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Artykuły w czasopismach na temat "1770-1831"
Velmre, E. "Thomas Johann Seebeck (1770–1831)". Estonian Journal of Engineering 13, nr 4 (2007): 276. http://dx.doi.org/10.3176/eng.2007.4.02.
Pełny tekst źródłaGrose, Alan W. "G. W. F. Hegel (1770–1831): “Eleusis”". Philosophical Forum 33, nr 3 (styczeń 2002): 312–17. http://dx.doi.org/10.1111/1467-9191.00104.
Pełny tekst źródłaزيغمي, أحمد. "الميتافيزيقا بين كانط ( 1724 - 1804 ) و هيغل ( 1770 - 1831 )". مجلة العلوم الإنسانية و الاجتماعية, nr 7 (styczeń 2012): 264–84. http://dx.doi.org/10.12816/0007537.
Pełny tekst źródłaLoboczky, János. "Heroikus küzdelem és monumentalitás – párhuzamok Beethoven és Hegel életművében". Erdélyi Múzeum 85, nr 4 (2023): 7–16. http://dx.doi.org/10.36373/em-2023-4-2.
Pełny tekst źródłaAlexandre Nicolau, Marcos Fábio. "A Bildung em G. W. F. Hegel". Perspectivas 6, nr 1 (16.07.2021): 136–42. http://dx.doi.org/10.20873/rpv6n1-88.
Pełny tekst źródłaCecchinato, Giorgia. "Il labirinto e l’artista. La sfinge e la statua nelle Lezioni di Estetica di G.W.F. Hegel". Nuntius Antiquus 13, nr 2 (31.01.2018): 215–24. http://dx.doi.org/10.17851/1983-3636.13.2.215-224.
Pełny tekst źródłaMachado, Carlos Eduardo. "Práxis: trabalho e ideia prática em Hegel". Filosofia e Educação 10, nr 2 (15.10.2018): 438–51. http://dx.doi.org/10.20396/rfe.v10i2.8653557.
Pełny tekst źródłaEsteban, Javier Cuenca. "British Textile Prices, 1770-1831: Are British Growth Rates Worth Revising Once Again?" Economic History Review 47, nr 1 (luty 1994): 66. http://dx.doi.org/10.2307/2598221.
Pełny tekst źródłaBraniselj, Marija. "Teodoros Kolokotronis in Joannis Kapodistrias: odlomki iz dela Pripoved o dogajanju med grškim ljudstvom". Keria: Studia Latina et Graeca 24, nr 2 (30.12.2022): 185–200. http://dx.doi.org/10.4312/keria.24.2.185-200.
Pełny tekst źródłaSilva, Gabriel Rodrigues da. "Hegel e o progresso histórico". Primeiros Escritos, nr 10 (22.05.2020): 57–81. http://dx.doi.org/10.11606/issn.2594-5920.primeirosescritos.2020.155601.
Pełny tekst źródłaRozprawy doktorskie na temat "1770-1831"
Whelan, A. "Gesture and performance : Princess Izabela Czartoryska and her gardens, 1770-1831". Thesis, University College London (University of London), 2013. http://discovery.ucl.ac.uk/1396484/.
Pełny tekst źródłaRichard, Stéphanie. "Le toucher des cadavres : la déduction de la diversité chez Hegel". Université Marc Bloch (Strasbourg) (1971-2008), 2007. https://publication-theses.unistra.fr/restreint/theses_doctorat/2007/RICHARD_Stephanie_2007.pdf.
Pełny tekst źródłaWe may put forward that following the hegelian line is, in a terrifyng way, going through a rough movement of kenosis. With a blank glance, an incertain touch, we could have halts and they are renouncements to writing figures, and precisely where we traditionally used to stay. So we have to read and write everything again in this new perspective. Singularity raises in its own poverty. Organicity. Membrane. Raising of the bodies in there own privation. The hegelian line does not give any stasis. It is weavering while it is raising and it abandons us to to the loss. It is something like an Encyclopedy of poverty, far from the Encyclopedy of Enlightment and it leads the singularity till the weak of glance, tilll the alteration of the skin. It is why it may allow us to follow up, to improve the qestions, and so to burn them
Bowman, Brady. "Sinnliche Gewissheit : zur systematischen Vorgeschichte eines Problems des deutschen Idealismus /". Berlin : Akademie Verl, 2003. http://catalogue.bnf.fr/ark:/12148/cb39943890q.
Pełny tekst źródłaCadicamo, Carlos. "L'articulation du politique et de l'esthétique dans les écrits hegeliens de Berne et de Francfort". Paris 1, 1987. http://www.theses.fr/1987PA010550.
Pełny tekst źródłaAnalysis of the notes that Hegel took in 1795 from a brief text on aesthetics by the republican Forster has allowed us to determine the nature of Hegel's political attitude as a young man and its relationship with the philosophical notions of positivity, love and fate. From the chronological presentation of readings and writings from Stuttgart and Tubingen, and from the study of the documents of his contemporaries emerges the importance of the influence of the Gottingen's empiricist tradition on Hegel's elaboration of the concept of folkreligion and on his theoretical writings in the field of human sciences. In line with this filiation, Hegel's attitude with regard to the french revolution links up with a large area of opinion held among the german conservative and antirevolutionary circles and in particular their defence of social inequality. Hegel's refusal to discuss in 1795 the historical presuppositions of the social contract links his conception of the state as treated in Berne to the Moser's and Rehberg's reactionary points of view. The importance accorded by Hegel to common law in the foot-notes to his translation of the lettres confidentielles. . . By j. J. Cart and the reformism that he reveals in the pamphlet dass die magistrate. . . , belong to the trend towards preservation of pre-revolutionary institutional order and refuse political transformation by violent action. His philosophical elaboration of the notions of positivity, love and fate follows directly from the political stance he adopted and on the theoretical heritage which engendered it. The first notion reveals a concrete dialectic between the thinkers who were fundamental to Hegel's early education and their dialogue with the rationalist aufklarung. Concerning the last two notions: they result in a large measure from Hegel's obliteration of their republican connotations in Forster's text. This defining of the political significance of theoretical choices by young hegel should permit an analogous study of Hegel's philosophical work
Menk, Tomás Farcic [UNESP]. "A formação científica do conceito de consciência em Hegel". Universidade Estadual Paulista (UNESP), 2011. http://hdl.handle.net/11449/91771.
Pełny tekst źródłaCoordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
O nosso objeto de pesquisa é a consciência, tal como ela foi elaborada por Hegel na Enciclopédia das Ciências Filosóficas em Compêndio de 1830. A consciência passou a ser efetivamente um objeto da filosofia com Kant, ao utilizá-la como mediadora entre o eu penso (de influência racionalista) e a coisa em si (de influência empirista), porém acabou por criar um dualismo insuperável entre estas duas instâncias. Todos os autores românticos e os filósofos idealistas pós Kant tentaram, ao seu modo, superar este dualismo do entendimento postulado por Kant. É nesse ambiente que nasce a filosofia hegeliana, que tenta mediar ambos os lados da relação sujeito objeto sem que haja um dualismo insuperável. Assim, no primeiro livro da Enciclopédia, Hegel estuda o ser e o pensar e como estes dois elementos estão em unidade e fundamentam tanto o Eu (sujeito pensante) quanto o objeto. No segundo livro ele estuda a lógica no seu ser-outro, ou seja, a natureza, que é pura exterioridade. E no último livro Hegel analisa o espírito, e como se dá a relação entre o sujeito pensante e o ser-outro, que é propriamente a consciência. Assim, para este estudo mostra-se necessário analisar alguns aspectos do movimento de autodeterminação do Espírito Absoluto, que possui em sua interioridade o desenvolvimento da consciência. É imprescindível para uma investigação acerca do conceito de consciência na Enciclopédia refazer o percurso de seu desenvolvimento, pois antes de ser um conceito dado ou auto-evidente, ele é uma progressiva determinação de si mesmo. Concluímos que um trabalho que possui como objeto a consciência na Enciclopédia deve, na verdade, analisar a formação cientifica do seu conceito
This study aims to examine the question of consciousness in Hegelian philosophy, more specifically in the Encyclopedia of Philosophical Sciences, 1830. Consciousness effectively became the object of philosophy with Kant, who used it as a mediator between the I think (influence of rationalist) and the thing-in-itself (empiricist influence), but ended up creating an insuperable dualism between these two instances. All romantic authors and idealist philosophers post-Kant tried, in their way, to overcome this dualism of the understanding postulated by Kant. It is in this environment where the Hegelian philosophy was born, which attempts to mediate both sides of the subject-object relationship without an insuperable dualism. Thus, in the first book in the Encyclopedia, Hegel studies the being and the thinking and how these two elements are in unit and support both the I (thinking subject) and the object. In the second book he studies the logic in its otherness (other-being), or nature, which is pure exteriority. And in the last book Hegel analyses the spirit, and how the relationship between the thinking subject and the otherness occur, which is properly the consciousness. So, for this study, it is necessary to analyze some aspects of the movement of self-determination of the Absolute Spirit, which has in its interiority the development of consciousness. Therefore, it is essential for an investigation of the concept of consciousness in the Encyclopedia, to remake the course of its development, because before being a given concept or self-evident, it is a progressive self-determination. We conclude that a study which has consciousness as its object the in the Encyclopedia must, in fact, analyze the scientific formation of its concept
Hémion, Jean-Marc. "La Philosophie du mariage chez Hegel : alliances et mobilisation". Nantes, 1996. http://www.theses.fr/1996NANT3013.
Pełny tekst źródłaWhat matters is to locate in hegel's works, as early as before the iena period (1800-1807) the importance attributed to marriage and love, and to follow up the successive shifts of a question the heaviness of which has always been emphasized until the berlin period (1817-1831) : thus, the question of the bond or the binding, of the inconditional faithfulness or the ontological oneness, the question of the mobility of spiritual presence, all twisted together form the vital lead of this research throughout three moves : - firstly, a passage from a political and tragic place onto a reappropriation of the mystical spouse by the lovers'relationship ; - then, a reconduction of the transcendental subject onto imagination and couple ; a reconduction performed through a sacrificial writing of "vereinigung", a philosophy of total gathering inside concept ; - finally, within the hegelian movement of the spirit becoming itself, the confrontation of the step from the familial to the statal(through civil society) with worry born from the release of space and time by machines - military as well as civilian - from within state as an articulated totality and as exposed to other states. Thus, hegel, a married philosopher, is not called upon as a biographical model or a worshipful dead but as the decided state thinker, faculty and family man, by whom are installed
Toure, Ibrahim. "Du projet hégélien : visée de tout libre et "réalisation" systématique". Poitiers, 2001. http://www.theses.fr/2001POIT5009.
Pełny tekst źródłaElouaer, Lassaad. "Le Statut du "spéculatif" dans la dialectique de l'universel et du singulier chez Hegel". Strasbourg 2, 2003. http://www.theses.fr/2003STR20003.
Pełny tekst źródłaThis work tries to point out the importance of purely and speculative knowledge in the hegelian philosophy. This knowledge, composed by concepts, resists to the dialectic mouvement of effectuation and realisation. Hegel doesn't exclude a certain autonomy of the form of the thing. In the first time, we show that hegelian anthropology is built on the purely formal work in absence of the whole determination of the concept. In the second time, we show that this philosophy is less closed to "time" and "history" concepts than closed to purely logical concept of the "becomeness". This "becomeness" allows to justify two constructions of knowledge : an empirical and historical one, and another one which is purely scientific, where thought only needs itself to build itself. At the end, we notice that the whole science system has been built by the necessity of the death of God. This death is less religious than philosophical. It's the name of the Aufhebung of logical system
Deranty, Jean-Philippe. "Genèse des Grundlinien der Philosophie des Rechts : traduction et commentaire de la première leçon de Hegel sur la philosophie du droit, Heidelberg 1817-1818 (manuscrit Wannenmann)". Paris 4, 1998. http://www.theses.fr/1998PA040009.
Pełny tekst źródłaPelletier, Nicolas. "Vérité et beauté de la nature et de l'œuvre d'art dans les Cours d'esthétique de Hegel". Master's thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/42207.
Pełny tekst źródłaKsiążki na temat "1770-1831"
Haldenwang, Hasso von. Christian Haldenwang, Kupferstecher (1770-1831). Frankfurt am Main: Kunstgeschichtliches Institut der Johann Wolfgang Goethe-Universität, 1997.
Znajdź pełny tekst źródłaGoethe, Johann Wolfgang von. Mit Goethe auf Reisen: Schilderungen, Berichte, Beobachtungen : 1770-1831. München: Langen Müller, 1993.
Znajdź pełny tekst źródłaAlthusser, Louis. The spectre of Hegel: Early writings. London: Verso, 1997.
Znajdź pełny tekst źródła1953-, Vieweg Klaus, red. Hegel: Vision und Konstruktion einer Vernunftgeschichte der Freiheit. Frankfurt am Main: P. Lang, 1991.
Znajdź pełny tekst źródła1930-, Stepelevich Lawrence S., i Hegel Society of America. Meeting., red. Selected essays on G.W.F. Hegel. Atlantic Highlands, N.J: Humanities Press, 1993.
Znajdź pełny tekst źródłaHarris, H. S. Hegel's ladder. Indianapolis: Hackett, 1997.
Znajdź pełny tekst źródłaWare, Robert Bruce. Hegel: The logic of self-consciousness and the legacy of subjective freedom. Edinburgh: Edinburgh University Press, 1999.
Znajdź pełny tekst źródłaDaskalaki, Maria. Vernunft als Bewusstsein der absoluten Substanz: Zur Darstellung des Vernunftbegriffs in Hegels "Phänomenologie des Geistes". Berlin: Akademie Verlag, 2012.
Znajdź pełny tekst źródła1962-, Stern Robert, red. G.W.F. Hegel: Critical assessments. London: Routledge, 1993.
Znajdź pełny tekst źródłaInwood, M. J. Hegel. London: Routledge, 1998.
Znajdź pełny tekst źródłaCzęści książek na temat "1770-1831"
Burns, Anthony. "Hegel (1770–1831)". W Interpreting Modern Political Philosophy, 162–79. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-4039-0725-7_9.
Pełny tekst źródłaMattes, Mark. "Georg W.F. Hegel (1770–1831)". W Nineteenth-Century Lutheran Theologians, 41–66. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666551307.41.
Pełny tekst źródłaKirkland, Frank M. "Georg Wilhelm Friedrich Hegel (1770–1831)". W Contributions to Phenomenology, 292–98. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_67.
Pełny tekst źródłaSandkaulen, Birgit. "Hegel, Georg Wilhelm Friedrich (1770–1831)". W Goethe Handbuch, 468–71. Stuttgart: J.B. Metzler, 1998. http://dx.doi.org/10.1007/978-3-476-03655-1_151.
Pełny tekst źródłaLüthy, Herbert. "Georg Wilhelm Friedrich Hegel (1770–1831)". W Die Fairness-Formel, 47–52. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-07956-7_6.
Pełny tekst źródłaPhillips, Craig A. "Georg Wilhelm Friedrich Hegel (1770-1831)". W The Student's Companion to the Theologians, 276–86. Oxford: Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118427170.ch38.
Pełny tekst źródłaVormbaum, Thomas. "Georg Wilhelm Friedrich Hegel (1770–1831)". W Moderne deutsche Strafrechtsdenker, 137–47. Berlin, Heidelberg: Springer Berlin Heidelberg, 2011. http://dx.doi.org/10.1007/978-3-642-17200-7_10.
Pełny tekst źródłaHoward, Alex. "Georg Wilhelm Friedrich Hegel (1770–1831)". W Philosophy for Counselling and Psychotherapy, 214–24. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-1-137-04644-4_22.
Pełny tekst źródłaClack, Beverley. "G. W. F. Hegel 1770–1831". W Misogyny in the Western Philosophical Tradition, 175–78. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230212800_14.
Pełny tekst źródłaHidalgo, Oliver. "Georg Wilhelm Friedrich Hegel (1770–1831)". W Tocqueville-Handbuch, 114–15. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05754-9_28.
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