To see the other types of publications on this topic, follow the link: Friedrich Kant.
Dissertations / Theses on the topic 'Friedrich Kant'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Friedrich Kant.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Lindner, Andreas Josef. "Gefühl und Begriff zum Verhältnis Jacobi - Kant /." [S.l. : s.n.], 2005. http://www.diss.fu-berlin.de/2005/106/index.html.
Full text
2
Meiller, Christopher. "Vernünftiger Glaube - glaubende Vernunft die Auseinandersetzung zwischen Kant und Jacobi." Wien Berlin Münster Lit, 2008. http://d-nb.info/987458353/04.
Full text
3
Hurkens, Maria Gerardina Catherina. "Een kwestie van smaak : Kant-tekeningen bij Nietzsche /." Budel : Damon, 2002. http://catalogue.bnf.fr/ark:/12148/cb399053126.
Full text
4
Todaro, Giorgia [Verfasser], and Anton Friedrich [Akademischer Betreuer] Koch. "La funzione dell'immaginazione tra Kant e Fichte / Giorgia Todaro ; Betreuer: Anton Friedrich Koch." Heidelberg : Universitätsbibliothek Heidelberg, 2015. http://d-nb.info/1180500113/34.
Full text
5
Käfer, Anne. ""Die wahre Ausübung der Kunst ist religiös" Schleiermachers Ästhetik im Kontext der zeitgenössischen Entwürfe Kants, Schillers und Friedrich Schlegels." Tübingen Mohr Siebeck, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2809721&prov=M&dok_var=1&dok_ext=htm.
Full text
6
Pouzin, Jean-Michel. "La réflexion chez Kant et Hegel." Aix-Marseille 1, 2008. http://www.theses.fr/2008AIX10025.
Full textAbstract:
En intégrant les concepts de réflexion de l'"Amphibolie" au mouvement des déterminations de l'essence de la "Logique objective", Hegel développe différents aspects - logique, mathématique, physique ou phénoménologique, pratique, téléologique - de la réflexion, déjà explorés par Kant d'un point de vue transcendantal. Chez les deux philosophes, la réflexion s'affranchit de la psychologie du sujet, de l'égologie, du formalisme de la réflexivité et du dogmatisme de la fondation, pour conduire l'entendement vers le savoir de lui-même qu'il prend en tant que raison. Le kantisme cesse d'être accusé du dualisme d'entendement des "philosophies de la réflexion". Toutefois, une philosophie de l'êre raisonnable fini s'oppose à une philosophie de l'esprit à propos du principe de la réflexion ; le fait de la réflexion entre en conflit avec l'effectivité de l'activité réflexive ; enfin, les deux réflexions s'opposent sous l'aspect des fins de la raison pratique et de la vérité de l'Histoire.
7
Hiltscher, Reinhard. "Wahrheit und Reflexion : eine transzendentalphilosophische Studie zum Wahrheitsbegriff bei Kant, dem frühen Fichte und Hegel /." Bonn : Bouvier Verl, 1998. http://catalogue.bnf.fr/ark:/12148/cb37054669z.
Full text
8
Feger, Hans. "Die Macht der Einbildungskraft in der Ästhetik Kants und Schillers /." Heidelberg : Universitätsverl. C. Winter, 1995. http://catalogue.bnf.fr/ark:/12148/cb400288392.
Full text
9
Saperstein, Ariella. "Beauty and morality in Schiller's aesthetic education and beyond a study of the Letters on the aesthetic education of man /." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/685.
Full text
10
Brunel, Pierre. "Les Lumières platoniciennes de Friedrich Heinrich Jacobi (1743-1819)." Paris 4, 2006. http://www.theses.fr/2007PA040113.
Full textAbstract:
Dans cette étude sur F. H. Jacobi, nous ne revenons pas sur « la querelle du panthéisme », mais nous rouvrons celle des Anciens et des Modernes, car Jacobi entreprend une généalogie philosophique de la modernité. Selon Jacobi, le philosophe qui tenta la compréhension la plus ample de la situation, c’est Kant. La première partie expose comment Jacobi fait certes l’éloge de la philosophie kantienne, mais estime que l’idéalisme critique reste fondamentalement ambigu et contradictoire. Jacobi entend affaiblir par ricochet les idéalismes de Fichte et de Schelling. Le point de départ essentiel de la réforme kantienne réside dans l’interprétation des Idées platoniciennes. Or, Jacobi se réclame d’un platonisme qui va à rebours de l’idéalisme. La deuxième partie expose en quoi consiste le vrai rationalisme, puis dévoile l’illusion spécifique de la raison moderne qui perd de vue l’essence de l’homme en prétendant régler le conflit entre Athènes et JérusalemIn this study of F. H. Jacobi, « the dispute over pantheism » will not be addressed again, but that between the Ancients and the Moderns will be rekindled as Jacobi undertakes to establish a philosophical genealogy of modernity. According to Jacobi, the philosopher who attempted to understand the situation in the most comprehensive way ist Kant. The first part shows how Jacobi does praise Kantian philosophy, but considers that critical idealism remains fundamentally ambiguous and contradictory. Jacobi means to weaken the idealisms of Fichte and Schelling as a consequence. The essential starting point of the Kantian reform lies in the interpretation of the Platonic Ideas. Yet, Jacobi claims to defend a Platonism which would not follow idealism. The second part sets out what real rationalism is and then discloses the specific illusion of the modern reason which seems to lose sight of the very essence of man when ambitioning to settle the conflict between Athen and Jerusalem
11
Müller, Christian. "Wille und Gegenstand : die idealistische Kritik der kantischen Besitzlehre /." Berlin [u.a.] : de Gruyter, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2866202&prov=M&dokv̲ar=1&doke̲xt=htm.
Full text
12
Albayrak, Mehmet Baris. "Zweite Kopernikanische Wende Adornos erkenntniskritische Interpretation von Kant im Rahmen vom Nichtidentischen /." [S.l. : s.n.], 2007.
Find full text
13
Müller, Christian. "Wille und Gegenstand die idealistische Kritik der kantischen Besitzlehre." Berlin New York de Gruyter, 2005. http://deposit.d-nb.de/cgi-bin/dokserv?id=2866202&prov=M&dok_var=1&dok_ext=htm.
Full text
14
Zink, Andrea. "Andreij Belyjs Rezeption der Philosophie Kants, Nietzsches und der Neukantianer /." München : O. Sagner, 1998. http://catalogue.bnf.fr/ark:/12148/cb371115548.
Full text
15
Steunebrink, Gerrit. "Kunst, utopie en werkelijkheid : Adorno's esthetica en metafysica tegen de achtergrond van Kant en Hegel /." Tilburg : Tilburg university press, 1991. http://catalogue.bnf.fr/ark:/12148/cb39008091p.
Full text
16
Gómez, Venegas Matías Rubén. "Entre Kant y Nietzsche: De la contradicción humana." Tesis, Universidad de Chile, 2006. http://www.repositorio.uchile.cl/handle/2250/108902.
Full textAbstract:
No fue sino hasta hace poco, mientras emprendíamos un viaje nocturno y urbano, cuando nos sobrevino, tan intempestiva como claramente, una intuición. En ella se nos descubrió por vez primera una verdadero y, quizás, hasta hoy impensado nexo entre Kant y Nietzsche. Posiblemente la repentina aparición de esta intuición halla nacido, de modo casi inconsciente, como una tardía respuesta a un problema que se nos propuso hace ya más de dos años, específicamente el día de nuestro examen de grado de licenciatura. Con nitidez recordamos cuando, en medio de aquella burocracia académica, la maestra Ives Benzi nos consultó abiertamente por la relación y la similitud plausibles entre la noción kantiana de la voluntad y la concepción nietzscheana de la misma.
17
Bryan, Bradley W. (Bradley William). "The danger of Nietzsche : a look at Nietzsche's view of Kant in Twilight of the idols." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22567.
Full textAbstract:
The author argues that Nietzsche's discussion of Kant in Twilight of the Idols illuminates a very troubling tension at the heart of political philosophy. By looking at two sections, the author shows the way in which Nietzsche understands Kantian philosophy as an outcome of a historical movement he refers to as the "devaluation of values". Nietzsche's claim is that Kantian critique, rather than establish grounds, ultimately exposes the lack of ground truth and value have in objective reality.
18
Kouvélakis, Efstathios. "Philosophie et révolution de Kant à Marx." Paris 8, 1998. http://www.theses.fr/1998PA08A007.
Full text
19
Dufour, Éric. "Connaissance et action : Nietzsche face à Kant." Paris 1, 1995. http://www.theses.fr/1995PA010645.
Full textAbstract:
Nietzsche propose, essentiellement dans les "posthumes", une généalogie de la connaissance. Il s'agit de penser le processus de constitution qui sous-tend l'horizon de la pensée scientifique ; de décrire le monde tel qu'il est vécu par un corps pensant que Nietzsche appelle individu, dont l'unité est uniquement nominale. L'analyse, relativement développée, porte sur le rapport entre les trois types de représentations entremêlés dans cette connaissance : sensation, imagination et concept, et retrouve le niminalisme de nombreux empiristes. De plus, la connaissance est pensée, non pas comme le découverte d'une essence, mais comme l'imposition d'un sens à une réalité muette, qui s'effectue à partir de choix axiologiques. En premier lieu, nous mettons à jour cette conception de la connaissance ignorée des commentateurs. En second lieu, nous en tirons la conséquence suivante. La philosophie nietzschéenne, qui doit apparaitre comme un exemple de cette conception, est une philosophie du sens et non de la vie ou du sujet. En troisième lieu, nous montrons que cette conception de situe explicitement par rapport à Kant. Nietzsche s'oppose au contenu de la critique de la connaissance, donnant un nouveau statut conceptuel aux notions d'apparence, de chose en soi, de perception, etc. Il attaque aussi les fondements de la critique de la connaissance, montrant que la croyance n'est pas l'autre du savoir, mais ce qui le sous-tend. Le soupçon met à jour les présupposés sur lesquels s'établit la critique : les valeurs morales qu'elle véhicule à son insuThe nietzscheism contains a genealogy of knowledge. Philosophy has to think the constitution of a knowledge which is more important than scientific knowledge it interests the relation between the individual, whose unity is only nominal, and his proper body. Nietzsche want to describe the world as its been lived by, the thinking body, nietzsche's analysis put forward three kinds of representation : perception, imagination and conception, and joins the nominalism of the empirism. Knowledge is thought by nietsche as an ethic action : by this action, the man give a sens to a reality which has no sense. Knowledge is imposition of a sens, and no discovery of an essence. So nietzsche's philosophy cannot be a philosophy of life. Furthermore, we try to teach that this conception of knowledge is built in relation of kant's philosophy. Nietzsche knows very well the critique. All his effort is to pull out kant's philosophy. Nietzsche sets against the contents of critique of the pure reason, when he gives a new conceptual statute to the same notions, like appareance, phenomenon, perception. . . He sets against the presuppositions of the critique, when he shows that belief is not the contrary of knowledge, but the fondation of the knowledge. And he shows that the belief which grounds the knowledge is allavays moral belief. Then he recognizes that his proper discourse is interpretation : but he grounds the superiority of his discourse on the ethic choice to revalorise the phenomenal world
20
Hoffmann, Thomas Sören. "Die absolute Form : Modalität, Individualität und das Prinzip der Philosophie nach Kant und Hegel /." Berlin : W. de Gruyter, 1991. http://catalogue.bnf.fr/ark:/12148/cb355861547.
Full text
21
Lequan, Mai. "La chimie dans les philosophies de Kant, Schelling et Hegel, 1755-1830." Paris 4, 2000. http://www.theses.fr/2000PA040169.
Full textAbstract:
La chimie, loin de constituer un thème secondaire ou un sujet marginal dans les philosophies de Kant, Schelling et Hegel, offre un possible axe de lecture transversal de leurs propres systèmes, dans la mesure où ces trois auteurs, chacun selon sa propre manière de procéder, érigent le processus chimique au rang de modèle analogique pour la méthode philosophique, voire au rang de paradigme, c'est-à-dire de structure universelle permettant de rendre compte du monde et de la pensée, de la nature et de l'esprit. Selon le paradigme chimique de ces philosophies, tout serait ultimement réductible à des processus chimiques. Ces trois philosophies de la nature, en tant que philosophies de la chimie et, pour celles de Schelling et Hegel, en tant que "philosophies chimiques", enregistrent les découvertes et progrès considérables effectués récemment par les chimistes contemporains et sont ainsi des témoins privilégies d'une époque. A l'extrême fin du XVIIIème siècle et au début du XIXème siècle, elles sont en Allemagne parmi les premières à réfléchir sur la science chimique, alors naissante, ainsi que sur ses objets (matières, forces et processus). Elles intègrent, chacune à sa façon, la chimie à l'édifice encyclopédique et architectonique du savoir humain et constituent trois tentatives originales pour construire spéculativement un système universel de la nature à partir d'un modèle chimique. Elles contribuent également à instaurer un dialogue fécond entre chimie positive et philosophie, dialogue que poursuivra, après l'idéalisme allemand, la Naturphilosophie romantique au XIXème siècle. Enfin, elles marquent plus généralement un tournant historiquement décisif dans la compréhension des rapports entre philosophie et science.
22
Okochi, Taiju. "Ontologie und Reflexionsbestimmungen zur Genealogie der Wesenslogik Hegels." Würzburg Königshausen & Neumann, 2007. http://d-nb.info/989184978/04.
Full text
23
Guibet-Lafaye, Caroline. "Esthétique du jugement et esthétique du concept : Kant-Hegel." Paris 1, 2001. http://www.theses.fr/2001PA010616.
Full textAbstract:
Esthétique kantienne et esthétique hégélienne se présentent comme l'origine duale de cette discipline, en tant que théorie de la sensibilité et philosophie de l'art. Tout semble les opposer. Pourtant le fil conducteur d'une analyse logique permet de saisir, entre elles, une filiation. L'unité du subjectif et de l'objectif, qui se dessine dans le jugement de goût kantien et dont l'intuition donne toute sa valeur, aux yeux de Hegel, à la Critique de la faculté de juger esthétique, peut être élucidée à partir de la table des moments logiques du jugement. La conversion esthétique de ceux-ci est au principe d'une esthétique du jugement, explicitement posée par le kantisme et sous-jacente aux Leçons d'esthétique de Hegel. Elle manifeste la plasticité des deux logiques. La filiation de Kant à Hegel est plus évidente encore, à partir de l'actualisation esthétique de la table des catégories, résumée dans les notions de désintéressement et de liberté esthétiques; d'universalité; de finalité et de nécessité esthétiques. Cette esthétique du concept, à laquelle la Critique de la faculté de juger donne ses principes, s'accomplit dans le hégélianisme. Non seulement les catégories de La doctrine de l' essence (forme; matière, contenu, effectivité, possibilité, nécessité) sous-tendent les développements des Leçons d'esthétique, mais celles-ci reposent encore, en leurs structures et prémisses, sur la logique du concept. L'enracinement logique de l'interprétation hégélienne du beau et de l'art ne réduit pas sa valeur esthétique, mais démontre la plasticité de la Science de la logique.
24
Cahen-Maurel, Laure. "L’art de romantiser le monde : Caspar David Friedrich et la philosophie romantique." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040250.
Full textAbstract:
La peinture de Caspar David Friedrich (1774-1840), connue pour être une peinture« métaphysique », ayant une forte charge symbolique, donne lieu à toutes sortes déconstructions idéologiques. Notre travail propose une réflexion, au travers de cet art et de ses interprétations, sur la notion même de « romantisme ». Il s’agit de montrer qu’un examen précis de la représentation que le romantisme allemand a de lui-même offre des possibilités herméneutiques encore en partie inédites pour qui veut comprendre Friedrich en tant que peintre romantique allemand. C’est ce que nous avons tâché de faire apparaître dans une approche philosophique qui associe présence au tableau comme objet capable de produire lui-même son sens, inscription dans le contexte des pensées contemporaines de cet art, et examen des résonances de ce romantisme dans l’art d’aujourd’hui. Recentrant l’interprétation du romantisme allemand sur la pensée de Novalis, nous avons pris pour fil conducteur la formulation du programme explicite de ce que lui-même dénomme la« philosophie romantique » dans un fragment célèbre (« Le monde doit être romantisé.C’est ainsi que l’on retrouvera le sens originel ») et qui fait du romantisme un concept opératoire, une opération ou technique — un « art de ». L’enjeu de cette thèse est de clarifier ainsi le sens philosophique de l’exigence romantique allemande, à entendre comme un idéal esthétique, donc comme un concept normatif, tout en cherchant à explorer dans la philosophie romantique de l’art le thème à nos yeux négligé de la peinture comme art visuel. A ce titre, elle n’est pas une monographie sur Friedrich, elle interroge, par son prisme, la philosophie romantiqueThe painting of Caspar David Friedrich (1774-1840), known for being ‘metaphysical’ andstrongly charged with symbolism, has given rise to all sorts of ideological constructions.Based on this art and its manifold interpretations our study reflects on the very notion of‘romanticism’. It seeks to demonstrate that a precise examination of the representation that romanticism has of itself offers hermeneutic possibilities that still remain partially unexplored for anyone wishing to understand Friedrich as a German romantic painter. Our philosophical approach endeavours to pay close attention to the paintings as objects capable of producing their own meaning, as well as situating this art in the context of contemporary ideas and conceptions, and analyzing the resonances of this romanticism inthe art of today. Re-focusing the interpretation of German romanticism onto the thought of Novalis we have adopted as a guiding thought the formulation of a programme that explicitly terms itself “romantic philosophy” in a celebrated fragment (“The world must be romanticized. In this way one finds again its original meaning”), and which renders romanticism an operational concept, an operation, technique or method – an “art of”.Thus, the aim of this thesis is to clarify the philosophical sense of the romantic imperative,understood as an aesthetic ideal, i.e. as a normative concept, while seeking to explore inthe romantic philosophy of art the hit her to neglected topic of painting as a visual art.Accordingly, this work is not a monograph on Friedrich. Rather, through the prism of his art it questions the status and nature of romantic philosophy itself
25
Hookom, Andrew L. "But What Kind of Badness?: An Inquiry into the Ethical Significance of Pain." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/philosophy_theses/96.
Full textAbstract:
In this thesis, I argue against a claim about pain which I call the "Minimization Thesis" or MT. According to MT, pain is objectively unconditionally intrinsically bad. Using the case of grief, I argue that although MT may be true of pain as such, it is not true of particular pains. I then turn to an examination of the justification provided by Thomas Nagle for offering the MT and find that his argument is inadequate because it depends on an implausible phenomenology of pain experience. I argue it is more plausible to claim, as Kant does, that pain has desire-conditional badness. Finally, I present a Nietzschean argument for the irreducible complexity of badness. I suggest we may be willing to concede pain's badness so readily only because it has not been specified what kind of badness it actually has.
26
Brouwer, Wayne Allen. "Revelation and history an analysis of approaches to the relationship between revelation and history in recent theological systems /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full text
27
Araújo, Neto José Aldo Camurça de. "Moralidade e eticidade: uma discussão entre Kant e Hegel." www.teses.ufc.br, 2011. http://www.repositorio.ufc.br/handle/riufc/6522.
Full textAbstract:
ARAÚJO NETO, José Aldo Camurça de. Moralidade e eticidade: uma discussão entre Kant e Hegel. 2011. 118f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2011.Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-07T16:34:11Z No. of bitstreams: 1 2011-DIS-JACANETO.pdf: 906355 bytes, checksum: 1f3cfccc55eba60339201a641a47e363 (MD5)
Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-07T17:43:51Z (GMT) No. of bitstreams: 1 2011-DIS-JACANETO.pdf: 906355 bytes, checksum: 1f3cfccc55eba60339201a641a47e363 (MD5)
Made available in DSpace on 2013-11-07T17:43:51Z (GMT). No. of bitstreams: 1 2011-DIS-JACANETO.pdf: 906355 bytes, checksum: 1f3cfccc55eba60339201a641a47e363 (MD5) Previous issue date: 2011
The issue of morality can be studied through an apparently simple question: how I must act? This question, however, unchains a series of new questions: how can I judge my actions and other people’s actions? What are the criteria according to which I make this judgment? Which principles and values must guide my actions? What is the relation between individual morality and social normativity? Answering all these questions do not deplete the problem of morality, since each question may generate a multitude of others which, in their turn, demand more elaborated answers each time. Immanuel Kant and Georg Wilhelm Friedrich Hegel try, in their own way, to give a satisfactory reply to this polarization. In fact, the object of main analysis of morality is the individual, the citizen who acts in the world. It is in the world that societies create criteria and values, so that the actions of individuals can be recognized in the world. However, to be sure that their actions become valid, the individuals externalize their wills and inclinations in the institutions: family, civil society and the State. On these grounds, we find Kantian philosophy as opposite to Hegelian philosophy. On the one hand, we find a philosophy which excludes the sensitivity of human actions in order to claim the existence of a being that surpasses the empiricist, the sensitiveness: Kant and his Categorical Imperative. On the other hand, we find a philosophy which values the development of the idea of freedom in all its mediations – from the most abstract moment to the most concrete one – seeing this development as complete and systematic: the Hegelian philosophy. Between these two divergent viewpoints, there is morality. Whereas Kant conceives the content of moral action in an uninterested way, that is, the fulfillment of our actions only for the sake of our duty. The moral action in Hegel doesn’t happen without interest; we are motivated, therefore, by passion, inclinations, desires amongst other feelings. Despite all these differences, Kant and Hegel contribute a lot to the problematic of morality either in Ethics or in the realm of political philosophy. In Kant, the concept of autonomy makes the individual independent and capable of legislating in his/her own favor, controlling and guiding their act according to certain criteria and principles. In Hegel, freedom is internalized into morality, so that the individual assumes, conscientiously, the consequences of his/her own actions, being responsible for them. For this reason, the relation between the two philosophies is extremely fruitful and we cannot neglect one in detriment of the other. Hegel’s critique of Kantian moral philosophy is possible either in the realm of morality or in the realm of History because Kant himself gave the seeds to be criticized later. In other words, from the questionings about traditional metaphysics, the philosopher of Königsberg is a target for many different interpretations. Amongst these interpretations, Hegel is found with his notion of Ethicity.
A questão da moralidade pode ser estudada valendo-se de uma pergunta aparentemente simples: como devo agir? Esta pergunta, todavia, desencadeia uma série de novas perguntas: como posso julgar minha ação e a dos outros? Quais os critérios segundo os quais faço esse julgamento? Segundo que máximas, princípios e valores devem orientar-se minha ação? Qual a relação existente entre a moralidade individual e a normatividade social? A resposta a todas essas perguntas não esgota a problemática da moralidade já que cada pergunta gera uma infinidade de outras, que, por sua vez, exigem respostas cada vez mais sofisticadas. Immanuel Kant e Georg Wilhelm Friedrich Hegel tentam, cada um a sua maneira, dar uma resposta satisfatória a essa problemática. De fato, o objeto de análise principal da moralidade é o indivíduo, o sujeito, que age no mundo. É nele que as sociedades criam critérios, valores, para que suas ações possam ser reconhecidas no mundo. Porém, a fim de que suas ações tenham validade, os indivíduos externalizam suas vontades, inclinações, nas instituições: família, sociedade civil e Estado. É diante desse contexto que encontramos a filosofia kantiana se contrapondo à filosofia hegeliana. De um lado, temos uma filosofia que exclui a sensibilidade das ações humanas a fim de postular a existência de um ente que supera o empírico, o sensível: Kant e o seu imperativo categórico. Do outro lado, encontramos uma filosofia que valoriza o desenvolvimento da ideia de liberdade em todas as suas mediações – do momento mais abstrato até o mais concreto – sendo esse desenvolvimento completo, sistemático: a filosofia hegeliana. A partir desses dois extremos está a moralidade. Enquanto que Kant concebe o conteúdo da ação moral destituído de um interesse específico, a ação moral em Hegel possui interesse; somos motivados, portanto, pela paixão, inclinação, entre outros sentimentos. É diante dessas diferenças que Kant e Hegel contribuíram bastante para a Ética, a Filosofia política, onde o tema da moralidade se apresenta. Em Kant, o conceito de autonomia torna o indivíduo livre, independente, capaz de legislar em causa própria, de controlar e orientar os seus atos segundo certos critérios e princípios. Já em Hegel, a liberdade se internaliza na moralidade de modo tal que o sujeito dispõe a assumir, conscientemente, as consequências de seus atos se responsabilizando por eles. Por esta razão, a relação entre as filosofias kantiana e hegeliana é extremamente frutífera e não se pode preterir uma em detrimento da outra de forma absoluta. A crítica de Hegel a Kant é possível na esteira tanto da Moralidade quanto o da História, pois Kant lançou todas as condições para que fosse posteriormente criticado. Ou seja, a partir dos questionamentos à metafísica tradicional, o filósofo de Königsberg dá margem a diversas interpretações. Dentre estas interpretações, encontra-se Hegel com a sua noção de Eticidade.
28
Martin, Kai. "Ästhetische Erfahrung und die Bestimmung des Menschen : über Kants, Schillers und Humboldts Theorien ästhetischer Bildung und ihre Relevanz für die Musikpädagogik /." Hannover : Hochschule für Musik und Theater Hannover, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016784295&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
Full text
29
Kaag, John Jacob. "Thinking through the imagination : the centrality of aesthetic creativity in human cognition /." view abstract or download file of text, 2007. http://proquest.umi.com/pqdweb?did=1421606011&sid=2&Fmt=2&clientId=11238&RQT=309&VName=PQD.
Full textAbstract:
Thesis (Ph. D.)--University of Oregon, 2007.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 258-272). Also available for download via the World Wide Web; free to University of Oregon users.
30
Horeau, Mathieu. "Raison et absolu : histoire d'une triangulation (Kant, Hegel, Kierkegaard)." Paris 1, 2011. http://www.theses.fr/2011PA010537.
Full textAbstract:
Notre thèse examine la manière dont Kierkegaard a su s'approprier les grandes interrogations de la tradition philosophique à partir d'un ensemble de problèmes constitués sur le sol de l'idéalisme allemand. II s'agit de savoir si l'achèvement hégélien de la métaphysique n'accomplit la philosophie que pour en faire un dogmatisme supérieur. En identifiant la raison et l'absolu, que Kant avait radicalement dissociés, Hegel surmonte toute dévaluation sceptique du discours philosophique. Mais à quel prix ? Réactivant certains arguments kantiens sans pourtant faire retour à Kant, la pensée paradoxale de Kierkegaard ressaisit les rapports dialectiques de la raison et de l'absolu pour conjurer l'hubris de la spéculation autant que l'insuffisance du formalisme transcendantal. Nous travaillons donc à défendre Kierkegaard en tant que philosophe, la destination authentiquement religieuse de l'oeuvre ne devant pas occulter sa portée philosophique, qui concerne notre époque.
31
Zighelboim, Grau Kittim. "De moral y violencia." Bachelor's thesis, Pontificia Universidad Católica del Perú, 2015. http://tesis.pucp.edu.pe/repositorio/handle/123456789/9105.
Full textAbstract:
El objetivo de la presente tesis es el de abordar el problema del terrorismo desde una
perspectiva ética. El núcleo teórico de la investigación reside en la crítica de G.W.F.
Hegel (“Fenomenología del espíritu”, “Filosofía del derecho”) a la propuesta moral
de Immanuel Kant (“Fundamentación para una metafísica de las costumbres”,
“Crítica de la razón práctica”), a la luz de la revolución francesa como fenómeno
social determinante para la historia y el decurso de la sociedad contemporánea, o al
menos para una “cultura” occidental. En este sentido, toda referencia al caso
particular de la revolución francesa servirá de pauta histórica, de manera que
intentaremos recoger pasajes de los discursos de Maximilien de Robespierre en la
época del jacobinismo, con el propósito de que nuestra discusión teórica encuentre un
derrotero histórico, práctico, real.Tesis
32
Frex, Aguirre Hans. "Estilo y subjetividad : la multiplicidad de estilos de Nietzsche." Tesis, Universidad de Chile, 2016. http://repositorio.uchile.cl/handle/2250/137095.
Full textAbstract:
Magíster en artes, mención en teoría e historia del arteRestringido su acceso a texto completo hasta marzo de 2017, por petición del autor.
Hay una opacidad de la crítica respecto al estilo de Nietzsche, que si bien es unánimemente reconocido nunca ha sido estudiado, especialmente su propia definición de estilo, que tras entregarla señala que él domina una gran pluralidad de estilos. Nuestro objetivo consiste dilucidar las consecuencias que tiene su multiplicidad estilística para la teoría de la subjetividad, que abordamos por medio de una exégesis de la referida definición. Revisamos estratégicamente la fundamentación kantiana de la expresión para sentar lo que sería el intento de una noción trascendental de estilo, lo que nos permite abordar la crítica de Nietzsche a Kant por medio del hilo conductor del cuerpo y responder a través de la teoría de la voluntad de poder a su definición de estilo. En un último momento describimos la operatividad de sus concepciones de libro, autor y sucesión. El principal resultado de la investigación consiste en invertir la noción metafísica de estilo a partir del cual se entiende la multiplicidad estilística como una consecuencia de su perspectivismo, para postular que es el perspectivismo lo que se gesta en el espacio diferencial de su despliegue estilístico, cuyo acogimiento del devenir escinde al autor de la obra, clausurando su reconocimiento.
33
Hoag, Trevor L. "The Free Spirit: A Critique of Things in Themselves as a Nihilistic Movement." Ohio : Ohio University, 2007. http://www.ohiolink.edu/etd/view.cgi?ohiou1179433492.
Full text
34
Christaudo, Wayne Anthony. "Foundations of science and freedom : shifting scopes in the discourses of Descartes, Kant, Hegel and Marx." Title page, contents and abstract only, 1988. http://web4.library.adelaide.edu.au/theses/09PH/09phc933.pdf.
Full text
35
Glimmerveen, Cornelis Harm. "The force of dialectics on the logical and ontological structures concerning the concepts of force in Leibniz, Kant, and Hegel /." [S.l. : [Groningen] : s.n.] ; [University Library Groningen] [Host], 1992. http://irs.ub.rug.nl/ppn/124634087.
Full text
36
Mélès, Baptiste. "Les classifications des systèmes philosophiques d'Emmanuel Kant à Jules Vuillemin. Étude architectonique, logique et mathématique." Phd thesis, Université Blaise Pascal - Clermont-Ferrand II, 2011. http://tel.archives-ouvertes.fr/tel-00845390.
Full textAbstract:
À la suite d'Agrippa, maint sceptique a argué de la pluralité des systèmes pour ruiner toute ambition de vérité philosophique : des systèmes contradictoires ne pouvant être vrais simultanément, leurs prétentions respectives s'annulent. L'argument n'a pourtant de valeur que si la pluralité des systèmes est elle-même irrationnelle. Or plusieurs philosophes ont rationalisé la diversité des systèmes philosophiques, suggérant par là que la raison puisse s'approprier sa propre limite ; notamment Kant, dans l'" Histoire de la raison pure " qui conclut la Critique de la raison pure (1781) ; Hegel, dans les Leçons sur l'histoire de la philosophie (1805-1830) ; Victor Cousin, dans Du Vrai, du beau et du bien (1828) et l'Histoire générale de la philosophie (1863) ; Charles Renouvier, dans l'Esquisse d'une classification systématique des doctrines philosophiques (1885-1886) ; et Jules Vuillemin, dans Nécessité ou contingence (1984).Étudier de manière interne chacune de ces entreprises permet de déterminer quels en sont les critères fondamentaux, la forme mathématique générale, et le but philosophique. L'histoire kantienne de la raison pure, injustement dédaignée, repose sur les concepts fondamentaux du criticisme, structure maint chapitre des trois Critiques, et annonce la paix philosophique perpétuelle dont est porteur le criticisme. Les Leçons de Hegel ne sont ni un résumé empirique ni une histoire biaisée de la philosophie : fondées sur la Logique et la Phénoménologie, elles mettent au jour la dialectique interne des systèmes. La classification de Renouvier n'est pas, comme on le dit parfois, a posteriori, mais repose au contraire sur le jeu a priori d'une table des catégories et d'une théorie de la contradiction. Enfin, la classification vuilleminienne des systèmes, qui s'appuie sur une classification des formes de prédication, généralise la classification kantienne. Seule la classification de Victor Cousin s'avère finalement a posteriori.Ancrées dans les concepts fondamentaux de chacune de ces doctrines, ces classifications montrent qu'un système peut construire l'image des autres et de leurs relations aussi rigoureusement qu'il décrit le monde : les relations entre systèmes ne sont pas moins structurales que les systèmes eux-mêmes.
37
Vrsalovic, Muñoz Stefan Nicolás. "La culminación y superación de la modernidad." Tesis, Universidad de Chile, 2008. http://repositorio.uchile.cl/handle/2250/109708.
Full textAbstract:
El presente trabajo tratará de analizar a dos filósofos modernos, a saber Kant y
Hegel, para con ello demostrar que estos pensadores representan el espíritu moderno en
su grado más elevado. No tan sólo revisaremos sus pensamientos, sino que además
cómo estos filósofos, Kant y Hegel, son los culminadotes y superadores del desarrollo de
la modernidad.
Para poder llevar a cabo nuestra hipótesis analizaremos, primero que nada, lo que
significa la época moderna contraponiéndola brevemente a los que significó el medioevo,
es decir, sus implicancias y consecuencias en el pensamiento. En este primer capítulo
debemos dejar claro cuál es la postura del pensador moderno, para luego, poder pasar al
segundo capítulo donde trataremos específicamente la filosofía de Kant, sobre todo, la
ontología y epistemología que se presenta en su obra fundamental, la Crítica de la Razón
Pura.
En el tercer capítulo, desarrollaremos las ideas generales de la filosofía de Hegel,
en torno a sus obras fundamentales. Bajo las luces de su pensamiento demostraremos
ciertas falencias de la filosofía de Kant que responden a las falencias del pensamiento
moderno, y cómo éstas son resueltas, y por lo tanto, superadas con Hegel, en tanto sus
conceptos son la representación del movimiento de la realidad.
38
Schulz, Michael. "Sein und Trinität : Systematische Erorterungen zur Religionsphilosophie G. W. F. Hegels im ontologiegeschichtlichen Rückblick auf J. Duns Scotus und I. Kant und die Hegel-Rezeption in der Seinsauslegung und Trinitätstheologie bei W. Pannenberg, E. Jüngel, K. Rahner und H. U. v. Balthasar /." St. Ottilien : EOS-Verl, 1997. http://catalogue.bnf.fr/ark:/12148/cb36986712s.
Full text
39
Noyama, Samon. "A tarefa infinita: Schiller e o problema da escrita." Programa de Pós-Graduação em Filosofia. Departamento de Filosofia, Instituto de Filosofia, Artes e Cultura, Universidade Federal de Ouro Preto, 2009. http://www.repositorio.ufop.br/handle/123456789/2420.
Full textAbstract:
Submitted by Maurílio Figueiredo (maurilioafigueiredo@yahoo.com.br) on 2013-02-28T19:45:15Z
No. of bitstreams: 1
DISSERTAÇÃO_TarefaInfinitaSchiller.pdf: 599569 bytes, checksum: 221dd18ddf5d3a0102aff91d78c59657 (MD5)Approved for entry into archive by Neide Nativa (neide@sisbin.ufop.br) on 2013-03-04T18:41:07Z (GMT) No. of bitstreams: 1 DISSERTAÇÃO_TarefaInfinitaSchiller.pdf: 599569 bytes, checksum: 221dd18ddf5d3a0102aff91d78c59657 (MD5)
Made available in DSpace on 2013-03-04T18:41:07Z (GMT). No. of bitstreams: 1 DISSERTAÇÃO_TarefaInfinitaSchiller.pdf: 599569 bytes, checksum: 221dd18ddf5d3a0102aff91d78c59657 (MD5) Previous issue date: 2009
Este trabalho pretende investigar em que medida e de que maneira Friedrich Schiller desenvolveu uma teoria da escrita filosófica. Para tanto, recorremos às suas influências filosóficas diretas, sobretudo suas leituras de Kant, assim como nos dispusemos a procurar em outros escritos, como os textos sobre o teatro e suas obras dramáticas, as referências que pudessem contribuir para a execução desta empreitada. As reflexões de Schiller sobre o tema nos surpreenderam positivamente, o que nos levou, inclusive, a buscar na filosofia contemporânea os desdobramentos das suas ideias sobre a disputa entre a filosofia, a ciência e a arte pelo papel preponderante na formação cultural da humanidade (Bildung). Afinal, este fora o contexto político e histórico de suas investigações, que ele jamais deixou de lado em seu pensamento. _______________________________________________________________________________________________________________________________________ ABSTRACT: This work intends to investigate how far and in what manner Friedrich Schiller has developed a theory of philosophical writing. For that, reason, we have invoked his direct philosophical influences, especially his readings of Kant. We have also looked upon some of his writings, to say, his texts about drama and some plays, in order to find references that could lead us to such a conclusion. Schiller‟s thoughts about writing have positively surprised us, what lead up to a deeper search of the consequences, in contemporary philosophy, of his ideas on a possible dispute among philosophy, science and art for a principal and historical context of his investigations, which has never been diminished in this thought.
40
Bertrand, Olivier. "La raison pratique chez Paul Ricœur : entre Kant et Hegel." Paris, EHESS, 2006. http://www.theses.fr/2006EHES0018.
Full textAbstract:
La thèse étudie la fondation morale de la justice politique, et plus particulièrement l'opposition entre universalisme et contextualisme. S'opposent une position de droit (déontologique) qui fait de l'individu un être rationnel porteur de droits indépendamment de son contexte de vie, et une position plus historique (téléologique), qui étudie les parcours des communautés humaines afin de comprendre les évaluations morales de chacune et les projets qui s'y attachent. Après avoir dégagé le noyau théorique de cette opposition à l'aide des pensées de Kant et de Hegel, la pensée de Ricœur est étudiée comme une tentative d'imbrication de ces deux perspectives normatives. Ricœur, sur la base d'un sujet qu'il montre brisé mais néanmoins capable, développe un concept de raison pratique, selon un double versant moral et politique. L'imbrication des revendications kantiennes et hégéliennes est rendue possible grâce aux deux «concepts mixtes» d'autonomie et de conscience historiqueThe thesis studies the moral foundation of political justice, and more particularly the opposition between universalism and contextualism. Are opposed a legal (deontological) approach conceiving the individual as a bearer of rights independently of his living environment, and a more historical (teleological) approach wich looks at the development of human communities to understand each one's moral claims and projects. After having analysed the underlying conceptual background of this opposition through the thoughts of Kant and Hegel, the thought of Paul Ricœur is studied as an attempt to interweave both moral perspectives. Ricœur, on the basis a subject that is shown to be broken but yet capable, develops a concept of practical reason wich includes both a moral and a political perspective. The interweaving of Kantian and Hegelian claims is then made possible on the basis of the "two-sided concepts" of autonomy and historical conscience
41
Spies, Torsten. "Die Negativität des Absoluten : Hegel und das Problem der Gottesbeweise /." Marburg Tectum-Verl, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2874690&prov=M&dok_var=1&dok_ext=htm.
Full text
42
Costa, Humberto. "A recepção do sublime kantiano em Schiller / Humberto Costa ; orientador, Jair Lopes Barboza." reponame:Biblioteca Digital de Teses e Dissertações da PUC_PR, 2008. http://www.biblioteca.pucpr.br/tede/tde_busca/arquivo.php?codArquivo=1844.
Full textAbstract:
Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2008Bibliografia: p.130-135
Esta dissertação tem por objetivo investigar como Schiller recebe o conceito de sublime kantiano e como ele desenvolve para fundamentar esteticamente a compreensão que tem a respeito do teatro. Inicialmente, o conceito de sublime schilleriano é construído
The purpose dissertation is to research the way Schiller understands the concept of the Kantian sublime and how it develops it to aesthetically base his own comprehension about teatre. Initially, Schiller's concept is based on Kant's one, However as the
43
Escobar, Cabello Lidia. "La estética de lo trágico: Los juicios de lo Bello y de lo Sublime: (Una aproximación a las reflexiones filosóficas de la estética nietzscheana a partir de la kantiana)." Tesis, Universidad de Chile, 2007. http://repositorio.uchile.cl/handle/2250/110441.
Full text
44
Thompson, Gwen C. "The Reemergence of Kantian Ethics: Have We Adequately Responded to Hegel's Objections?" PDXScholar, 1997. https://pdxscholar.library.pdx.edu/open_access_etds/2413.
Full textAbstract:
The philosophies of Kant and Hegel have experienced a renaissance for the past thirty years, and a debate continues as to whether Hegel's objections to Kant's moral philosophy are sound, and/or whether Hegel's ethics are an improvement on Kant's. This debate takes many forms, and most recently, theorists have been interested in measuring Hegel's objections against contemporary theories following in the Kantian tradition. 'Critics,' (theorists defending Hegel's moral point of view) suggests such reconstructed theories leave themselves open to identical criticisms Hegel wielded at Kant almost 200 years ago. 'Defenders,' (theorists supporting Kant's moral philosophy, or a revised version) reply in one of two ways. They either suggest that Hegel's criticisms of Kant are unwarranted, meaning Hegel misinterprets Kant's ideas and/or purposes; or, they maintain that Kant's ethics are vulnerable to Hegel's objections, however some newer version of Kant's ethics is not because it has been purged of those Kantian elements which Hegel attacks. Clearly, both views render Hegel's critique of Kant obsolete. So, why are we witnessing such an aggressive resurgence of Hegelian-styled arguments in the contemporary literature?
In seeking to answer this question, this thesis reconsiders Hegel's actual critique of Kant. In this way, the thesis falls into a specific category of political philosophy. It is a study in the 'history of ideas.' Rather than considering the question of whether contemporary Critics or Defenders have the better argument concerning the merit of reconstructed Kantian theories, I intend to re-evaluate the soundness of Hegel's objections to Kantian ethics.
Kant's moral and political thought on the proper ordering of society is deeply embedded in the pluralist democracies of the western world. As such, those Kantian ideas/elements should be defendable against Hegelian criticisms.
Following an in-depth consideration of Hegel's critique of Kant, I argue that whereas Hegel accurately identifies weaknesses in the system of Kant's moral philosophy, his critique does not successfully achieve its goal. It does not show that Kant's ethical theory is an inadequate prescription for the rational agent seeking to act morally. Rather, it serves as a warning of the dangers inherent in democratic liberal theory.
45
Cutillas, Abel 1976. "L'estètica entre Kant i Nietzsche i la seva projecció en l'art del segle XX." Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/394004.
Full textAbstract:
La present investigació pretén establir una relació entre l’anàlisi del judici estètic de la tercera crítica de Kant, la filosofia de Nietzsche i la revolució artística del segle XX. Es pren com a punt de partida les aportacions kantianes, en primer lloc analitzant l’estètica transcendental de la Crítica de la raó pura, per a posteriorment presentar l’apartat dedicat a l’estètica de la Crítica de la facultat de jutjar. Les característiques que Kant enumera respecte al judici estètic ens porten a dues conclusions fonamentals: 1) que el judici estètic és un tipus de judici autònom, fonamentalment diferent i no dependent dels judicis cognoscitius i morals. 2) que el judici estètic no pot ser considerat un judici objectiu i, per tant, no poden existir característiques objectives de bellesa.
Respecte a Nietzsche, la present investigació recorre la totalitat de la seva filosofia per a mostrar algunes de les particularitats del seu pensament estètic. Es presenta l’obra de Nietzsche dividida en dues gran etapes, la primera, en la qual és central la noció d’inversió, és descrita com una etapa on Nietzsche dedica la seva labor filosòfica a capgirar el que ell anomena “platonisme”. En la segona etapa, que considerem l’etapa de maduresa del seu pensament, el tema de la inversió ées substituït pel de la transvaloració. Respecte a la teoria estètica, en la primera etapa l’art es presenta com l’accés principal a la veritat, substituint al coneixement, en això consisteix la inversió. Per contra, en la segona etapa, l’art es pensa com a creador de nous valors i ja no com a mode d’accés a una veritat més alta.
En l’última part del present treball presentem la revolució artística iniciada a la segona meitat del segle XIX i que es prolonga fins al segle XX a partir de les tesis principals de l’estètica dels dos filòsofs analitzats anteriorment. Realitzem un recorregut per alguns dels caràcters i de les transicions internes de les diverses escoles artístiques per a mostrar com els resultats acaben coincidint amb les tesis filosòfiques de Kant i de Nietzsche.This research aims to establish a relationship between the analysis of the aesthetic judgment of Kant's Third Critique, Nietzsche's philosophy and the artistic revolution of the 20th century. Kantian contributions are taken as a basis for the work: first of all, the transcendental aesthetic of the Critique of Pure Reason is analysed, followed by the presentation of the section on aesthetics in the Critique of the Power of Judgment. The characteristics of the aesthetic judgment enumerated by Kant lead us to two fundamental conclusions: 1) the aesthetic judgment is an autonomous judgement, which is fundamentally different and does not depend on moral and cognitive judgements; 2) the aesthetic judgment cannot be considered as an objective judgement and objective characteristics of beauty cannot, therefore, exist. With regard to Nietzsche, this research covers his entire philosophy to show some specific features of his aesthetic thinking. Nietzsche's work is divided into two main stages: the first, in which the notion of inversion is the central issue, is described as a stage during which Nietzsche's philosophical work aims to invert what he calls "Platonism". In the second stage, which is considered to be the mature stage of his thinking, the inversion is replaced by the transvaluation concept. With respect to aesthetic theory, in the first stage, art is presented as the main access to truth, replacing knowledge; this is the idea of inversion. On the other hand, in the second stage, art is considered as the creator of new values rather than a means to access the highest truth. The last part of this paper deals with the artistic revolution beginning in the second half of the 19th century and lasting until the 20th century, taking into account the main theses on aesthetics from the two philosophers already analysed. An analysis is made of some characters and internal transitions from different schools of art in order to show that the results eventually match the philosophical theses of Kant and Nietzsche.
46
Hudgens, Jennifer L. "Perspectives on Perspectivism: Nietzsche and His Commentators." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-08032007-104110/.
Full textAbstract:
Thesis (M.A.)--Georgia State University, 2007.Title from file title page. Jessica Berry, committee chair; Sebastian Rand, Andrew J Cohen, committee members. Electronic text (62 p.) : digital, PDF file. "Copyright by Jennifer Lynn Hudgens Brown"--P. 3. Description based on contents viewed Jan. 16, 2008. Includes bibliographical references (p. 61-62).
47
Loock, Reinhard. "Schwebende Einbildungskraft Konzeptionen theoretischer Freiheit in der Philosophie Kants, Fichtes und Schellings." Würzburg Königshausen & Neumann, 2003. http://d-nb.info/986478903/04.
Full text
48
Herbst, Ralf Andreas [Verfasser], Carola Freiin von [Akademischer Betreuer] Villiez, and Carl Friedrich [Akademischer Betreuer] Gethmann. "Transzendentalliberalismus : Eine Analyse der praktischen Vernunft anhand der politischen Theorien von Rawls, Fichte und Kant / Ralf Andreas Herbst. Gutachter: Carola Freiin von Villiez ; Carl Friedrich Gethmann." Duisburg, 2013. http://www.iwe.uni-bonn.de.
Full text
49
Vieira, Roney Wagner. "A dialética na crítica à ilustração conforme a fenomenologia do espírito." Universidade Federal de São Carlos, 2007. https://repositorio.ufscar.br/handle/ufscar/4749.
Full textAbstract:
Made available in DSpace on 2016-06-02T20:12:11Z (GMT). No. of bitstreams: 1
1695.pdf: 1392737 bytes, checksum: 1fc4164a1ea0fad10a15be94a92bacf8 (MD5)
Previous issue date: 2007-07-03A filosofia kantiana é uma filosofia da Ilustração. Sua concepção do homem e da liberdade insere-a na corrente dominante no século XVIII que, num sentido geral, elege a razão como a faculdade suprema, que deve conduzir a humanidade em direção às suas potencialidades últimas. A Ilustração kantiana, essencialmente crítica, inaugura o idealismo alemão como uma autocrítica que estabelece os limites do uso legítimo da própria razão. O estabelecimento das condições do conhecimento possível, no entanto, resulta na oposição fundamental entre fenômeno e coisa em si. Em conseqüência desta oposição, várias outras se impõem e fazem do sistema inteiro uma contradição aos olhos das filosofias posteriores. Nossa tese é de que a superação da distinção entre fenômeno e coisa em si empreendida pela Fenomenologia do Espírito de Hegel resulta na dissolução do que, em termos transcendentais, constitui a condição de possibilidade de toda Ilustração: a idéia de liberdade. A solução da terceira antinomia coloca a idéia kantiana de liberdade, diante da consciência fenomenológica, como algo a ser superado e não um ideal perseguido num progresso contínuo através da história. A tese central do idealismo, de que o pensamento e o ser são idênticos, sucumbe ao idealismo transcendental. A concepção da consciência em sua história permite que a dialética hegeliana dissolva, pela dissolução mesma da coisa em si, a oposição entre liberdade e causalidade natural e as dicotomias resultantes, que Kant só resolve mediante os postulados morais. A dissolução da aporia fenômeno-coisa em si leva a uma concepção da liberdade como uma efetividade imanente à própria consciência no percurso que ela faz na Fenomenologia. Isso quer dizer que a razão deve se compreender na própria realidade social e não na idéia de um aproximar-se infinito da humanidade rumo a um fim que pode somente ser postulado. A oposição da razão à causalidade natural resultaria sempre numa aspiração insatisfeita. Em suma, se o idealismo absoluto afirma a identificação necessária da razão com o ser, ele deve suprimir a noção kantiana do dever. Para demonstrá-lo iniciamos com a abordagem da filosofia crítica. Em adendo mostramos no pensamento de Fichte o passo decisivo em direção à dialética hegeliana na reflexão da consciência de si que se torna sujeito-objeto. A exteriorização do Eu, que põe o não-eu como um outro que deve ser superado, põe a liberdade ainda como pura aspiração, como dever ser. Mas a dinâmica do Eu em sua extrusão já anuncia o conceito-chave do idealismo absoluto: o da alienação do espírito. O espírito aparece como consciência. E ele é a idéia que se exterioriza no tempo como História. O espírito é a substância como sujeito, que sabe de si no saber da consciência e que se objetiva na obra humana, resultado do trabalho da consciência. O caminho da consciência é o da própria liberdade que se efetiva no universal com o qual ela deve identificar-se. A Ilustração kantiana resulta abstrata na medida em que remete para um além esse resultado do trabalho humano e a efetivação da liberdade da consciência que age
50
Salvadori, Mateus. "Para além da justiça formal: Hegel e o formalismo kantiano." Pontifícia Universidade Católica do Rio Grande do Sul, 2014. http://hdl.handle.net/10923/6830.
Full textAbstract:
Made available in DSpace on 2014-09-23T02:01:08Z (GMT). No. of bitstreams: 1
000461464-Texto+Completo-0.pdf: 993754 bytes, checksum: d84f48b4ab694e91d158a4cf5b73ca69 (MD5)
Previous issue date: 2014This thesis has a dual purpose: to defend Hegel's criticism of Kant’s formalism and to show that, from Hegel's theory of justice, there is an overcoming of Kant’s formal justice. While Kant remains attached to the formalism by the categorical imperative of duty, Hegel, through a non-formal theory of justice, points out contentful principles in order to establish particular duties from them. In addition, Kant, when dealing with the law, carries a moral justification of the legal; however, in front of the law of equity and of the law of necessity, he ends up not recognizing them as rights and claiming that the judge cannot do anything about them because both of them are “doubtful rights”. For Hegel, in turn, the emergency law is not merely a concession, but a fundamental right. Moreover, when dealing with the “right to say no”, the Constitution (non-formal, non-judgmental and non-normative) and the “World Spirit” (a non-formal criterion of justice), he argues that formalism is insufficient, since without contentful principles one cannot know “my duty”. It follows that a theory of justice must be built from the ethos of a people. State, Law, justice and freedom are the central concepts of this thesis.
Esta tese tem um duplo objetivo: defender a crítica de Hegel ao formalismo kantiano e demonstrar que, a partir da teoria da justiça de Hegel, há uma superação da justiça formal kantiana. Enquanto Kant, por meio do imperativo categórico do direito, permanece preso ao formalismo, Hegel, através de uma teoria da justiça não formal, aponta os princípios conteudísticos para, a partir deles, estabelecer deveres particulares. Para além, Kant, ao tratar do direito, conduz uma fundamentação moral do jurídico; porém, diante do direito de equidade e do direito de necessidade, ele acaba não os reconhecendo como direitos, e afirma que o juiz nada pode fazer em relação a eles, pois ambos são “direitos duvidosos”. Para Hegel, por sua vez, o direito de emergência não é uma mera concessão, mas um direito fundamental. E, ao tratar do “direito de dizer não”, da Constituição (não formal, não valorativa e não normativa) e do “espírito do mundo” (como um critério de justiça não formal), ele defende que o formalismo é insuficiente, uma vez que, sem princípios conteudísticos, não é possível conhecer o “meu dever”. Segue-se que uma teoria da justiça deve ser construída a partir do ethos de um povo. Estado, Direito, justiça e liberdade são os conceitos centrais desta tese.