer, Claudine. « Kierkegaard’s Response to the Hegelian Necessity of the Past ». International Philosophical Quarterly 61, no 2 (2021) : 189–206. http://dx.doi.org/10.5840/ipq2021421172.
Texte intégralRésumé :
This article analyzes the “Interlude” in Kierkegaard’s Philosophical Fragments. In particular, it examines Johannes Climacus’s response to Hegel’s view that a past actuality is necessary. I provide an in-depth analysis of Hegel’s view of modality (possibility, actuality, necessity) and of what he means when he says that a past actuality is necessary. In contrast to the standard scholarly interpretation, I argue that Climacus need not reject Hegel’s view because Hegel’s view of the necessity of the past is not so controversial or difficult to accept. Finally, I show that Climacus’s main critique is that we cannot know the past as necessary in any meaningful way. He worries that we might get so preoccupied with the futile task of trying to know the Hegelian necessity of the past that we forget to personally appropriate the past in a way that can help us live in the present.
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Wandschneider, Dieter. « From the Separateness of Space to the Ideality of Sensation. Thoughts on the Possibilities of Actualizing Hegel's Philosophy of Nature ». Hegel Bulletin 21, no 1-2 (2000) : 86–103. http://dx.doi.org/10.1017/s0263523200007412.
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AbstractThe Cartesian concept of nature, which has determined modem thinking until the present time, has become obsolete. It shall be shown that Hegel's objective-idealistic conception of nature discloses, in comparison to that of Descartes, new perspectives for the comprehension of nature and that this, in turn, results in possibilities of actualizing Hegel's philosophy of nature.If the argumentation concerning philosophy of nature is intended to catch up with the concrete Being-of-nature and to meet it in its concretion, then this is impossible for the finite spirit in a strictly a priori sense — this is the thesis supported here which is not at all close to Hegel. As the argumentation rather has to consider the conditions of realization concerning the Being-of-nature, too, it is compelled to take up empirical elements — concerning the organism, for instance, system-theoretical aspects, physical and chemical features of the nervous system, etc. With that, on the one hand, empirical-scientific premises are assumed (e.g. the lawlikeness of nature), which on the other hand become (now close to Hegel) possibly able to be founded in the frame of a Hegelian-idealistic conception. In this sense, a double strategy of empirical-scientific concretization and objective-idealistic foundation is followed up, which represents the methodical basic principle of the developed considerations.In the course of the undertaking, the main aspects of the whole Hegelian design concerning the philosophy of nature are considered — space and time, mass and motion, force and law of nature, the organism, the problem of evolution, psychic being — as well as Hegel's basic thesis concerning the philosophy of nature, that therein a tendency towards coherence and idealization manifests itself in the sense of a (categorically) gradually rising succession of nature: from the separateness of space to the ideality of sensation. In the sense of the double strategy of concretization and foundation it is shown that on the one hand possibilities of philosophical penetration concerning actual empirical-scientific results are opened, and on the other hand — in tum — a re-interpretation of Hegel's theorem on the basis of physical, evolution-theoretical and system-theoretical argumentation also becomes possible. In this mutual crossing-over and elucidation of empirical and Hegelian argumentation not only do perspectives of a new comprehension of nature become visible, but also, at the same time — as an essential consequence of this methodical principle — thoughts on the possibilities of actualizing Hegel's philosophy of nature.
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Vukašinović, Aleksa. « Hegel's totality as a necessary challenge for the possibility of achieving interculturalism : Polemical writings ». Kultura, no 170-171 (2021) : 9–27. http://dx.doi.org/10.5937/kultura2171009v.
Texte intégralRésumé :
The paper presents a polemical examination of the possibility of achieving interculturalism in the context of Hegel's totality, as the truth and the state of the modern world. In considering this problem, we start from the basic concepts of Hegel's philosophy of Spirit, with the aim of providing insight into the key problems of totality in the Hegel's philosophical system. The dialectical relationship that operates within the Hegel's system of Spirit is considered, and the question of the philosophy of history is opened as a specific way of thinking about historical movement that directs us to re-examine the possibility of achieving interculturality in the modern global society. Overcoming the current historical totality - global capitalism, requires a re-confrontation with Hegel's philosophy and setting of a dialectic that exists at the core of the world in which we live. Also, the paper offers an attempt to consider alternative actions, steps towards the realization of the idea and practice of interculturality and the development of a dialectical response to the perverted Hegelian totality that marks the present.
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Conversano, Emanuela. « Marx, Hegel and the Orient ». Philosophica : International Journal for the History of Philosophy 27, no 54 (2019) : 61–80. http://dx.doi.org/10.5840/philosophica2019275420.
Texte intégralRésumé :
My article does not aim at a comparison between Hegel’s and Marx’s points of view on Asia as such. The Hegelian motives are employed to understand the place and the significance of the Orient in Marx’s writings from the 1850s onwards. The more Marx learns from original and/or updated sources on the Oriental societies, the more Hegel’s authority seems inadequate to provide a reliable and comprehensive account of their history and social organization. Yet his “spirit” still holds together the different perspectives from which the subject is approached by Marx (economy, history and praxis, above all). In other words, Marx’s interest in Asia is here considered through the lens of Hegel’s legacy in order to reflect on the endless effort of the materialistic dialectic to encompass the complexity of reality and global history.
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Luneckas, Balys. « Hėgelis apie socialinę pažangą ». Problemos 10 (29 septembre 2014) : 23–31. http://dx.doi.org/10.15388/problemos.1972.10.5487.
Texte intégralRésumé :
Straipsnyje nagrinėjama socialinės pažangos samprata G. W. Hegelio istorijos filosofijoje. Teigiama, kad G. W. Hegelis socialinę pažangą teisingai laikė objektyviu, dėsningu procesu, kuris vyksta kaip dialektinė būtinų pakopų kaita, kai ankstesniųjų pakopų išsivystymo lygis yra objektyvus pagrindas tikslingai žmonių veiklai sekančioje pakopoje. Pasak G. Hegelio, pažanga, kaip perėjimas nuo vieno tautos dvasios realizacijos etapo prie kito, yra dėsningas dalykas ir negali būti nulemtas subjektyvių ketinimų, tikslų ir veiklos. Tautos dvasia yra socialinį gyvenimą determinuojantis pagrindas, apimantis visas tam tikros visuomenės vystymosi pakopos socialinio gyvenimo sritis. Visuomeninės pažangos kriterijų ir vystymosi varomąsias jėgas sąlygoja socialinio gyvenimo turinys. Socialinės pažangos turinys ir vertinimo kriterijai gali būti nustatyti ne abstrakčių samprotavimų ar subjektyvių manymų būdu, bet tik istoriškai analizuojant šios pažangos pakopų kitimo priežastis ir varomąsias jėgas, nusakant atskirų pakopų būtinumą ir vietą visame istoriniame procese.
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Stewart, Jon. « Heiberg’s Article on History and Kierkegaard’s Critique ». Kierkegaard Studies Yearbook 27, no 1 (14 juillet 2022) : 503–26. http://dx.doi.org/10.1515/kierke-2022-0023.
Texte intégralRésumé :
Abstract This article provides an introduction to Johan Ludvig Heiberg’s “On the Principle of the Beginning of History” from 1843. The Danish poet, playwright and critic attended Hegel’s lectures in Berlin in 1824 and returned to Copenhagen a convinced Hegelian. He spent the next two decades pursuing a campaign to spread the word about Hegel’s philosophy in the Kingdom of Denmark. His little-known article on history draws substantially on Hegel’s Lectures on the Philosophy of History, which had been published by Heiberg’s acquaintance Eduard Gans in 1837 as a part of the complete works edition of Hegel’s writings. Kierkegaard makes Heiberg’s article the object of criticism in The Concept of Anxiety and a draft of Prefaces. In the former he claims that Heiberg’s occupation with the beginning of world history trivializes the issue of sin. In the latter he charges Heiberg with plagiarism. The present article introduces Heiberg’s article and gives an account of Kierkegaard’s criticism.
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Bubbio, Paolo Diego. « The Reality of Religion in Hegel’s Idealist Metaphysics ». Hegel Bulletin 37, no 2 (14 septembre 2016) : 232–57. http://dx.doi.org/10.1017/hgl.2016.17.
Texte intégralRésumé :
AbstractIn this paper, I explore the question of the reality of God for Hegel. I first consider the contemporary interpretative debate on Hegel’s metaphysics and the implications of this debate for the Hegelian conception of God. I then advocate a ‘qualified revisionist’ approach to Hegel, and, as a further qualification to such an approach, I suggest an interpretation of the objective reality that Hegel attributes to God as mediated objectivity. I analyse how Hegel’s ‘mediated objectivity’ applies to religious representations, suggesting that a figural reading of the kind theorized by philologist Erich Auerbach should be adopted. Finally I reconstruct Hegel’s distinction between the image (Bild) of God, the concept (Begriff) of God, and the Idea (Idee) of God, and I argue that the answer to the question of the objective reality of God in Hegel’s philosophy of religion can be retrieved in the process according to which the concept turns into the Idea.
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Brown, Chris. « Hegel and International Ethics ». Ethics & ; International Affairs 5 (mars 1991) : 73–86. http://dx.doi.org/10.1111/j.1747-7093.1991.tb00231.x.
Texte intégralRésumé :
The collapse of the Eastern European communist regimes led to a re-evaluation of Hegel's philosophies as inspiration for shaping the post-communist governments. Concerned that the reappearance of literature on Hegel's ideas often expresses inaccurately and one-sidedly the philosopher's views, Brown attempts to clarify Hegelian ideas of absolute knowledge and self-knowledge that lead to the model of the modern state as “the vehicle for the self-expression of spirit…governed only by the requirements of reason” upon which Hegel grounds international ethics. The author links Hegel's work to some practical international concerns, such as internationalism, ethnocentrism, relativism, and the vision of the end of history. The author refers to Francis Fukuyama's essay “The End of History?” (1989) celebrating the triumph of political and economic history, and showing how it was based on an inaccurate interpretation of Hegel. When evaluating recent interpretations of Hegel's work, Brown shows that one must be cautious to review the accuracy of his explicit views.
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Eamon, Kathleen. « Hegel's Theory of Imagination. SUNY series in Hegelian Studies ». Journal of Speculative Philosophy 19, no 4 (1 janvier 2005) : 257–59. http://dx.doi.org/10.2307/25670585.
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Houlgate, Stephen. « Hegel's Ethical Thought ». Hegel Bulletin 13, no 01 (1992) : 1–17. http://dx.doi.org/10.1017/s026352320000481x.
Texte intégralRésumé :
It is often assumed that Hegel's philosophy contains no practical dimension, no doctrine of how human beings should live, but is concerned exclusively with showing that human existence, as the product of reason, is already fully rational. As a consequence, even though Hegel's social and political thought (which is set out mainly in his Philosophy of Right) has been the subject of extensive and detailed study over the years, few commentators have ever tried to develop a Hegelian ethical theory to place alongside those of Aristotle, Kant and Mill. In his book, Hegel's Ethical Thought, Allen Wood has set himself the task of remedying this situation and, in my view, has succeeded in producing one of the most thoughtful, informative and provocative accounts of Hegel's Philosophy of Right to date. Wood's achievement is extraordinary. He offers a coherent and sophisticated account of virtually all the major elements of Hegelian “objective spirit”, including freedom, happiness, recognition, right, property, punishment, morality, conscience, civil society, poverty, the state and history; and in the process he engages Hegel in a fascinating and highly instructive dialogue with a whole host of thinkers, including Aristotle, Hobbes, Locke, Kant, Fichte, J F Fries and J S Mill, in a way that exceedingly few commentators have succeeded in doing (or have even tried to do). As a result, I believe that Wood has shown conclusively that Hegel is an ethical theorist who is every bit as sophisticated as Aristotle, Kant and Mill, and whose contribution to ethical theory can no longer continue to be disparaged or ignored (as is largely the case) by contemporary students of the subject.
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Davidshofer, Claudine. « Kierkegaard’s Aesthete in Either/Or : Using Hegelian Mediation in Everyday Life ». Kierkegaard Studies Yearbook 24, no 1 (12 septembre 2019) : 3–27. http://dx.doi.org/10.1515/kierke-2019-0001.
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AbstractThis paper discusses how Kierkegaard’s aesthete in Either/Or’s “Diapsalmata” and “Rotation of Crops” attempts to apply Hegel’s principle of mediation to everyday decision-making. This paper has two main goals: First, it provides an in-depth analysis of exactly how the aesthete’s approach to decision-making follows the dialectical pattern of Hegelian mediation. Second, it argues that even though the aesthete meets with unfortunate results, the aesthete cannot be so easily dismissed. The aesthete’s Hegelian perspective is still relevant to daily life because it provides an insightful view into how we ourselves sometimes approach decisions and cope with the difficulty of making decisions.
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Марчукова, Екатерина Сергеевна. « THE IMAGE OF MEDIEVAL PHILOSOPHY BY HEGEL IN RELATION TO HIS SYSTEM OF PHILOSOPHY AS A SCIENCE ». Вестник Тверского государственного университета. Серия : Философия, no 4(58) (29 décembre 2021) : 195–210. http://dx.doi.org/10.26456/vtphilos/2021.4.195.
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Статья посвящена исследованию вопроса о том, какие новые горизонты в понимании гегелевской системы раскрывает реконструкция образа философии Средневековья у Гегеля. Показано, что проблема образа эпохи Средневековья и средневековой философии сопряжена с историко-философской линией гегелевской системы. Автор проясняет понятие истории философии в гегелевском толковании, ее специфику и роль в системе философского знания. В статье показано, что образ средневековой философии неразрывно связан с гегелевским понятием Gestalt. Особое внимание уделено прояснению значения понятия Gestalt в контексте темы исследования. Автор приходит к выводу, что реконструкция образа философии Средневековья у Гегеля может служить одним из способов постижения общего замысла всей гегелевской системы. The article is aimed at the analysis of the question, which new horizons in understanding the Hegelian system are revealed by reconstruction of the image of medieval philosophy offered by this thinker. It is shown that the problem of the image of the Middle Ages and medieval philosophy is connected with the Hegelian system of history of philosophy. The author clarifies the concept of the history of philosophy in Hegel's interpretation, its specificity and role in the system of philosophical knowledge. The article shows that the image of medieval philosophy is inextricably linked with Hegel's concept of Gestalt. Particular attention is paid to clarifying the meaning of the concept Gestalt in the context of the research topic. The author concludes that the reconstruction of the image of medieval philosophy by Hegel can serve as one of the ways to comprehend the general idea of the whole Hegelian system.
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REDDING, PAUL, et PAOLO DIEGO BUBBIO. « Hegel and the ontological argument for the existence of God ». Religious Studies 50, no 4 (3 avril 2014) : 465–86. http://dx.doi.org/10.1017/s0034412514000080.
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AbstractWe reconstruct Hegel's implicit version of the ontological argument in the light of his anti-representationalist idealist metaphysics. For Hegel, the ontological argument had been a peculiarly modern form of argument for the existence of God, presupposing a ‘representationalist’ account of the mind and its concepts. As such, it was susceptible to Kant's famous refutation, but Kant himself had provided a model for an alternative conception ofconcept, one developed by Fichte with his notion of the I=I. We reconstruct an Hegelian version of the ontological argument by considering the possibility of aFichteanversion, and then subjectingitto a critique based on Hegel's critical appropriation of Fichte's I=I.
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Wokler, Robert. « The French Revolutionary Roots of Political Modernity in Hegel's Philosophy, or the Enlightenment at Dusk ». Hegel Bulletin 18, no 01 (1997) : 71–89. http://dx.doi.org/10.1017/s0263523200001208.
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Readers of Auguste Comte's Cours de Philosophie positive which began to appear just before Hegel's death might well have imagined, from the work's title, that they were about to confront an interpretation of Hegel's philosophical system. If Hegel himself had assembled his writings as systematically as his doctrines, that collective title would probably have embraced their meaning with greater accuracy than any other. The positivity of Comte's philosophy was of course strikingly different from Hegel's and was in a crucial sense meant to supplant it, replacing it with a genuinely scientific understanding of society, just as metaphysics had earlier overturned theology. Over the past hundred and fifty years or so, Comte's positive philosophy – which he also termed sociology – has in its various formulations by his disciples come to encapsulate the proper agenda of the human sciences for a post-metaphysical, post-Hegelian, age.
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Stewart, Jon. « Hegel, Kierkegaard and the Danish Debate about Mediation ». Hegel Bulletin 31, no 01 (2010) : 61–85. http://dx.doi.org/10.1017/s0263523200001075.
Texte intégralRésumé :
Hegel's works on logic played an important role in the reception of his philosophy in Denmark, where the Science of Logic found a handful of Danish imitators in the 1830s and 1840s. Beginning in 1831, Johan Ludvig Heiberg (1791-1860) gave lectures on Hegel's speculative logic and published, as a help to his students, his Outline of the Philosophy of Philosophy or Speculative Logic, as a kind of handbook. Despite some significant deviations from the original, this work can be fairly characterised as a copy of Hegel's Science of Logic, at times bordering on paraphrase. In response to criticisms of Hegel's account of the beginning of philosophy, Heiberg also presented some of this material again in the form of an article entitled ‘The System of Logic’. This piece, which he published in his Hegelian journal Perseus (Heiberg 1838: 1-45), treats the initial categories of Hegel's logic and tries to defend the notion of philosophy beginning with the categories of being and nothing. There are also extensive critical treatments of different aspects of Hegel's logic in Frederik Christian Sibbern's (1785-1872) Remarks and Investigations Primarily Concerning Hegel's Philosophy, with Regard to our Age, published in the same year. Another overt attempt to imitate Hegel's logic can be found in Adolph Peter Adler's (1812-69) Popular Lectures on Hegel's Objective Logic, which was published in 1842. This work, which also started as university lectures, treats in highly didactical fashion about the first two-thirds of Hegel's Science of Logic.
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Rickevičiūtė, Kristina. « Georgas Hėgelis, žmogus ir filosofas ». Problemos 5 (29 septembre 2014) : 92–101. http://dx.doi.org/10.15388/problemos.1970.5.5783.
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Straipsnyje pristatomi vokiečių klasikinės filosofijos atstovo Georgo Hegelio (1770–1831) gyvenimo ir kūrybos svarbiausi bruožai. Teigiama, kad reikia skirti G. Hegelio idealistinę sistemą ir dialektinį metodą. Jo filosofijos išeities taškas yra sąvoka, mintis, protas. Ta sąvoka vadinama absoliutine idėja. Tai sudievinta sąvoka, kuri, reikšdama visos žmonijos protą, žinojimą, yra šalia žmogaus. Egzistuodama objektyviai, idėja yra visos esamybės, gamtos ir dvasios pradžia bei kūrėjas, visų daiktų esmė. Absoliutinę idėją, pažinimą ir protą G. Hegelis supranta dialektiškai. Jų kova lemia tai, kad absoliutinė idėja nuolatos vystosi ir, pereidama daugybę pakopų, palaipsniui artėja prie savo tikslo – absoliučios tiesos arba visiško savęs pažinimo. Pažinimas yra absoliutinės idėjos, proto vystymosi tyrimas. Pažinimas vystosi dialektinėmis triadomis (tezė, antitezė, sintezė). Savo filosofijos sistemą mąstytojas triadų principu suskirstė į logiką, gamtos ir dvasios filosofiją. Valstybė yra dorovės idėjų įsikūnijimas, proto, dieviškosios kūrybos rezultatas. Tautos dvasia yra apibrėžta pasaulio dvasios pakopa.
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Shaul, Dylan. « Kristeva vis-à-vis Hegel ». Philosophy Today 65, no 3 (2021) : 673–90. http://dx.doi.org/10.5840/philtoday2021521413.
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This article reconstructs and compares Kristeva’s account of psychoanalytic interpretation as a practice of forgiveness with Hegel’s account of the origin of Absolute Knowing in the forgiveness constitutive of mutual recognition. An emphasis on homologies between the memory-work of Kristevan psychoanalysis and the recollective process of Hegelian Absolute Knowing elicits deeper affinities between Kristeva and Hegel than have previously been supposed. Both Kristevan and Hegelian forgiveness operate as the healing of an originary guilt, achieved through the verbal confession and examination of the confessor’s particular biographical and historical past, negating and raising up—sublating or sublimating—the contradictions of consciousness. Psychoanalysis and Absolute Knowing both enact in the present the reconciliation which religion perpetually defers to an unspecified future. While not replacing the institution of legal punishment, Kristevan and Hegelian forgiveness qua personal and social renewal and rebirth provide for the possibility of radical political transformation.
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Warnek, Peter. « Once More . . . for the First Time : Aristotle and Hegel in the Logic of History ». Research in Phenomenology 34, no 1 (2004) : 160–80. http://dx.doi.org/10.1163/1569164042404473.
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The paper begins by taking seriously Heidegger's provocative claims concerning Hegel's relationship to the Greeks. Most notably, the enigmatic assertion that Hegel, as the "last Greek," brings Greek philosophy to its completion through a historical thinking is considered in terms of the strange sense of repetition it opens up: the Hegelian presentation of Greek philosophy must both present that philosophy, repeat its movement, but also, in the repetition, present the truth of that movement for the first time. It thus must remain undecided whether Hegel's presentation only opens up a necessity already at work in Greek philosophical history or whether that presentation, in fact, first grants such necessity to that history. The singularity of Hegel's relation to the Greeks is then explored through an examination of Hegel's own statements concerning the singularity of Aristotle. In this way, it becomes apparent that Hegel's own thought, in its entirety, asserts itself as nothing other that a decisive repetition of the Aristotelian speculative thought of actuality. This exceptional position of Aristotle in Hegel's logic of history suggests that there is a need for another sense of history's movement, in which that movement does not simply progress but unfolds as the sin- gular dialogue between one Greek and one German.
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Kingston, Andrew. « Of Spiritual Failure : The Matter of Hegel's Pyramids ». Excursions Journal 7, no 1 (24 janvier 2020) : 27–48. http://dx.doi.org/10.20919/exs.7.2017.217.
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This article critically examines GWF Hegel's treatment of the Egyptian pyramids in his Aesthetics as an aporia at a crucial juncture of his systematic philosophy. For Hegel, the pyramids are the aesthetic and historical moment at which 'Spirit' begins to extricate itself from matter. However, this article claims that such a transition is only possible through a repression and a forgetting of the material situation upon which it is predicated. In forming this argument, this article will examine Hegel's dismissive treatment of the pyramids in six sections. In the first and second sections, the pyramids will be situated within Hegel's larger project. In the third section, the article will look at his writings on the pyramids themselves. The fourth section will examine Jacques Derrida's critique of 'Hegel's semiology' as a way to open up a critical perspective. The fifth section turns to Hegel's writing on geology in Philosophy of Nature as a way to focus on the materiality of the pyramids. And finally, the sixth section concludes by considering their labor and the construction. Each of these latter sections attempts attempts to highlight aspects of the pyramids that fundamentally challenge the Hegelian transition from matter to 'Spirit'.
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Shaul, Dylan. « Hegel and Hitchcock’s Vertigo : On Reconciliation ». Film-Philosophy 26, no 2 (juin 2022) : 196–218. http://dx.doi.org/10.3366/film.2022.0195.
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This article reconstructs and evaluates a debate between Pippin and Žižek over the proper interpretation of Hitchcock’s Vertigo, in relation to Hegel’s concept of reconciliation. Both Pippin and Žižek agree that Vertigo exemplifies Hegelian reconciliation: Scottie exhibits Hegel’s reconciliatory “negation of negation” when he realizes that his lost love Madeleine had really been Judy all along, thereby losing his original loss. Yet Pippin and Žižek disagree on the precise significance of the concept of reconciliation both for the film and for the contemporary world. Žižek argues for a revolutionary reading of reconciliation in Vertigo: we learn from reconciliation that we must make a revolutionary break from the present world, in order to bring about a wholly new world. Pippin argues for a reformist reading of reconciliation in Vertigo: we learn from reconciliation that we must find the “traces of reason” latent in the present world, in order to gradually reform it for the better. Ultimately, I argue that Žižek’s reading offers the more authentically Hegelian approach to interpreting Hitchcock’s Vertigo. But if nothing else, the Pippin-Žižek debate demonstrates the profound intellectual fecundity of the intersections between film and philosophy for understanding our current historical moment.