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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.
Pełny tekst źródłaThis 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.
Stephenson, A. H. "Hegel and Spinoza". Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371741.
Pełny tekst źródłaAZIZ, A. HUSSAIN. "Hegel et l'islam". Poitiers, 1987. http://www.theses.fr/1987POIT5024.
Pełny tekst źródłaThe 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
DIBI, KOUADIO. "L'homme selon hegel". Poitiers, 1987. http://www.theses.fr/1987POIT5006.
Pełny tekst źródłaHegel 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
Bondeli, Martin. "Hegel in Bern /". Bonn : Bouvier Verl, 1990. http://catalogue.bnf.fr/ark:/12148/cb35493146x.
Pełny tekst źródłaWickert, Tarcisio Alfonso. "Reconhecimento em Hegel". reponame:Repositório Institucional da UFSC, 2013. https://repositorio.ufsc.br/handle/123456789/107409.
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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.
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/.
Pełny tekst źródłaTavares, Pierre Franklin. "Hegel, critique de l'Afrique : introduction aux études critiques de Hegel sur l'Afrique". Paris 1, 1990. http://www.theses.fr/1990PA010555.
Pełny tekst źródłaDuring 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
Hourani, Rateb. "Hegel et le soufisme ou le soufisme philosophique, d'al-farabi a hegel". Paris 1, 1988. http://www.theses.fr/1988PA010547.
Pełny tekst źródłaHourani, 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.
Pełny tekst źródłaAkca, Uljana. "Hegel och Guds död". Thesis, Södertörns högskola, Institutionen för kultur och kommunikation, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-16268.
Pełny tekst źródłaLe, Fol Pierre-François. "Hegel et la pauvreté". Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/9329.
Pełny tekst źródłaFrédérick, Maxime. "La pensée chez Hegel". Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24825/24825.pdf.
Pełny tekst źródłaSullivan, Joanne F. "Hegel and sexual difference". Thesis, University of Essex, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.400983.
Pełny tekst źródłaOliveira, Maíra Protasio Dias de. "Experiência estética em Hegel". Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-05092018-132141/.
Pełny tekst źródłaThe present work is a dissertation that aims to investigate how we can understand the concept of aesthetic experience in Hegelian philosophy, taking as the starting point the way Hegel works the concept of experience in the Phenomenology of the spirit. From this first stage of our research, we also seek to understand how the concept of experience can be understood in the Encyclopedia of philosophical sciences, to only then progress our analysis to the Hegels aesthetics: lectures on fine art, where we can find indeed a work focused primarily on the theme of art and thus is where we will find a way to think of the concept of experience observed in the two works mentioned above in the specific context of aesthetics, i.e. the philosophy of art. That being said, the present work seeks to analyse, throughout the second and third chapters, the various aspects present in Hegels aesthetics: lectures on fine art which have greater relevance in light of our objective, the investigation of the theme of aesthetic experience, keeping us in reference to the concept of experience presented at the beginning, in the first chapter.
Giusti, Miguel. "Hegel ante la modernidad". Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112975.
Pełny tekst źródłaQuentin, Bertrand. "Hegel et le scepticisme". Paris 1, 2002. http://www.theses.fr/2002PA010642.
Pełny tekst źródłaBianchi, Olivia. "Hegel et la peinture". Paris 1, 2002. http://www.theses.fr/2002PA010625.
Pełny tekst źródłaReich, Evânia Elizete. "O reconhecimento em Hegel". Florianópolis, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/100571.
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A presente dissertação é uma análise do conceito de reconhecimento na filosofia hegeliana, essencialmente nas duas obras do jovem Hegel, o Sistema da eticidade (1802-1803) e a Realphilosophie (1805-1806) e na obra da maturidade, Princípios da Filosofia do direito (1821). Contrariando uma leitura inicialmente feita pelo filósofo contemporâneo Axel Honneth em seu livro Luta por Reconhecimento (1996), que aponta a Fenomenologia do Espírito como a última obra em que Hegel teria tratado do tema do reconhecimento, defendo que este conceito permanece na Filosofia do direito, através das três esferas do espírito objetivo, isto é, o direito abstrato, a moralidade e a eticidade. Para tanto apresento o tema do reconhecimento nas obras do período de juventude retirando elementos necessários a compreensão de sua presença no movimento da última obra hegeliana da maturidade.
The following essay is an analysis of the concept of recognition in Hegel's philosophy, focused on Hegel's two early works, the System of ethicity (1802-1803) and the Realphilosophie (1805-1806), as well as on his later work, Principles of the philosophy of Right (1821). It aims at countering an initial reading by Axel Honneth in his Struggle for Recognition (1996), who point to the Phenomenology of the Spirit as being the last work in which Hegel supposedly tackled the theme of recognition. It makes the point that, on the contrary, the concept of recognition is still present in the Philosophy of Right, through the three spheres of the objective spirit, that is, abstract right, morality and ethicity. Therefore, I introduce the theme of recognition in the works from the time of Hegel's youth, sorting out the elements necessary to an understanding of its presence in the last work from Hegel's mature period.
Oppenheimer, Christa. "Anerkennung, Mißachtung und Gewalt : anerkennungstheoretische Reflexionen am Beispiel von Frauen- und Heiratshandel sowie Vergewaltigung als Kriegspraxis". Königstein/Taunus Helmer, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2782222&prov=M&dokv̲ar=1&doke̲xt=htm.
Pełny tekst źródłaDogan, Sevgi. "Hegel And Marx On Alienation". Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/3/12609355/index.pdf.
Pełny tekst źródłas philosophies in terms of this question. In Hegel&rsquo
s philosophy, alienation is part of the process of self-creativity and self-discovery. For Marx, it is the result of the capitalist mode of production. While Hegel explains the existence of the human being through focusing on its ontological dimension, Marx evaluates the term alienation in terms of the economic dimension which he claims that Hegel ignores. The understanding of these philosophers about how they make understandable the process, circumstances and results of alienation is significant for the subject of this thesis. The thesis concludes that, Marx, in spite of his criticisms of Hegel is closer to Hegel than is thought. An additional claim is that Marx&rsquo
s criticisms of Hegel complement Hegel&rsquo
s philosophy rather than overcoming it. The supporting analysis of the thesis is the discussion of whether Marx&rsquo
s criticisms related to Hegel&rsquo
s understanding of alienation as abstract, mystifying, and nonsense are right or wrong. Hegel&rsquo
s conception of alienation has thus been examined by way of Marx&rsquo
s criticisms.
Lynch, Thomas John. "Hegel, political theology and apocalypticism". Thesis, Durham University, 2014. http://etheses.dur.ac.uk/9463/.
Pełny tekst źródłaBourassa, François. "Crime et châtiment chez Hegel". Mémoire, Université de Sherbrooke, 1996. http://hdl.handle.net/11143/7827.
Pełny tekst źródłaTiberghien, Gilles A. "Hegel et le romantisme allemand". Paris 4, 1985. http://www.theses.fr/1985PA040033.
Pełny tekst źródłaEtavard, François. "Hegel historien de la philosophie". Paris 1, 1997. http://www.theses.fr/1997PA010572.
Pełny tekst źródłaOBAME, ANGUERE SYLVER. "L'absolu et l'histoire selon hegel". Paris 4, 1986. http://www.theses.fr/1986PA040123.
Pełny tekst źródłaBourassa, François. "Hegel et Savigny : l'impossible réconciliation". Doctoral thesis, Université Laval, 2016. http://hdl.handle.net/20.500.11794/26675.
Pełny tekst źródłaGeorg Wilhelm Friedrich Hegel (1770-1831) and Friedrich Carl von Savigny (1779-1861) were contemporaries, fellow-countrymen and Berlin University colleagues, with Hegel teaching philosophy of law and Savigny teaching Roman law. However, they were adversaries. Their confrontation, setting Hegel's rationalism up against Savigny's historicism, constitutes the subject of the present thesis. Hegel's school of thought, speculative in its approach, and Savigny's Historical School of Law were at war. This state of strife was most manifest in the feuds pertaining to judiciary issues, as attested by the three disputes - Rezeptionsstreit, Besitzstreit and Kodificationsstreit - bearing respectively on reception (of Roman law), possession (of property) and codification (of law). However, the goal here is to show that this conflict's most significant theatre was the political front. Before the events of their time - the French Revolution, the Napoleonic Empire, the Wars of Liberation, the Restoration, emerging German nationalism -, Hegel and Savigny each adopted completely different positions. Indeed, in responding to the cultural context of the day - the dissemination of counter-revolutionary thought, whose source could be traced to Edmund Burke (1729-1797), and the political Romanticism which was then taking shape - each one followed an entirely opposite path. Their respective visions of early 19th-century Germany were so divergent as to render any reconciliation between the philosopher and the jurist inconceivable.
Fitzgerald, Michael (Michael Louis) Carleton University Dissertation Philosophy. "Freedom and alienation in Hegel". Ottawa, 1992.
Znajdź pełny tekst źródłaMacedo, Rodrygo Rocha. "Guerra e estado em Hegel". reponame:Repositório Institucional da UFC, 2016. http://www.repositorio.ufc.br/handle/riufc/18089.
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This work aims to understand, from dynamic between Nation-States introduced by Hegel ideas (which is nowadays understood, en bloc, as “International Relations”), the role of war within the Hegelian Theory of State as proposal for conflict related to sovereignty issues among States. In a particular level, this handwork attempts to explain, using Hegel’s dialectical method, how violence (and its related contingences) joins the realization of the freedom in the material world, and how this same violence, which belongs together to the free will, is used by States as tool of political management. The dialectical thinking of Hegelian (found in Phenomonology of Spirit and mainly in Philosophy of Right) indicates that State appears to be the major maker of human freedom, since it is the mediator tool of resolution of conflicts between individual wills, always based on ethical values and on what is better for a community. This work, using the exegesis of the Hegelian handworks, finds passages and text parts that point to the issue of war is not just a matter of State policy, but takes into account the ontological key when the definitions “freedom” and “will” are suggested to clarify the conflict causes. This statement is based on the comprehension, within External State Law, of what is the distinction between States, assumption of the juridical and existential individuality of a nation which would provoke inevitably tensions as well. However, the present work approaches the possibility of statements “Morality”, “Religion” and the concept of “Constitution”, which are found in Hegel’s method, by the sense of community and perception of right and wrong, regardless of juridico-political institutions, may indicate the elucidation about the impasse of the coexistence between war and freedom.
O presente trabalho objetiva compreender, a partir da dinâmica entre Estados-Nação apresentada por Hegel (entendida hoje, em conjunto, por relações internacionais), como pode ser entendida a guerra na teoria hegeliana de Estado como proposta para resolução de impasses relacionados a questões que envolvam a soberania das nações. Em nível mais específico, empreende-se a tentativa de explicar, no método dialético de Hegel, como a violência (e suas contingências correlatas) segue acompanhada da efetivação da liberdade no mundo, e como esta mesma violência, associada à vontade livre, é utilizada pelos Estados como ferramenta de gerenciamento político. O texto hegeliano (na Fenomenologia do Espírito e, sobretudo, na Filosofia do Direito) demonstra que o Estado aparece como realizador pleno da liberdade humana, uma vez que se torna instrumento mediador de resolução de tensões entre as vontades individuais, sempre pautado no ético, no que seja melhor para a coletividade. Apesar de o ente estatal ocupar-se de questões que dizem respeito à sua conservação, ele partilha o mundo com outros Estados, relacionando-se com eles. O presente trabalho, a partir de uma exegese do texto hegeliano, encontra passagens que indicam que a questão da guerra não apenas reside somente no agir político do Estado, mas também consideram a chave ontológica ao tomar o recorte dos conceitos “liberdade” e “vontade” para elucidar as causas do conflito. Tal assertiva ser referenda na compreensão, dentro do Direito Estatal Externo, do que seja diferenciação entre Estados, pressuposto da individualidade jurídica e existencial de uma nação que, ontologicamente necessária, também provocaria inevitavelmente as tensões. Outrossim, o presente trabalho aborda a possibilidade de as esferas “Moralidade” e “Religião”, associados ao conceito de “Constituição”, presentes nas descrições políticas e antropológico-metafísicas de Hegel e nas quais um senso de comunidade e união, bem como o discernimento do certo e do errado, independentemente de instituições, pode indicar uma resolução sobre o impasse da coexistência entre guerra e liberdade.
Duda, Andrea <1966>. "Sulla semantica dell'essere in Hegel". Doctoral thesis, Università Ca' Foscari Venezia, 2005. http://hdl.handle.net/10579/288.
Pełny tekst źródłaStern, R. A. "Hegel and the structure of the whole : Relation and unity in the philosophy of G.W.F. Hegel". Thesis, University of Cambridge, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.383937.
Pełny tekst źródłaCho, Chong-Hwa. "Der Begriff der Reflexion bei Hegel in Bezug auf die Wesenslogik in Hegels Wissenschaft der Logik /". [S.l.] : [s.n.], 2006. http://deposit.ddb.de/cgi-bin/dokserv?idn=983132917.
Pełny tekst źródłaMäki, M. (Markku). "Republikaaninen poliittinen filosofia oikeusfilosofiana:Rousseau ja Hegel". Doctoral thesis, Oulun yliopisto, 2013. http://urn.fi/urn:isbn:9789526201221.
Pełny tekst źródłaTiivistelmä Viime aikoina on poliittisessa teoriassa yleistynyt käsitys, jonka mukaan liberalistisella poliittisella teoriassa on modernissa maailmassa varteenotettava kilpailija, nimittäin republikanistinen teoria. Tutkimuksessa pyritään esittämään tukea teesille, jonka mukaan liberalismin ja republikanismin eron keskeinen fundamentti tai ainakin yksi aivan keskeisimmistä on niiden erilainen vapauden käsite. Liberalistisella poliittisella teorialla on melkein poikkeuksetta nk. negatiivinen vapauden käsite perusteenaan, kun taas republikanisteilla on yleensä perusteena toisenlainen vapauskäsite, jonka kehittynyttä muotoa nimitetään tässä tutkimuksessa autonomiseksi vapaudeksi. Juuri mainittua teesiä perustellaan tutkimalla kahta keskeistä modernia republikanistia, Rousseauta ja Hegeliä. Ensin osoitetaan, että heillä on autonominen vapaus poliittisen teoriansa perusteena kehittyneemmässä ja rikkaammassa muodossa kuin kenelläkään heitä ennen. Toiseksi osoitetaan heidän poliittisia teorioitaan tutkimalla, että heidän käsityksensä modernista yhteiskunnasta ja poliittisesta yhteisöstä ovat varsin yhteneväiset. Kolmanneksi osoitetaan, että heillä on hyvin yhteneväinen käsitys myös niiden suhteesta. Heidän poliittisissa teorioissaan esiintyi runsaasti liberalistisesta teoriasta poikkeavia tai sille vastakkaisia yhteisiä piirteitä. Monet näistä voitiin asettaa tiiviiseen yhteyteen edellä mainitun heille pitkälti yhteisen vapauskäsitteen kanssa. Heidän luonteenomaiset eronsa voidaan usein yhdistää heidän historiallisesti erilaiseen perspektiiviinsä modernin yhteiskunnan kehitykseen. On esimerkiksi erittäin epätodennäköistä, että Rousseau olisi edes kuullut Adam Smithin Kansojen varallisuudesta, kun taas Hegelin teoria modernista yhteiskunnasta perustuu huomattavassa määrin tämän teoksen tutkimiseen. Tutkimuksen teesien perustelu nojaa Rousseaun ja Hegelin relevanttien tekstien yksityiskohtaiseen lähitulkintaan
Gouin, Jean-Luc. "Hegel, philosophe de la totalité vivante". Thesis, University of Ottawa (Canada), 1986. http://hdl.handle.net/10393/4560.
Pełny tekst źródłaGroves, Christopher. "Hegel and Deleuze : immanence and otherness". Thesis, University of Warwick, 1999. http://wrap.warwick.ac.uk/2473/.
Pełny tekst źródłaBonetto, Sandra. "Hegel and the vocabulary of nationalism". Thesis, Queen's University Belfast, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273297.
Pełny tekst źródłaBurmeister, Jon Karl. "Hegel and the Language of Philosophy". Thesis, Boston College, 2011. http://hdl.handle.net/2345/bc-ir:104380.
Pełny tekst źródłaThis dissertation attempts to give an account of philosophical language in Hegel, with particular emphasis on his claim that a philosophical exposition must be living and self-moving. Since Hegel did not provide an extended, thematized account of philosophical language, my primary approach is to take the resources of his thought in general and attempt to construct an account which is consistent with his philosophy as a whole. Thus, a large portion of this dissertation is not directly about philosophical language, but about other determinations such as becoming, indifference, contradiction, life, the understanding, reason, etc., which lay the groundwork for discussing philosophical language in the final chapter. As a preface to all of this, however, I devote Part I of the dissertation to an investigation of Hegel's view of how one should go about comprehending philosophical determinations, i.e., those things which are the subject matter of philosophy (e.g., the determination 'plant' but not 'poison ivy'; the determination 'art' but not 'Flemish Baroque painting'). Chapter 1 deals with his critique of the formalistic approach which attempts to comprehend things by 'applying' categories to them (e.g., applying 'thinking' and 'animal' to comprehend 'human being'). In Chapter 2 I discuss Hegel's alternate view of comprehension, describing this view in terms of the idea of 'expression': later categories in his encyclopedia are comprehended not by applying earlier ones to them, but by grasping the later ones as developmental expressions of the earlier ones. Thus, expression is not only a linguistic but also an ontological category, a point which is investigated in more concrete detail in Chapter 3 through a close reading of the statement "being and nothing are one and the same." As it turns out, this linguistic expression of being plays an essential role in being's ontological expression and development. In Part II, I explore the logical determinations of 'mechanism' and 'life' in the Science of Logic. To set the stage for this, Chapter 4 gives an account of the relation of 'indifference' (present between the 'parts' of a whole) and the relation of 'reciprocity' (present between the 'moments' of a whole). These two kinds of relations allow us in Chapter 5 to see more clearly why Hegel views the logical determination of mechanism as involving a movement of thought whose source is external to it, and the logical determination of life as involving self-movement and self-determination. To further clarify what Hegel means by calling philosophical thought 'living,' I discuss what he might mean by the word 'movement' in the Logic, along with his view of the relation between becoming, contradiction, and self-movement. In Part III I argue that, regarding the logical determinations of mechanism and life, the former finds particularly vivid expression in the operations of the understanding and its 'ordinary language' (Chapter 6), while the latter finds such expression in the operations of reason and its 'philosophical language' (Chapter 7). The faculty of the understanding, whose nature it is to have objects standing over against it (Gegenstände) and to operate according to the category of formal identity, is characterized by finitude and abstract thinking. As such, the ordinary language which it produces is characterized by these same qualities. This entails a.) that this language is incapable of expressing the interdependence of identity and difference, b.) that it thus views the copula ('is') as containing merely formal identity, and c.) that it tends to define its words in abstraction from each other. Another result of ordinary language being produced by the understanding is that it is incapable of providing a genuinely philosophical account of anything, insofar as such an account requires a level of self-reflexivity which the faculty of the understanding, in isolation, renders impossible. The faculty of reason, on the other hand, both includes the understanding (with its abstracting powers) and goes beyond it, particularly in its rejection of identity as merely formal (i.e., identity as independent of difference). Crucially, it is this rejection which allows reason to comprehend the dissolutions of the contradictory logical determinations which move thinking forward. Directed not toward 'objects' but toward its own self, the goal of reason is self-knowledge via the concrete experience of thinking through its own thinking, a 'thinking through' which is necessary and self-moving insofar as its internal contradictions propel it down one (and only one) logical path. The language of reason - philosophical language - is an essential part of this process. Philosophical language, qua language, possesses a contingent dimension, e.g., the way the words sound and the letters are shaped. But this contingency, I argue, does not compromise philosophical language's ability to mediate the non-contingent nature of philosophical thought; for, the nature of logic is that it can reach its full expression only through the determinations of spirit, and all such determinations (with the exception of philosophy itself) necessarily contain contingencies. Philosophical language belongs not to the logical sphere (i.e., the sphere which is wholly 'within itself' and thus wholly necessary), but rather to the spiritual one (i.e., the human realm). As a result, this language must possess contingent dimensions, for it is precisely its 'not-being-within-itself' which allows it to be other to the realm of logic, and thus to be its expression. In contrast to ordinary language, philosophical language is able to give expression to the interdependence of identity and difference, and to create the meaning of its words not as isolated 'parts' but rather as 'moments' which depend on the meanings of all the other words which it has generated. Because of this, philosophical language engages in a continual diaeresis (division) and synagoge (collection) of its meanings, splitting the meaning of a term into an opposed meaning which contradicts the previous one and leads to a new word with a new meaning, containing the remnants of the previous ones. This dialectical process is a living one insofar as the oppositions and contradictions which move the exposition forward are immanent to the exposition itself. Operating throughout the entire encyclopedia (Science of Logic, Philosophy of Nature, Philosophy of Spirit), the self-moving linguistic diaeresis and synagoge reaches its conclusion in the final definition, that of the term 'philosophy,' thereby bringing together in one word the living remains of the meanings of all prior determinations. Because philosophy and philosophical language constitutively determine one another, neither can be, or be comprehended, apart from the other. In Hegel's view, although one is doing philosophy from the very first words of the Science of Logic, one can only account for philosophy at the 1,500-page encyclopedia's very end; my claim is that, in the same way, although one is using philosophical language from the very beginning, one can only account for this language at the very end. Philosophical language receives its determinateness from philosophy, and vice versa. As a result, only at the encyclopedia's end can one fully comprehend what one has been doing and saying for the last 1,500 pages
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
Vieira, Max Batista. "Hegel : a abstração e seus desdobramentos". Pós-Graduação em Filosofia, 2014. https://ri.ufs.br/handle/riufs/5231.
Pełny tekst źródłaO presente trabalho resulta de uma tentativa de síntese do nosso estudo acerca das discussões realizadas por Hegel sobre a formação da consciência no período de transição entre juventude e maturidade, particularmente entre os anos de 1802 e 1807, anos em que foram publicados, respectivamente, Fé e Saber e Fenomenologia do Espírito. Aparentemente, nesse período ganha em Hegel ênfase a importância do conceito de abstração para o conhecimento. Como tentaremos mostrar, o autor trabalha esse conceito desde o processo de formação da consciência até o ápice do conhecimento, quando é vencido o limite imposto pela abstração com a conquista do conhecimento do absoluto. Ora, reconstituir alguns dos aspectos principais desse processo de formação nos conduziu a algumas reflexões sobre o papel positivo da abstração, ou seja, de que ela representa não apenas uma perda cognitiva, mas que também é o único meio de passar paulatinamente do particular ao todo.
Saboia, Beatriz. "A concretização do conceito com Hegel". [s.n.], 1996. http://repositorio.unicamp.br/jspui/handle/REPOSIP/252312.
Pełny tekst źródłaTese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
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Résumé: L'axe central de ce travail est le Prod_s Dialéctique de Ia Construction du Concepet Concret chez Hegel. TI ságit d'lUle analyse textuelle de Ia Science de Ia Logique ou sont recherchées les speccifications du concept hégelien qui, en passand par les Doctrine: de l'Être, de IEssence ed du Concept accomplit les moments suivants: L'Être est le concept seulemente en soi, l'Éssence est le concept en tant que concept posé et, finelemente, le Concept ec,.t l'Absolumente concreto Ce nouyau constitue Ia Premiére Partie de Ia Thése. Pour une Édude sur Ia Concretisation du Concept chez Hegel - premiere partie du texte - a traité le theme en ayant comme référence les suivantes oeuvres de Hegel: La Fhénoménologie de I'Esprit, La Philosophie de l'histoire et I'lntroduction à I'Histoire de Ia Philosophie. Toujours dans cette partie nous avons cherché des interpretes de Hegel aves le but de cemer les interlocuteurs internes à I' oeuvre de Hegel: Kant, Fichte et Schelling. Une telle étude constitue lUle verticalization chez le prope Hegel, pour que quelques suggestions de nouvelles études, présentes dans les remarques finales, sur l'Ontologie de l' Être Social puissent être developées prochainemente avec rigueur dans Ia logique dialectique et dans lUle fimdamentacion philosophique
Resumo: O eixo central da tese é o Processo Dialético na Construção do Conceito Concreto em Hegel. Trata-se de uma análise textual da Ciência da Lógica, que busca apreender as especificações do conceito hegeliano, o qual, passando pelas Doutrinas do Ser, da Essência e do Conceito, realiza os seguintes momentos: o Ser é o conceito somente em si; a Essência é o conceito enquanto conceito posto; e, finalmente, o conceito é o absolutamente concreto. Constitui-se tal núcleo na Parte Segunda. A Parte Primeira, Estudo sobre a Concretização do Conceito em Hegel, tematiza as seguintes obras de Hegel: A Fenomenologia do Espiríto, A Filosofia da História e a Introdução à História da Filosofia. Ainda nesta parte, no segundo capítulo, procura-se examinar o diálogo de Hegel com os interlocutores internos à sua obra: Kant, Fichte e Schelling. a presente estudo, ao realizar uma verticalização em Hegel, pretende abrir caminhos para que algumas propostas de novos estudos sobre a antologia do Ser Social, constantes nas considerações finais, possam ser posteriormente desenvolvidas com mais rigor na lógica dialética e na fundamentação filosófica
Doutorado
Filosofia
Doutor em Educação
Tomioka, Sergio Luis. "Origens da logica especulativa de Hegel". [s.n.], 2000. http://repositorio.unicamp.br/jspui/handle/REPOSIP/278937.
Pełny tekst źródłaDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Essa dissertação tem como tema a questão do princípio da ciência filosófica na obra hegeliana. O intuito da dissertação é mostrar que esse problema é uma preocupação perene na obra madura de Regel, desde o período em que o autor ministrava aulas na Universidade de Iena, nos inícios do século dezenove, até as últimas formulações do sistema, trinta anos depois. Esse problema é retomado nas interpretações do sistema hegeliano, tanto nas mais recentes como naquelas de seus discípulos e adversários, durante todo o século dezenove. Para mostrar como esse problema é tratado no período ienense, analisa-se um texto de 1801, A Diferença entre os sistemas de filosofia de Fichte e de Schelling, procurando por um lado relacioná-lo com as questões pós-kantianas da época, bem como com suas relações com o resto do sistema hegeliano posterior
Abstract: This dissertation focuses the problem of the begining of Science, considered from a hegelianpoint of view, that means, from a logic-speculative point of view. The intention is to show that this question is a long-term preocupation in Reger' s work. From his Iena-period until the last formulationsof his sistem, the question of how to make the begining of the philosophie appear. The critics and disciples contemporary to him and his modern commentators debate this theme of Regel' s work, as well. The problem has two main sides, one is to know how one counscience an approach that speeulative (philosophieal) point of view, and the other to know how do the speculative Science must beginn. To present this aspects of the so called Iena-period of Regel, is our intention to analyse the Differenz des Fichteschen und Schellingschen Systems der Philosophie (The diference between the systems of philosophy of Fichte and of Schelling) and to conect it with the pos-kantian discussion of the begining of the XIXth century, as with the rest of Regel' s philosophical Sistem
Mestrado
Mestre em Filosofia
Silva, Francisco Josà da. "Positividade e Cristianismo no Jovem Hegel". Universidade Federal do CearÃ, 2007. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19950.
Pełny tekst źródłaA presente dissertaÃÃo à uma leitura das trÃs principais obras de juventude do filÃsofo alemÃo G.W.F.Hegel (1770-1831): A Vida de Jesus (1795), A Positividade da ReligiÃo Cristà (1797) e O EspÃrito do Cristianismo e seu destino (1799), tendo como tema central a relaÃÃo entre Cristianismo e a Positividade. Hegel, partindo da obra do perÃodo bernÃs A Vida de Jesus, chega a compreender o cristianismo a partir dos conceitos opostos de ReligiÃo Moral e ReligiÃo Positiva, o primeiro conceito, sob influÃncia de Kant, leva-o ao cerne do ensinamento de Jesus, enquanto mestre de virtude, jà o segundo conceito surge como perda de liberdade e despotismo a ser superado atravÃs da moralidade entendida como autonomia da razÃo. Jà em Positividade da religiÃo cristà e O EspÃrito do cristianismo e seu destino, esta Ãltima do perÃodo de Frankfurt, Hegel chega à compreensÃo do carÃter histÃrico do desenvolvimento do cristianismo enquanto religiÃo positiva, trata-se entÃo, para ele, de superar esta positividade da religiÃo cristà atravÃs dos conceitos de amor e destino. Tal perspectiva leva o filÃsofo a entender a religiÃo cristà enquanto intrisecamente positiva, o que o fez compreender por trÃs desta aparÃncia algo mais profundo, isto Ã, o desenvolvimento e a manifestaÃÃo do espÃrito de um povo e de uma religiÃo que apresenta atravÃs de seu destino. Estas conclusÃes serÃo os elementos fundamentais que permitirÃo ao filÃsofo de Stuttgart desenvolver a idÃia de processo dialÃtico e de manifestaÃÃo do EspÃrito na HistÃria.
Filho, Adalberto Ximenes LeitÃo. "O Conceito do Estado em Hegel". Universidade Federal do CearÃ, 2006. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19957.
Pełny tekst źródłaDiese Arbeit handelt von Hegels politischer Philosophie und versucht seine Staatstheorie zu begreifen. Die Hauptwerk unserer Forschung war Hegels berÃhmte Grundlinien der Philosophie des Rechts. Wir haben versucht, Hegels begriffliche Deduktion des Staates zu verfolgen und sie im Rahmen seines ganzen System zu klÃren. Wir versuchen zu zeigen, dass Hegels Staatstheorie die WidersprÃche und Zweiteilungen der politischen Philosophie der Moderne Ãber die Bedeutung und Rechtfertigung des Staates Ãberwinden wollte. Diese WidersprÃche, wie zum Beispiel die hypothetische und subjektive BegrÃndung des Staates, haben dazu gebracht, dass die Entgegensetzung zwischen Individuum und Staat immer grosser wurde, so dass der Staat in der Moderne keineswegs die sittliche Gesamtheit einer Gemeinschaft, den Volksgeist, darstelle, aber nur die Interessen der besonderen Willen. Um diese Entegegensetzung zu lÃschen, bedient sich Hegel von den wichtigen begrifflichen Paar bÃrgerliche Gesellschaft und Staat. FÃr ihn, ist der Staat durch das vernÃnftige Recht begrÃndet und muss betrachtet werden als die einzige gesellschaftliche Institution, die die gesellschaftliche WidersprÃchen aufheben kann. Es ist deswegen Aufgabe des Staates die ganze Allgemeinheit und Wirklichkeit des Mensches zu fÃrdern und die Freiheit konkret zu verwirklichen. Dies ist das oberste Prinzip des hegelschen Systems.
Este trabalho tem por tema a filosofia polÃtica de Hegel, mais especificamente sua teoria do Estado. Com tal objetivo servimos-nos, como obra principal em nossos estudos, dos PrincÃpios da Filosofia do Direito. Com eles tentamos reconstruir a argumentaÃÃo de Hegel sobre o conceito de Estado, contextualizando tal concepÃÃo no Ãmbito prÃprio do sistema hegeliano assim como em seus fundamentos principais. Como resultado de nossa pesquisa, constatamos que a teoria de Estado hegeliana pretendia superar as contradiÃÃes e dicotomias das filosofias polÃticas modernas sobre o significado e a legitimaÃÃo do Estado. Estas contradiÃÃes, como, por exemplo, a fundamentaÃÃo hipotÃtica e subjetiva do Estado, aprofundavam a oposiÃÃo entre indivÃduo e Estado, em que o Ãltimo representava somente os interesses de vontades particulares e nÃo o conjunto Ãtico de uma coletividade, o espÃrito de um povo. Em busca da sÃntese e soluÃÃo destas questÃes, Hegel elabora teoricamente a distinÃÃo conceitual entre sociedade civil e Estado. Para ele, o Estado se fundamenta racionalmente no direito e à aquela instÃncia social capaz de suprassumir as contradiÃÃes sociais, tornado-se, assim, capaz de promover a universalizaÃÃo e realizaÃÃo plena do homem, isto Ã, capaz de realizar concretamente o princÃpio Ãltimo de toda a sua filosofia e de toda a humanidade, a liberdade.
Dastur, Francoise. "Heidegger and Hegel: Distance and Proximity". Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113161.
Pełny tekst źródłaNo siendo epígono ni refutador de Hegel, Heidegger inició muy pronto (desde su Tesis de habilitación en 1915) y continuó hasta muy tarde (la última referencia a Hegel es de 1969) un diálogo con el pensamiento de Hegel. En este breve artículo, se trata de mostrar la relación ambivalente que guarda Heidegger con Hegel a partir de tres temas fundamentales sobre los que su acuerdo es tan grande como su desacuerdo: la relación del seral pensamiento, la identidad del ser yla nada, la concepción de la historia. Por esta vía podrán aclararse las oposiciones entre la proposición especulativay la tautología fenomenológica, entre la lógica oposicional y la temáticade la diferencia ontológica, y entre la concepción dialéctica de la historia y la meditación sobre la historia del ser y el Ereignis.
Lehoussine, Meimaroglou Noëlle. "L'organisme et la maladie chez Hegel". Paris 4, 1999. http://www.theses.fr/1998PA040122.
Pełny tekst źródłaLèbre, Jérôme. "Hegel et la critique de l'analyse". Paris 1, 1999. http://www.theses.fr/1999PA010582.
Pełny tekst źródłaAnalysis is generally considered to be a minor moment in the hegelian method. It assumes, however, a strange role in the overall hegelian system. This activity, which decomposes any representation, object or concept, initiates the false starts and false movements of reflexion, but it also helps the logical condensation of anthropological achievements, thus revealing the appropriation of the external world by a living subject, able to reach knowledge. It offers finally a specific view on dialectics itself. This study tries to make clear the relationships between several well known couples (analysis and synthesis of course, but also representative and empirical analysis, analytical judgment and analytical method, finite and infinite analysis) emphasizing various dialogues between hegel and other philosophers (especially Locke, Leibniz, Kant and Bergson). Two paradoxes are accorded particular attention. First, analysis is so immanent that it accounts for its objects by a series of identical propositions, and so explains nothing. Secondly, it is so formal that it seems to be valuable for any kind of object, even if it denatures the singularity of each. One can see how hegel, by articulating logic and method, grounds these paradoxes on the real genesis of knowledge, how he justifies them as useful in the fight against unsplittable totalities, and finally how he gets around them both by showing that rather than bringing out abstract characteristics, infinite analysis selects moments when works account for their authors, or points where individual, free and necessary decisions are expressed
Bories, Eric. "État, culture et liberté chez Hegel". Paris 1, 2005. http://www.theses.fr/2005PA010618.
Pełny tekst źródłaKONIGSON, MONTAIN MONTAIN MARIE-JEANNE. "Etudes sur la philosophie de hegel". Paris 1, 1992. http://www.theses.fr/1992PA010533.
Pełny tekst źródłaFollowing studies are presented: 1. A)translations of hegel's uber f. H. Jacobis werke (paris,vrin,1976) and hegel's positivitat der christlichen religion (paris,puf,1983); b)an anthology of translated hegel's texts, with notes and remarks, entited : "hegel,le droit,la morale et la politique" (paris,puf,1977) 2. A volume containing published studies entitled: "etudes sur hegel, suivi d'un hommage a v. Lankelevith"; studies in history of philosophy, principally dedicated to the philosophy of hegel, but also to contemporary authors (nietzsche,nankelevitch) 3. A typerwritten manuscript entitled : "le probleme moral dans la philosophie de hegel. " hegel's conception of ethics is analysed in the most important works of the author, from the early writings to the last published works. Hegel does not admit kant's distinction between morality and legality; he distinguishes between abstract morality (moralitat) and concrete ethical life (sittlicjkeit); according to hegel, autonomy fo the will constitutes the "foundation an starting-point" of a modern conception of ethichs ; but ethics must be realised in institutions; philosophical ethics is a part of philosophy of right; ethics thus appears at once as essential and subordinated : objective spirit only accomplished in absolute spirit
Pouzin, Jean-Michel. "La réflexion chez Kant et Hegel". Aix-Marseille 1, 2008. http://www.theses.fr/2008AIX10025.
Pełny tekst źródłaLINDBERG, SUSANNA. "Heidegger avec hegel : une explication philosophique". Université Marc Bloch (Strasbourg) (1971-2008), 2000. http://www.theses.fr/2000STR20035.
Pełny tekst źródłaLampros, Alex Bowman Brady. "The relationship between Hegel and skepticism". [University Park, Pa.] : Pennsylvania State University, 2009. http://honors.libraries.psu.edu/theses/approved/WorldWideIndex/EHT-28/index.html.
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