Gotowe bibliografie tematyczne / Hegel

Gotowa bibliografia na temat „Hegel”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Hegel"

Mathorne, William. "Nadine Mooren: Hegel und die Religion". Zeitschrift für philosophische Literatur 8, nr 1 (8.02.2020): 17–22. http://dx.doi.org/10.21827/zfphl.8.1.35573.

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남기호. "Hegels Erkenntnistheorie -Ist Hegel eigentlich Idealist?" Hegel-Studien (Hegel-Yeongu) ll, nr 24 (grudzień 2008): 9–45. http://dx.doi.org/10.17281/khegel.2008..24.001.

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Arndt, Andreas, Myriam Gerhard, Jure Zovko, Samir Arnautović i Vahidin Preljević. "Hegel und die Moderne". Hegel-Jahrbuch 18, nr 1 (styczeń 2012): 1–306. http://dx.doi.org/10.1524/hgjb.2012.0000.

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

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RAJKOVIĆ, MARICA. "ŠILER: ESTETIKA I FILOZOFIJA UMETNOSTI". ARHE 13, nr 26 (11.05.2017): 57. http://dx.doi.org/10.19090/arhe.2016.26.57-78.

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

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Bourgeois, Bernard. "Après Hegel, encore Hegel". Les Études philosophiques N° 140, nr 1 (6.01.2022): 9–13. http://dx.doi.org/10.3917/leph.221.0009.

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Žižek, Slavoj. "With Hegel Beyond Hegel". Criticism 53, nr 2 (2011): 295–313. http://dx.doi.org/10.1353/crt.2011.0011.

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

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Milisavljevic, Vladimir. "Über den sinn von Hegels institutionalismus". Theoria, Beograd 51, nr 3 (2008): 65–84. http://dx.doi.org/10.2298/theo0803065m.

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

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Jung, Daehun. "SPIEL MIT DER MASKE: HEGEL UND SCHLEGEL ZUR KOMÖDIE". Kriterion: Revista de Filosofia 63, nr 151 (styczeń 2022): 79–97. http://dx.doi.org/10.1590/0100-512x2021n15104dj.

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

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이재성. "Hegels politische Philosophie: Wie rechtfertigt Hegel seine Staatsphilosophie?" Hegel-Studien (Hegel-Yeongu) ll, nr 21 (czerwiec 2007): 85–116. http://dx.doi.org/10.17281/khegel.2007..21.003.

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Rozprawy doktorskie na temat "Hegel"

Pettersson, Björn. "Hegels kritik av Rousseaus allmänvilja : Frihetsbegreppets utveckling hos Hegel". Thesis, Södertörn University College, The School of Culture and Communication, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-1662.

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This is a study concerning Hegel’s critic of Rousseau’s common will and shows how Hegel’s concept of freedom should be understood from this criticism. This is done first of all through a study of Rousseau’s social contract and Hegel’s Philosophy of Right. The different state theories which Rousseau and Hegel represent, are evaluated separately, first Rousseau’s then Hegel’s to see how Hegel’s philosophy is a continuation of Rousseau’s philosophy. The most important concepts of this essay are Rousseau’s ”moral freedom” and Hegel’s concept of the ethical system.

Detta är en studie om Hegels kritik av Rousseaus allmänvilja och visar hur Hegels frihetsbegrepp ska förstås utifrån denna kritik. Detta görs först och främst genom en studie av Rousseaus verk samhällsfördraget och Hegels verk Rättsfilosofin. De olika statsteorierna som Rousseau och Hegel representerar behandlas var och en för sig, först Rousseaus sedan Hegels för att se hur Hegel bygger vidare sin filosofi utifrån Rousseau. Huvudbegrepp i uppsatsen är moralisk frihet eller moralitet och sedlighet.

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Stephenson, A. H. "Hegel and Spinoza". Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371741.

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AZIZ, A. HUSSAIN. "Hegel et l'islam". Poitiers, 1987. http://www.theses.fr/1987POIT5024.

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Le moment de l'islam a une grande importance dans la philosophie hegelienne de l'histoire universelle. Ce moment trouve sa necessite fondamentale dans la dialectique interne du processus de la quatrieme formation universelle a savoir le monde germanique. C'est le moment de l'antithese absolue dans cette dialectique : un moment exterieur donc negatif. De plus, la conscience islamique se presente comme une conscience negative : son contenu est fonde sur l'abstraction et la separation absolue entre l'objectif et le subjectif. Cependant, bien qu'essentiellement philosophique, la conception hegelienne de l'islam a ses origines dans la theologie chretienne et dans la tradition intellectuelle occidentale, hostile a l'islam
The islam's moment has a great importance in hegel's philosophy of the universal history. This moment finds its fondamental necessity in the inner dialectic of the forth universal formation of the process that is to say the germanic world. It's the moment of absolute antithesis in this dialectic. : an extern moment, it mean negativ. However the islamic consciousness presents itself as a negativ one. Its contain is based on the abstraction and the absolut separation of the objectiv and the subjectiv. Though it's essentially philosophic, hegel's islam conception has its backgraund in the christian theology and in occidental intellectual customs hostil to islam

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DIBI, KOUADIO. "L'homme selon hegel". Poitiers, 1987. http://www.theses.fr/1987POIT5006.

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Hegel est souvent considere comme un penseur abstrait, dissolvant tout dans la fluidite du concept, sans respecter le singulier en lui-meme. Sous cet aspect, il ne reserverait aucune place a l'homme, apprehende dans l'epaisseur pure de sa subjectivite. Contre cette vue, la pensee de hegel ne permet-elle pas, au contraire, d'honorer l'homme, de le saisir comme cet etre qui ne s'ouvre a sa propre plenitude que dans l'acte paradoxal par lequel il se dessaisit de sa singularite pour en faire sacrifice a l'absolu? hegel nous offre une pensee du sejourner. Le proces infini de la negativite, sursumant sans cesse les figures et moments ne l'accomplissant pas comme totalite, ne vient-il pas liberer le mouvement de la vie, traduisant ainsi la volonte de lier le substantiel a la necessite d'un sejour qui lui fasse pleinement droit? pensee du sejourner, la philosophie de hegel n'est telle que parce qu'elle est, au fond, une philosophie destinale, essentiellement attentive a cette epaisseur sans epaisseur nouant l'esprit et le temps pour faire du present une croix. Il nous parait finalement que l'abstraction hegelienne est toujours une abstraction concrete, ce en quoi consiste la nature meme du speculatif. Le fondement de toute ethique, de l'homme en tant qu'etre en obligation, ne se trouve-t-il pas dans la nuit de la reflexion de l'essence, laquelle, comme lieu de sauvegarde de l'intimite, est le lieu d'ou seulement peut provenir une intimation?
Hegel is generally considered as a philosopher dissolving any reality in the fluididy of the concept: he doesn't have the mere respect for singular being, in itself. So no attention is paid to man in the intrinsical depth of his subjectivity. In the contrary, we do think hegel raises man to a place where he comes to be honoured as a being who gets to his own plenitude if only he sacrifices his singularity for the absolute. Hegel develops a "staying thought". The infinite process of negativity, while "sursuming" all the forms and moments unable to accomplish it as totality, liberates the movement of life, and expresses the necessity to find a substantial stay where rationality comes to coincide with itself in depth. Hegel's philosophy is a destinal one, paying attention to this infinite depthe where spirit and time become knotted like a cross of the present. Finally, hegelian abstraction can be said a concrete abstraction. Ethics and man as an obliged being do only have their fundation in the night of the essence as reflexion. Because it comes to save intimity, the reflexion of the essence is the ground from which can proceed an intimation

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Bondeli, Martin. "Hegel in Bern /". Bonn : Bouvier Verl, 1990. http://catalogue.bnf.fr/ark:/12148/cb35493146x.

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Wickert, Tarcisio Alfonso. "Reconhecimento em Hegel". reponame:Repositório Institucional da UFSC, 2013. https://repositorio.ufsc.br/handle/123456789/107409.

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Tese (doutorado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Filosofia, Florianópolis, 2013.
Made available in DSpace on 2013-12-06T00:03:06Z (GMT). No. of bitstreams: 1 320601.pdf: 789025 bytes, checksum: dfa7c0d1ae1589cb0abf04c30fcf8a7f (MD5) Previous issue date: 2013
Esta tese visa analisar e investigar o conceito de Reconhecimento e Alteridade nas obras da Fenomenologia do Espírito e Princípios da Filosofia do Direito de Hegel. Demonstraremos inicialmente como esses conceitos se constituem num movimento e desenvolvimento da consciência em direção à autoconsciência, precisamente, nas figuras do senhor e servo da Fenomenologia do Espírito. Num segundo momento, mostraremos como Hegel, partindo da autoconsciência, chega ao Espírito Objetivo na sua Filosofia do Direito, com ênfase na família, sociedade civil e Estado, numa perspectiva do mútuo reconhecimento. Num terceiro momento, nosso intuito é comparar o reconhecimento em Hegel e a leitura de Axel Honneth. Apresentaremos as bases do conceito de reconhecimento em Honneth, pautadas no amor, no direito e na solidariedade. Mostraremos como Honneth se utiliza do conceito de reconhecimento em Hegel e quais são as diferenças entre esses dois pensadores. Nesse sentido o nosso propósito é também expor como e porque Honneth faz a passagem do reconhecimento para a reificação, numa tentativa de superar o próprio reconhecimento.

Abstract : This thesis aims to analyse and investigate the concept of Recognition and Alterity in Hegel´s Spirit Phenomenology and the Principles of the Philosophy of Right. Firstly it will be demonstrated how these concepts constitute a movement and a development from conscience into selfconscience precisely in the steps of master and slave in the Phenomenology of the Spirit. In a second moment we will show how Hegel, from the selfconscience arrives to the Objective Spirit in his Philosophy of Right, with emphasis in the family, civil society and State in a perspective of mutual recognition. In a third moment, our intention is to compare the recognition in Hegel and the reading of Axel Honneth. We will present the basis of the recognition concept in Honneth, guided in love, right and in solidarity. We will show how Honneth uses the Concept of recognition in Hegel and what are the differences between these two philosophers. In this sense our purpose is also to show how and why Honneth makes the passage from recognition to reification, as an attempt to overcome the recognition itself.

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Speck, Simon John. "Hegel on time : Derrida, Glas and "the remain(s) of a Hegel"". Thesis, University of Warwick, 1993. http://wrap.warwick.ac.uk/55818/.

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This thesis takes up the challenge of Jacques Derrida's Glas from an Hegelian perspective and addresses the central question of Derrida's book: "quoi du reste [ ••• ] d'un Hegel?" - "what remain(s) of a Hegel?". Glas construes a Hegel whose system is 'reappropriative' of all alterity and Derrida's efforts are devoted to disclosing the elements of Hegel's system that are not only incapable of reappropriation but which are, for that reason, the system's condition of possibility. Each chapter of the thesis addresses the construction of these 'remain(s), with regard to Hegel's text. The essay considers Derrida's reconstruction of Hegel's conception of Sophocles' Antigone, of the absolute religion and the construal of the Jews, whilst it also addresses the 'general fetishism' that is the method of Glas and is paricularly evident in the portion of the text devoted to Genet. In response, the thesis examines the Hegel of deconstruction and counters this construal with a rereading of the Hegel texts from which the 'remain(s), are collected. The fundamental argument of the thesis is that Glas presupposes and confronts the Hegel-reading of Alexandre Kojeve: a 'reappropriative' Hegel whose system concludes with the selftransparency of the bourgeois subject as citizen of the modern state. The 'remain(s)' represent all that refuses to be subsumed by the law or 'concept' of this state. In parallel, the argument focuses upon Derrida's construal of Hegel's thought as the 'metaphysics of the proper' and the essay thereby conceives of 'differance' as the alienation that constitutes formal identity or 'propriety'. Thus, the inadmissable 'remain(s), supply the formally-universal state and citizen of Kojeve with the moment of 'difference' that it must suppress: the 'remain(s)' collude with the sphere of production and exchange, with civil society and the proprietor. In contrast to the Kojevean Hegel of Glas, the thesis shows that Hegel's thought is not the narrative justification of modern, positive, property law but the determination of the latter's fixed and abstract oppositions. The response to Glas considers the 'remain(s)' to be the moment of alienation that is constitutive of the modern, universal right of private appropriation. Derrida, incapable of thinking otherwise than according to abstract law renders that moment transcendental. Thus, the thesis depicts Hegel as confronting the one-sided conceptuality of Kojevean 'right' and the one-sided emphasis upon non-identity and intuition in Derridean differance. The thesis asserts that Hegel's 'absolute' and the notion of 'ethical life', far from being the justification of positive law, adumbrate the possibility of cognizing this law without imposing the abstract concept anew. In the name of precluding the domination of the concept, however, the 'remain(s), will simultaneously reassert positive law as 'unknowable' whilst maintaining the violence of the law's imposition and its undeterminable oppositions.

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Tavares, Pierre Franklin. "Hegel, critique de l'Afrique : introduction aux études critiques de Hegel sur l'Afrique". Paris 1, 1990. http://www.theses.fr/1990PA010555.

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On a longtemps tenu les textes hégéliens consacrés à l’Afrique pour secondaires, voire sans importance. Or, leur lecture attentive montre qu'il n'en est rien. Ils frappent par leur richesse étonnante et leur composition hétéroclite. Hegel, remarquons le, n'en est pas l'auteur. Au demeurant, il n'a jamais rien rédigé sur l’Afrique. Les textes en présence appartiennent à ses disciples qui, en la matière, ne lui ont pas été fidèles. Tissus de paradoxes, de contresens et de contradictions, ils ne laissent apparaitre ni les tensions auxquelles Hegel fut soumis durant ses recherches africanistes, ni ses hésitations (Egypte, Ethiopie) et ses refus (Saint-Domingue). Au reste, on y dénombre au moins trois conceptions de l’Afrique, ce qui jusqu'ici n'a jamais été mis en évidence. Nous avons tenté de reconstituer, période après période, l'itinéraire africain de Hegel qui participe intimement de son évolution, de Stuttgart à Berlin. Entre 1822 et 1826, ses études critiques le conduisent à réintégrer l’Afrique au sein de l'histoire. En 1831, à la veille de sa mort, Hegel s'apprêtait à remanier sa conception de l’Afrique. Son parcours de l'esprit africain mérite d'être entièrement repensé et refait
During along time, hegelian's texts about Africa have been considered subordinate, indeed without importance. Yet, their thorough reading shows they were not. They strike by their surprising richness and their heterogeneous composition. Hegel, we observe it, isn't the author. They belonged to his disciples who, on the subject, were unreliables. Tissues of paradox, misinterpretations and contradictions, these texts do not show the tensions which occupied Hegel during his africanists researches, neither his hesitations (Egypt, Ethiopia) nor his denials (Saint-Domingue). Besides, we count within three conceptions of Africa never been in evidence. Therefore, we have tried to reconstitute, period after period, the hegel's African itinary which takes intimately part in his evolution, from Stuttgart to Berlin. Between 1822 and 1826, his critical studies induce him to restore africa in the history. In 1831, just before his death, hegel got ready to adapt his conception of Africa. His run of african spirit is worth beeing completely thought over and done again

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Hourani, Rateb. "Hegel et le soufisme ou le soufisme philosophique, d'al-farabi a hegel". Paris 1, 1988. http://www.theses.fr/1988PA010547.

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Il s'agit dans cette these d'une etude comparative de deux systemes philosophiques, celui d'al-farabi et de hegel. Les deux systemes chacun dans son epoque, sont consideres d'une part, comme synthese vivante de la pensee subjectivante et de la pensee objectivante et, d'autre part, comme le rationnel en soi et pour soi. La premiere partie, intitulee l'historique", traite des origines communes aux deux systemes, notamment religieuse et philosophiques : l'islam, en tant que reforme des deux religions monotheistes qui l'ont precede, dans le cas d'alfarabi; la reforme lutherienne dans le cas de hegel, et la philosophie grecque dans sa forme neoplatonicienne dans le cas d'al-farabi comme de hegel. La deuxieme partie traite du systeme lui-meme, en tant que le rationnel en soi et pour soi, suivant la division du systeme hegelien : science de la logique, philosophie de la nature, philosophie de l'esprit. La troisieme partie est consacree a la continuite historique du systeme a travers des auteurs comme ibn sina (avicenne), al-ghazali, ibn tufayl et spinoza. Dans le cas d'al-farabi comme de hegel, la religion vraie est comprise comme une religion de la liberte interieure, d'une relation libre et infinie a soi, par opposition a toute religion d'autorite. Quant a la philosophie, elle n'est, selon nos philosophes, que la forme rationnelle et objective de cette liberte interieure. D'ou le terme de "soufisme philosophique" qui, a notre avis, convient le mieux a cette maniere de philosophe

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Hourani, Rateb. "Hegel et le soufisme ou le soufisme philosophique, d'al-Farabi à Hegel". Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37614391h.

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Książki na temat "Hegel"

Gessmann, Martin. Hegel. Freiburg: Herder, 2004.

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Martinetti, Piero. Hegel. Milano: Celuc libri, 1985.

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Deligiorgi, Katerina, red. Hegel. Stocksfield: Acumen Publishing Limited, 2009. http://dx.doi.org/10.1017/upo9781844653775.

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Heidegger, Martin. Hegel. Frankfurt am Main: V. Klostermann, 1993.

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Inwood, M. J. Hegel. London: Routledge, 1999.

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1944-, Inwood M. J., red. Hegel. Oxford, OX: Oxford University Press, 1985.

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1967-, Giuspoli Paolo, i Mendola Gianluca, red. Hegel. Roma: Carocci, 2010.

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1942-, Lamb David, red. Hegel. Aldershot, Hants, England: Dartmouth, Ashgate, 1998.

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Singer, Peter. Hegel. Bukarest: Humanitas, 1996.

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Beiser, Frederick C. Hegel. London: Routledge, 2006.

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Części książek na temat "Hegel"

Kockelmans, Joseph J. "Hegel". W Phaenomenologica, 35–45. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-009-5067-2_3.

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Giladi, Paul. "Hegel". W Handbuch Pragmatismus, 250–56. Stuttgart: J.B. Metzler, 2018. http://dx.doi.org/10.1007/978-3-476-04557-7_34.

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Hölzing, Philipp. "Hegel". W Ein Laboratorium der Moderne, 105–16. Wiesbaden: Springer Fachmedien Wiesbaden, 2015. http://dx.doi.org/10.1007/978-3-658-08427-1_8.

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Hartmann, Jürgen, Bernd Meyer i Birgit Oldopp. "Hegel". W Geschichte der politischen Ideen, 163–76. Wiesbaden: VS Verlag für Sozialwissenschaften, 2002. http://dx.doi.org/10.1007/978-3-322-80418-1_10.

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Westphal, Merold. "Hegel". W The Blackwell Companion to Modern Theology, 293–310. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996768.ch18.

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Rockmore, Tom. "Hegel". W A Companion to the Philosophy of History and Historiography, 468–76. Oxford, UK: Wiley-Blackwell, 2009. http://dx.doi.org/10.1002/9781444304916.ch42.

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Fergusson, David. "Hegel". W The Blackwell Companion to Nineteenth-Century Theology, 58–75. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444319972.ch3.

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Ikäheimo, Heikki. "Hegel". W Recognition and the Human Life-Form, 64–114. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003272120-4.

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Symonds, Michael. "Hegel". W The Appeal of Art in Modernity, 56–84. New York: Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9781351233941-3.

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Quante, Michael. "Hegel". W A Companion to the Philosophy of Action, 537–45. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444323528.ch66.

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Streszczenia konferencji na temat "Hegel"

Zhang, Haopeng, Xiao Liu i Jiawei Zhang. "HEGEL: Hypergraph Transformer for Long Document Summarization". W Proceedings of the 2022 Conference on Empirical Methods in Natural Language Processing. Stroudsburg, PA, USA: Association for Computational Linguistics, 2022. http://dx.doi.org/10.18653/v1/2022.emnlp-main.692.

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PEREIRA, MURILO LEITE, i Carolina Peters. "HEGEL NO TEMPO DO FIM: A FILOSOFIA CONTRA O RELÓGIO". W Anais do I Congresso Brasileiro Interdisciplinar em Ciência e Tecnologia. Recife, Brasil: Even3, 2020. http://dx.doi.org/10.29327/121206.1-18.

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Paz-Argaman, Tzuf, Tal Bauman, Itai Mondshine, Itzhak Omer, Sagi Dalyot i Reut Tsarfaty. "HeGeL: A Novel Dataset for Geo-Location from Hebrew Text". W Findings of the Association for Computational Linguistics: ACL 2023. Stroudsburg, PA, USA: Association for Computational Linguistics, 2023. http://dx.doi.org/10.18653/v1/2023.findings-acl.460.

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Catanu, Paul. "Nietzsche, Hegel and Historicism: A Polemic With Foucault’s Reading of Nietzsche". W ARA 40th Congress. American Romanian Academy of Arts and Sciences, 2016. http://dx.doi.org/10.14510/40ara2016.4034.

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Munafò, Alessandro, Sanjeev Kumar, Sung Min Jo i Marco Panesi. "Hegel: a high-fidelity flexible software for hypersonics and plasma simulations". W AIAA SCITECH 2024 Forum. Reston, Virginia: American Institute of Aeronautics and Astronautics, 2024. http://dx.doi.org/10.2514/6.2024-0449.

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Li, Guode. "A Comparative Study of the Epic Views of Aristotle and Hegel". W Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.231.

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Lion, Thiago Ferreira. "O Vazio Estruturante da Mercadoria e do Pensamento em Marx e Hegel". W VIII Semana de Orientação Filosófica e Acadêmica. São Paulo: Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/phipro-sofia-039.

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Dantas, Lucia Ferraz Nogueira de Souza. "A representação pictórica na estética de Hegel e a importância da cor na pintura holandesa do século XVII". W Encontro da História da Arte. Universidade Estadual de Campinas, 2015. http://dx.doi.org/10.20396/eha.11.2015.4281.

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Streszczenie:

Neste estudo, pautado, sobretudo, em determinadas passagens dos Cursos de Estética de Hegel, examinamos certos aspectos atinentes à relação entre ideal e natural na representação pictórica. De início, o que desde logo inferimos a respeito desta relação, que nos termos hegelianos, condiz com grau ótimo a expressão plástica que consiga reunir as dimensões espiritual e substancial da pintura, fixando-se a holandesa, mais precisamente a pintura de gênero produzida no século XVII, como manifestação pictórica catalisadora de qualidade maior propugnada por Hegel e pautada em dois fatores primordiais: o primeiro deles, circunscrito ao âmbito do conteúdo, afeito à escolha do prosaico, do comum, do transitório, a operar maior ênfase ao caráter espiritual da pintura; o segundo, inscrito nas determinações do material sensível, a se valer, sobretudo, da cor como meio de encantamento e aproximação do espectador com o objeto artístico, nosso principal objeto de reflexão aqui.

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Borges, Thiago Mendes. "Elementos para uma reconstrução da História Universal: pensamento e memória na filosofia negativa de Hegel". W VIII Semana de Orientação Filosófica e Acadêmica. São Paulo: Editora Edgard Blücher, 2014. http://dx.doi.org/10.5151/phipro-sofia-041.

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José Bernardi, Clacir, i Maria Eduarda Tebet Rocha. "O CLAMOR DA SOCIEDADE POR SEGURANÇA PÚBLICA E AS PORTAS PARA O AUTORITARISMO: UMA ANÁLISE SOB A ÓTICA DA DIALÉTICA DE HEGEL". W I Congresso de Direito e Democracia. ,: Even3, 2019. http://dx.doi.org/10.29327/icdded2019.227033.

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Raporty organizacyjne na temat "Hegel"

Scot, Barbara. Hegel and the Concept of Religion in Greek Tragedy. Portland State University Library, styczeń 2000. http://dx.doi.org/10.15760/etd.2260.

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Kim, Soohyun, i Insook Ahn. Cyclical Changes in Women's Heel Height and Relationships between Heel Height and Economy. Ames: Iowa State University, Digital Repository, listopad 2015. http://dx.doi.org/10.31274/itaa_proceedings-180814-186.

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Pollack, Jonathan R. Achilles Heel of ETS Fusions. Fort Belvoir, VA: Defense Technical Information Center, lipiec 2010. http://dx.doi.org/10.21236/ada540242.

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M.A. Ebadian, Ph D. WASTE CONDITIONING FOR TANK HEEL TRANSFER. Office of Scientific and Technical Information (OSTI), styczeń 1999. http://dx.doi.org/10.2172/772515.

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Barnes, M. J. Waste Tank Heel Chemical Cleaning Summary. Office of Scientific and Technical Information (OSTI), grudzień 2003. http://dx.doi.org/10.2172/820002.

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NAVAL WAR COLL NEWPORT RI. Spacelift: The Achilles' Heel of American Spacepower. Fort Belvoir, VA: Defense Technical Information Center, luty 2002. http://dx.doi.org/10.21236/ada401126.

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Weaver, Robert W. Gasoline: The Achilles Heel of U.S. Energy Security. Fort Belvoir, VA: Defense Technical Information Center, marzec 2010. http://dx.doi.org/10.21236/ada521798.

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Grams, W. H. Double-Shell Tank Retrieval Allowable Heel Trade Analysis. Office of Scientific and Technical Information (OSTI), wrzesień 1995. http://dx.doi.org/10.2172/274891.

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Holland, Gary W. Resource Allocation: The Department of Defense's Achielle's Heel. Fort Belvoir, VA: Defense Technical Information Center, maj 2003. http://dx.doi.org/10.21236/ada424587.

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Houser, Robert E. Will the Military Sealift Become Our Achilles Heel? Fort Belvoir, VA: Defense Technical Information Center, maj 1991. http://dx.doi.org/10.21236/ada240640.

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