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Journal articles on the topic 'Georg Wilhelm Fridrich Hegel'
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1
Kochan, Jerzy. "Freedom. Georg Wilhelm Friedrich Hegel." Nowa Krytyka 42 (2019): 37–81. http://dx.doi.org/10.18276/nk.2019.42-01.
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Pietsch, R. "Georg Wilhelm Hegel und die Homöopathie." Allgemeine Homöopathische Zeitung 238, no. 06 (April 4, 2007): 231–34. http://dx.doi.org/10.1055/s-2006-936476.
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Verweyen, Hans Jürgen. "Georg Wilhelm Friedrich Hegel. Collected Works. Vol. 21." Philosophy and History 19, no. 2 (1986): 116–17. http://dx.doi.org/10.5840/philhist198619267.
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Verweyen, Hansjürgen. "Georg Wilhelm Friedrich Hegel. Phenomenology of the Spirit." Philosophy and History 23, no. 2 (1990): 145–46. http://dx.doi.org/10.5840/philhist199023281.
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Cubo, Oscar. "Reinhard Hiltscher, Stefan Klingner (Hg.): Georg Wilhelm Friedrich Hegel." Philosophischer Literaturanzeiger 69, no. 3 (September 15, 2016): 219–23. http://dx.doi.org/10.3196/219458451669329.
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Medeiros, Danilo Borges, and Wagner Lafaiete de Oliveira Júnior. "A CONCEPÇÃO DE ESTADO DE GEORG WILHELM FRIEDRICH HEGEL." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 12, no. 33 (December 30, 2020): 17–35. http://dx.doi.org/10.36311/1984-8900.2020.v12n33.p17-35.
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O presente artigo investigará a concepção de Estado do filósofo alemão Georg Wilhelm Friedrich Hegel (Stuttgart, 27 de agosto de 1770 – Berlim, 14 de novembro de 1831) a partir da obra “Filosofia do Direito” (1821), em especial, a sua terceira seção, que será a base para a análise da temática, por ser nela que Hegel discute, a miúde, os elementos constitutivos do Estado. A análise feita a partir desta discussão definirá a ideia de Estado hegeliano respeitando três estruturas básicas adotadas pelo filósofo naquela seção, que comporta: 1º) a natureza do Estado; 2º) a fundamentação da organização interna do Estado e 3º) o poder do príncipe. O objetivo da investigação proposta neste artigo é apresentar os elementos centrais e constitutivos do Estado à estrutura do direito interno que fundamenta sua política.
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Vieweg, Klaus, Anton A. Ivanenko, and Andrei N. Muravev. "On the 250 th anniversary of Georg Wilhelm Friedrich Hegel." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, no. 4 (2020): 608–20. http://dx.doi.org/10.21638/spbu17.2020.401.
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Two and a half centuries since the birth of Hegel give reason to try to understand why he, like other great philosophers irrelevant of how many centuries ago they were born, should not be forgotten. The first part of the article deals with the content of the central and most difficult part of Hegel’s Science of logic — the doctrine of essence. This particular work illustrates that its creator successfully passed between the Scylla of realism, which insists on the immediacy of knowledge, and the Charybdis of constructivism, which advocates its mediation. Hegel curbs the claims of mediation and immediacy to exclusivity revealing their concrete identity. The second part of the article explores the perspective of the theoretical and scientific knowledge of the spirit, discovered by Hegel, which makes it possible to avoid the extremes of historicism and essentialism that prevailed after Hegel in the sciences of the spirit. Historicism dissolves the unified essence of various spiritual phenomena in the flow of history, which it considers a purposeless element of change. Essentialism asserts the existence of this essence, but leaves it undefined. Hegel logically determines what is historical in the existence of the spirit, an what transcends history as its absolute goal. The last part of the article indicates the reason for the obvious underestimation of Hegel’s achievements by figures of modern philosophical culture. The place of the Hegelian system in the historical development of philosophy and its actual significance for modernity as a model of philosophical knowledge of truth, nature and spirit, without which the history of philosophy is not complete and cannot be understood as a whole, is determined.
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Meshcheryakova, Olga Mikhaylovna. "Philosophy of Law in the System of Philosophy and Jurisprudence." Russian Journal of Legal Studies 6, no. 2 (June 15, 2019): 22–27. http://dx.doi.org/10.17816/rjls18473.
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The article seeks to substantiate the philosophical and legal approach to the law. The article deals with the problems of jurisprudence from the standpoint of the philosophy of law. The author considers historical-methods aspects of development of philosophy of law as the most important moment of formation of the European liberalism conditioned by the genesis thereof.The aim of the article is to describe the inf luence of the philosophy of law on the formation and development of a legal worldview.In the present article author researches questions of philosophy of law impact on the law. Among the philosophical and jurisprudential schools and disciplines, which significantly affected the establishment and transformation of legal philosophy the decisive role belonged to the entire philosophical system of Georg Wilhelm Friedrich Hegel, including philosophy of law, history, religion, and logic. The question of what was the impact of philosophical system of Georg Wilhelm Friedrich Hegel for the formation of teaching on law is considered in the article.That is why, “Philosophy of Law” by Georg Wilhelm Friedrich Hegel is of high value in the history of political and legal though, and Georg Wilhelm Friedrich Hegel should take a worthy place among the patriarchs of the philosophy of law.These problems identified the subject of the study conducted in the article. The identification of certain features of succession with regard to Hegelian philosophy allowed us to indicate ways of enriching jurisprudence with the philosophy of law.The methodological basis of the research is a set of methods of scientific knowledge, among which the main place is occupied by the methods of historicism, comparative-legal, as well as formal-legal and systemic approach.Its provisions can be used in further studies on issues of philosophy of law and jurisprudence.
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Corrêa Jr, Ramiro. "Acerca da Consciência Eterna: lições sobre religiosidade na filosofia do direito de Hegel." Revista do Curso de Direito do UNIFOR 8, no. 1 (May 26, 2017): 48–67. http://dx.doi.org/10.24862/rcdu.v8i1.558.
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Trata-se de examinar trechos do manuscrito de Lições sobre a Filosofia da Religião e das Linhas Fundamentais da Filosofia do Direito - A Sociedade Civil-Burguesa -, de Georg Wilhelm Friedrich Hegel, aproximando as ideias de Deus e do Sistema de Eticidade. O artigo também avalia posições de influentes comentadores de Hegel, como Bobbio, Losurdo, Marcuse, Lebrun, Lima Vaz e Müller.
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Lauener, Michael. "Lauener, Michael, Schutz der Kirche und Stabilität des Staates durch Absenz von religiöser ,Seichtigkeit': die religionspolitischen Anschauungen von Jeremias Gotthelf und Georg Wilhelm Friedrich Hegel aus dem Geist der Versöhnung." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 105, no. 1 (June 26, 2019): 280–349. http://dx.doi.org/10.1515/zrgk-2019-0009.
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Abstract Protection of the church and state stability through the absence of religious 'shallowness': views on religion-policy of Jeremias Gotthelf and Georg Wilhelm Friedrich Hegel out of a spirit of reconciliation. The article re-examines a thesis of Paul Baumgartner published in 1945: "Jeremias Gotthelf's, 'Zeitgeist and Bernergeist', A Study on Introduction and Interpretation", that if the Swiss writer and keen Hegel-opponent Jeremias Gotthelf had read any book of the philosopher Georg Wilhelm Friedrich Hegel, some of this would have received his recognition. Both Gotthelf and Hegel see the Reformation to be the cause of the emergence of a strong state. For Gotthelf, this marks the beginning of a process of strengthening the state at the expense of the church. Hegel, on the other hand, considers the modern state to be the reality of freedom, produced by the Christian 'religion of freedom' (Rph, §270 Z., p. 430). In contrast to Gotthelf, for whom only Christ can reconcile the state and religion, Hegel praises the French Revolution as "reconciliation of the divine with the world". For Gotthelf, the French Revolution was only a poor imitation of the process of spiritual and political liberation initiated by the Reformation, through which Christ reduced people to their original liberty. Nevertheless, both Gotthelf and Hegel want to protect the state and the church from falling apart, they reject organizational unity of state – religion – church in the sense of a theocracy, and demand the protection of church communities.
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Pardede, Jimmy. "ALLAH DAN SENI MENURUT PEMIKIRAN GEORG WILHELM FRIEDRICH HEGEL DAN JONATHAN EDWARDS." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 1, no. 2 (September 6, 2017): 211–42. http://dx.doi.org/10.51688/vc1.2.2014.art6.
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Kenikmatan akan keindahan artistik jarang dianggap kudus dan sakral dalam kebudayaan sekuler kita. Keilahian dan kesalehan dianggap sebatas iman personal; sementara seni sebagai suatu bahasa universal akan kenikmatan manusia. Hegel mencoba untuk menampilkan keilahian, "Allah," dan agama dengan cara yang dapat diterima oleh orang-orang sekular sejamannya dan masyarakat deistik-romantik dengan mensekularkan tiga hal ini. Sekalipun terdapat sisa-sisa dari gambaran klasik kekristenan akan Allah sebagai pencipta dan penopang segala sesuatu, tetapi gambaran sekuler akan Allah ini memiliki banyak permasalahan yang tak dapat dibereskan di banyak tempat, dalam konsep Hegel akan keilahian dan "Allah yang sekuler." Itu sebabnya upayanya untuk membawa "spiritualitas" ke dalam diskusi akan seni dan keindahan harus dikritik dari perspektif dari Teologi Jonathan Edwards mengenai kemuliaan Allah. Dari perspektif kedua raksasa ini, perenungan akan seni, keindahan dan spiritualitas di dalam tren kekristenan yang populer di jaman kita perlu ditelaah.?
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Gidwani, Vinay. "The Subaltern Moment in Hegel's Dialectic." Environment and Planning A: Economy and Space 40, no. 11 (November 2008): 2578–87. http://dx.doi.org/10.1068/a40271.
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I stage the question ‘What about dialectics?’ by showing Frantz Fanon's insurrectionary fidelity to Georg Wilhelm Friedrich Hegel and his dialectic. Fanon is an acute and disloyal reader of Hegel, and relentlessly probes the moment of negation in Hegel's dialectic to pry it open for an emancipatory, nonsublative politics of a ‘new humanity’. Fanon's attempts to side with the radical implications of otherness disclose the ‘subaltern moment’ in Hegel's dialectic and leave us a de formed Hegel, profoundly equivocal and no longer easily named (hence, recognized) as the philosopher of synthesis and reconciliation.
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Silva, Gabriel Rodrigues da. "Hegel e o progresso histórico." Primeiros Escritos, no. 10 (May 22, 2020): 57–81. http://dx.doi.org/10.11606/issn.2594-5920.primeirosescritos.2020.155601.
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Este artigo visa apresentar e analisar a concepção de progresso histórico elaborada pelo filósofo alemão Georg Wilhelm Friedrich Hegel (1770-1831) em sua obra Lições sobre a Filosofia da História, publicada postumamente em 1837. Para isso, a exposição do artigo seguirá, principalmente, o terceiro capítulo da obra mencionada – denominado “O Curso da História Universal” –, acompanhando, detalhadamente, a argumentação do filósofo. A conclusão do artigo destaca o progresso histórico hegeliano compreendido enquanto um fim infinito, baseando-se, principalmente, na obra Does History Make Sense? (2017), de Terry Pinkard. Além disso, compara-se a compreensão hegeliana do progresso histórico com as compreensões linear e cíclica da história.
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Machado Castro, Raphael. "Da totalidade objetiva à realidade subjetiva: breves notas sobre verdade e liberdade em Hegel." STUDIA HEGELIANA 5 (December 1, 2019): 17–27. http://dx.doi.org/10.24310/studiahegelianastheg.v5i.11397.
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El sistema filosófico creado por Georg Wilhelm Friedrich Hegel es considerado una de las obras más importantes en la historia de la filosofía occidental. Desde su creación y desarrollo, no es posible encontrar un intento que se acerque de los esfuerzos del idealista alemán en la comprensión de la realidad en su estructura lógica, epistémica y sistemática. Por lo tanto, el presente texto intenta articular las ideas principales de Hegel con las categorías de la verdad y la libertad, enunciando sus relaciones con la importancia de la interpretación sistemática en la obra del filósofo.
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Jung, João. "O diagnóstico da Filosofia nos prefácios de Hegel." Intuitio 14, no. 1 (September 2, 2021): e39882. http://dx.doi.org/10.15448/1983-4012.2021.1.39882.
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Este artigo tem o intuito de explorar as colocações de Georg Wilhelm Friedrich Hegel a respeito do contexto filosófico no qual ele estava inserido. Através da análise dos dois prefácios da Ciência da Lógica [Wissenschaft der Logik], observar-se-á as ponderações conjunturais que Hegel fez da filosofia em seus tempos, no que ele dirige críticas à metafísica e à lógica até então realizadas por pensadores como Aristóteles e Kant, dos antigos aos modernos. Nesse processo, o filósofo de Stuttgart propõe uma nova forma de se pensar a lógica e a metafísica, fundando, assim, uma lógica-metafísica que em seu desenvolvimento determina a si mesma enquanto Conceito. Eis aqui o cerne da filosofia especulativa impulsionada por Hegel a partir do contexto idealista alemão.
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Vargas, Sara Sofia Lúcio. "O ESTADO COMO TOTALIDADE. ALGUMAS NOTAS A PARTIR DE GRUNDLINIEN DER PHILOSOPHIE DES RECHTS." Sapere Aude 6, no. 12 (January 13, 2016): 696. http://dx.doi.org/10.5752/p.2177-6342.2015v6n12p696.
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O presente artigo procura contribuir para o debate em torno de uma certa noção de Estado e de uma certa relação com o indivíduo que a acompanha. Fá-lo-emos na esteira de Georg Wilhelm Friedrich Hegel, essencialmente a partir do seu Princípios da Filosofia do Direito (Grundlinien der Philosophie des Rechts, 1821), percorrendo, em algumas notas, o que aí é entendido como Estado e como competência do indivíduo.
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Levinger, Matthew. "The Longing for Myth in Germany: Religion and Aesthetic Culture from Romanticism to Nietzsche. By George S. Williamson. Chicago: University of Chicago Press. 2004. Pp. 376. $55.00 (cloth); $24 (paper). ISBN 0-226-89945-4 (cloth); 0-226-89946-2 (paper)." Central European History 39, no. 2 (May 19, 2006): 306–8. http://dx.doi.org/10.1017/s0008938906230127.
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“Christianity has emptied Walhalla, felled the sacred groves, extirpated the national imagery as a shameful superstition, as a devilish poison, and given us instead the imagery of a nation whose climate, laws, culture, and interests are strange to us and whose history has no connection whatever with our own” (p. 72). The young Georg Wilhelm Friedrich Hegel voiced this lament in 1796, while working as a private tutor in Berne.
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Sales, Rodrigo De. "A Classificação de Livros de William Torrey Harris: influências de Bacon e Hegel nas classificações de biblioteca." Encontros Bibli: revista eletrônica de biblioteconomia e ciência da informação 22, no. 50 (September 6, 2017): 188. http://dx.doi.org/10.5007/1518-2924.2017v22n50p188.
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Os estudos das classificações de biblioteca comumente dialogam com a contextualização de abordagem histórica e com as ideias classificatórias próprias da Filosofia. No século XIX, o filósofo e educador norte-americano William Torrey Harris desenvolveu uma classificação de livros para a Escola Pública de St. Louis, que trouxe em seu cerne influências tanto de Francis Bacon como de Georg Wilhelm Friedrich Hegel. O objetivo do presente ensaio é analisar a classificação de Harris, refletindo acerca de suas bases teórica e filosófica. Para tanto, adotou-se um olhar crítico-descritivo para a realização da análise. Como resultado, foi possível apresentar algumas influências de Bacon e de Hegel na classificação Harris.
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Roy, Ayon. "Hegel contra Schlegel; Kierkegaard contra de Man." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 107–26. http://dx.doi.org/10.1632/pmla.2009.124.1.107.
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At the turn of the nineteenth century, Friedrich Schlegel developed an influential theory of irony that anticipated some of the central concerns of post-modernity. His most vocal contemporary critic, the philosopher Georg Wilhelm Friedrich Hegel, sought to demonstrate that Schlegel's theory of irony tacitly relied on certain problematic aspects of Johann Gottlieb Fichte's philosophy. While Schlegel's theory of irony has generated seemingly endless commentary in recent critical discourse, Hegel's critique of Schlegelian irony has gone neglected. This essay's primary aim is to defend Hegel's critique of Schlegel by isolating irony's underlying Fichtean epistemology. Drawing on S⊘ren Kierkegaard's The Concept of Irony in the final section of this essay, I argue that Hegel's critique of irony can motivate a dialectical hermeneutics that offers a powerful alternative both to Paul de Man's poststructuralist hermeneutics and to recent cultural-studies-oriented criticism that tends to reduce literary texts to sociohistorical epiphenomena.
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Witte, Bernd. "‚ChristosDionysos‘: Hölderlin als Stifter einer neuen Religion." arcadia 51, no. 2 (November 1, 2016): 344–62. http://dx.doi.org/10.1515/arcadia-2016-0027.
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AbstractA close reading of Friedrich Hölderlin’s poems “Brod und Wein” and “Mnemosyne” demonstrates that Hölderlin intended to create a new religion as he and Georg Friedrich Wilhelm Hegel had projected in their manifesto “Ältestes Systemprogramm.” This venture must be seen as part of the fight against monotheism and as an attempt to establish a counter-religion, characteristic for the threshold period between 1770 and 1800 in Western Europe. This attempt failed, as Hölderlin’s final desperation about the ambiguity of nature shows.
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Alfáro, Carlos Victor. "La concepción de alma bella en el pensamiento de Jakob Fries y su diferencia con la concepción de alma bella en la filosofía de Hegel." LOGOS Revista de Filosofía 137, no. 137 (July 31, 2021): 30–46. http://dx.doi.org/10.26457/lrf.v137i137.3032.
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Robert Norton considera que la concepción de alma bella de Jakob Fries es similar a la esbozada por Georg Wilhelm Friedrich Hegel a través de su obra. Sin embargo, el autor de la Filosofía del derecho no incluye explícitamente a Fries dentro del elenco de representantes del pensamiento del alma bella. Sostengo que su ausencia solo puede explicarse porque el autor de Julius und Evagoras no poseía una noción de alma bella similar a la de Hegel.
Palabras clave
Autoconciencia, conciencia, deber, virtud, belleza, Jakob Fries, Georg Wilhelm Friedrich Hegel.
Referencias
Fichte, G. J. (1975). Doctrina de la ciencia (J. Cruz, Trad.). Buenos Aires, Argentina: Aguilar.Fries, J. F. (1805). Wisssen, Glaube und Ahndung. Jena, Alemania: J. C. G. Göpferdt.Fries, J. F. (1822). Julius und Evagoras oder: die Schönheit der Seele. Tomos 1 y 2.Heidelberg, Alemania: Christian Friedrich Winter.Fries, J. F. (1824). System Metaphysik. Ein Handbuch für Lehrer und zum Selbstgebrauch. Heidelberg, Alemania: Christian Friedrich Winter.Hegel, G. W. F. (1836). Vorlesungen über die Geschichte der Philosophie. Band. III.Georg Wilhelm Friedrich Hegel’s Werke: Vollständige Ausgabe durch einen Verein von Freuden des Verewigten. (Vol. 15). Berlín, Alemania: Duncker y Humblot.Hegel, G. W. F. (1952). Grundlinien der Philosophie des Rechts oder Naturrecht undStaatswissenschaft im Grundrisse. Stuttgart, Alemania: Frommanns Verlag.Hegel, G. W. F. (1966). Fenomenología del espíritu (W. Roces y R. Guerra, Trads.). Ciudad de México, México: Fondo de Cultura Económica.Hegel, G. W. F. (1992). Creer y saber (J. A. Díaz, Trad.). Santa Fe de Bogotá, Colombia: Norma.Jacobi, F. (1783). Eduard Allwills Papiere. En Sammlung der besten deutschen prosaischenSchrifsteller und Dichter. Hundert und achtzehnter Theil. Jacobi vermischte Schriften (pp. 143-268). Carlsruhe, Alemania: Christian Gottlieb Schmieder.Jacobi, F. (1796). Woldemar. Erster Theil und Zweiter Theil. Königsberg, Alemania: Friedrich Nicolovius.Jacobi, F. (1799). An Fichte. Hamburgo, Alemania: Friedrich Perthes.Kant, I. (1913). Kritik der Urteilskraft. En Kant’s gesammelte Schriften. Tomo 5.Berlín, Alemania: Georg Reimer.Norton, R. E. (1995). The beautiful soul: Aesthetic morality in the eighteenth century. Ithaca, Estados Unidos: Cornell University Press.Paha, B. (1992). Die schöne Seele Hegels und die Literatur der Frühromantik: Studienarbeit. Munich, Alemania: Grin Verlag.Sax, B. C. (1983). Active individuality and the language of confession: The figure of the beautiful soul in the Lehrjahre and the Phänomenologie. Journal of the History of Philosophy, 21 (4), 437-466.
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Henderson, James P., and John B. Davis. "Adam Smith's Influence on Hegel's Philosophical Writings." Journal of the History of Economic Thought 13, no. 2 (1991): 184–204. http://dx.doi.org/10.1017/s1053837200003564.
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Historians of economics and philosophy have noted Georg Wilhelm Fredrich Hegel's debt to Adam Smith and have suggested that Hegel's analysis of civil society rests on a Smithian foundation. Laurence Dickey recognized that “Hegel's interest in the Scots coincided with the late eighteenth-century German interest in the relationship between socioeconomic processes in history and the development of civil institutions” (Dickey 1987, p. 194). Georg Lukacs emphasized that “it is highly probable that the study of Adam Smith was a turning-point in Hegel's evolution” (Lukacs 1976, p. 172). In his study of The Formation of the Economic Thought of Karl Marx, Ernest Mandel maintained that Marx discovered political economy and its importance to philosophy in his reading of Hegel. Says Mandel:
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Weber, Herwig. "Nostalgia de la muerte de Xavier Villaurrutia dentro de la tradición filosófica en lengua alemana: Heidegger, Rilke, Hegel, Schiller." Literatura Mexicana 32, no. 2 (August 31, 2021): 73–99. http://dx.doi.org/10.19130/iifl.litmex.2021.32.2.29153.
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One of the greater influences on Xavier Villaurrutia’s poetry was the philosophical work of Martin Heidegger. Also, among the Mexican poet’s favorite readings was The notes of Malte Laurids Brigge, a novel by Rainer Maria Rilke, which is conceptually connected with Georg Wilhelm Friedrich Hegel’s dialectical philosophy and Friedrich Schiller’s humanism. The present work is an interpretation of Nostalgia de la muerte by Villaurrutia based on the concepts of “turn towards the open” (Heidegger), “personal death” (Rilke), “subject as the absolute and as nothingness” (Hegel) and “aesthetic education of the human” (Schiller).
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Vieira, Carlos Eduardo. "História da Educação e História da Filosofia: culturas cruzadas a partir das concepções de história e de escrita da história em Hegel." Pro-Posições 20, no. 1 (April 2009): 189–205. http://dx.doi.org/10.1590/s0103-73072009000100011.
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Neste artigo visamos discutir possíveis impactos da escrita da História da Filosofia sobre a escrita da História da Educação, a partir da análise das concepções de história e de escrita da história presentes na obra de Georg Wilhelm Friedrich Hegel. Neste estudo Hegel é concebido como um autor que sintetizou e disseminou uma visão da história presente de forma dispersa e fragmentada na cultura historiográfica do século XIX. Ele reafirmou conceitualmente e metodologicamente as imemoriais crenças na virtuosidade e no papel edificante das idéias (Espírito), bem como produziu uma interpretação do passado, capaz de apaziguar o sentimento de dilaceramento da cultura, ao conciliar história, ontologia e lógica. Nos limites deste trabalho exploramos o potencial heurístico da tópica hegeliana, sem, contudo, pretendermos analisar empiricamente os seus efeitos na historiografia da educação brasileira.
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Curnow, Ryan. "Hegel's Projected Nihilism." Stance: an international undergraduate philosophy journal 14, no. 1 (April 6, 2021): 91–101. http://dx.doi.org/10.33043/s.14.1.91-101.
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Georg Wilhelm Friedrich Hegel’s historical analysis of Buddhist philosophy not only fails as a sound interpretation of that tradition, it also well-exemplifies the Western practice of Orientalism as elucidated by Edward Said. I attempt to demonstrate this in three major parts: the nature of Orientalism as a concept and practice, the Orientalist analytical process that Hegel employs in judging Buddhism as well as religions in general, and how Hegel’s understanding does not work against a more charitably interpreted Buddhist defense. Moreover, I argue that the Orientalist erroneousness of Hegel’s reading deeply complicates his hierarchical philosophy of world history.
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Curnow, Ryan. "Hegel’s Projected Nihilism." Stance: An International Undergraduate Philosophy Journal 14 (2021): 90–100. http://dx.doi.org/10.5840/stance2021147.
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Georg Wilhelm Friedrich Hegel’s historical analysis of Buddhist philosophy not only fails as a sound interpretation of that tradition, it also well-exemplifies the Western practice of Orientalism as elucidated by Edward Said. I attempt to demonstrate this in three major parts: the nature of Orientalism as a concept and practice, the Orientalist analytical process that Hegel employs in judging Buddhism as well as religions in general, and how Hegel’s understanding does not work against a more charitably interpreted Buddhist defense. Moreover, I argue that the Orientalist erroneousness of Hegel’s reading deeply complicates his hierarchical philosophy of world history.
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Hyde, Brendan. "The entanglement of knowing and being: Hegel, ontology and education in the 21st century." Educational Practice and Theory 43, no. 1 (May 1, 2021): 23–39. http://dx.doi.org/10.7459/ept/43.1.03.
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There has been a revived interest Georg Wilhelm Friedrich Hegel. Notions emanating from his philosophy concerning the human person and that human beings together create and sustain phenomena through social practice speaks of a relational ontology that has relevance for contemporary education. This article argues that such ontology needs to be considered alongside the epistemological concerns of education. From Hegel’s writing, five interdependent ideas are delineated which have relevance for a relational ontology appropriate for contemporary education ‐ consciousness, self-consciousness, social space, recognition and identity. From these, three propositions for a social ontology of education ‐ learning as a socially constructed activity, learning as the formation of identity and learning as recognition ‐ are posited and discussed.
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Mabe, Jacob Emmanuel. "Wie umgehen mit dem Afrikaner-Bild aus den Texten von Immanuel Kant und Georg Friedrich Wilhelm Hegel?" Deutsche Zeitschrift für Philosophie 69, no. 1 (February 1, 2021): 122–25. http://dx.doi.org/10.1515/dzph-2021-0008.
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Aragüés Aliaga, Rafael. "El concepto de concepto en la lógica hegeliana." Logos. Anales del Seminario de Metafísica 52 (October 1, 2019): 9–27. http://dx.doi.org/10.5209/asem.65850.
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El propósito de este artículo es profundizar en el pensamiento de Georg Wilhelm Friedrich Hegel y estudiar una de las ideas centrales de su filosofía: el concepto especulativo. El concepto y la adecuación consigo mismo, es decir, la Idea, son las dos nociones capitales de la metafísica hegeliana y la base de todo el sistema. El artículo rastrea los antecedentes histórico-filosóficos del concepto hegeliano en la unidad originaria de la apercepción de Kant y el Yo absoluto de Fichte. Se adentra, posteriormente, en el texto de la Ciencia de la lógica y de la Enciclopedia para estudiar y ofrecer una interpretación de la noción de concepto especulativo expuesta en ambas obras. El artículo se cierra con unas reflexiones en torno a la relación entre concepto y libertad en Hegel: el concepto, en efecto, es la libertad, y la libertad es el concepto. Aquí se encuentra el núcleo de la unidad entre filosofía teórica y práctica.
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Carvalho, André Cutrim, Maryan Jansen Cutrim Carvalho, and David Ferreira Carvalho. "FUNDAMENTAÇÕES TEÓRICAS SOBRE O ESTADO CAPITALISTA." A Economia em Revista - AERE 22, no. 1 (November 23, 2015): 67. http://dx.doi.org/10.4025/aere.v22i1.23064.
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RESUMO: O objetivo do presente artigo é discutir os fundamentos teóricos sobre o Estado capitalista numa perspectiva de análise através do materialismo histórico-dialético. Para isso, retomaremos o debate se fazendo valer do legado de autores como: Karl Heinrich Marx, Georg Wilhelm Friedrich Hegel, Friedrich Engels, Vladimir Ilitch Lenin, Antônio Gramsci, que contribuíram com a discussão teórica sobre a Teoria do Estado capitalista nas suas mais variadas facetas, e que muitas vezes foram incompreendidos e exorcizados da academia nos dias de hoje. Com vistas a balizar a importância do Estado no desenvolvimento capitalista contemporâneo, procurou-se discutir as contribuições mais recentes como a do autor, Claus Offe, sobre a Teoria do Estado capitalista.
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Hanuszkiewicz, Wojciech. "Philosophia fundamentalis Friedricha Adolfa Trendelenburga." Argument: Biannual Philosophical Journal 7, no. 1 (June 1, 2017): 145–55. http://dx.doi.org/10.24917/20841043.7.1.8.
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Friedrich Adolf Trendelenburg’s philosophia fundamentalis: Friedrich Adolf Trendelenburg (1802–1872) is an author who connects two periods. On the one hand, he attended the lectures of one of the first followers of Immanuel Kant — Karl Leonhard Reinhold, he knew personally
and was influenced by Georg Wilhelm Friedrich Hegel and Friedrich Wilhelm Joseph von Schelling. On the other hand, Trendelenburg has educated a very large group of important figures within the German philosophy of the late nineteenth and early twentieth century (e.g., Wilhelm Dilthey, Franz Brentano and Hermann Cohen). His main work, Logische Untersuchungen (Logical investigations), was to see its release in three editions during his life. In the second edition Trendelenburg adds an introductory chapter, entitled Logik und Metaphysik als grundlegende Wissenschaft [Logic and metaphysics as a basic science]. It presents the idea of philosophy as a science and, like a lens, focuses on the most influential metaphilosophical solutions of the second half of the nineteenth century. The article in its first part presents the academic biography of Trendelenburg, while in the second it discusses the most important meta‑philosophical problems raised in Logische Untersuchungen.
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Ramet, Sabrina P. "Hegel, revolution, and the rule of law." Eastern Review 9 (December 30, 2020): 9–31. http://dx.doi.org/10.18778/1427-9657.09.02.
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Georg Wilhelm Friedrich Hegel was one of the philosophic giants of the nineteenth century. Well versed in both ancient and more recent philosophical tracts, he rejected the individualism of Hobbes and Locke, as well as their notion that the state was an agency set up in the first place to protect life and property, and, drawing inspiration from Aristotle, outlined a vision of the state as an agency bound, in the first place, to protect the weak and the powerless. Hegel further rejected Kant’s individualistic ethics and counseled that ethical behavior had to be understood as taking place in a social context, with real duties toward other people. For Hegel, an individual had rights and duties within the context of the family, in the community, and, as a citizen, vis-à-vis the state. He emphasized the network of duties in which each individual finds himself, urging political moderation and concern for the good of the entire community. He has been condemned as a proto-totalitarian, lauded as a democrat of sorts, and described variously as liberal, anti-liberal, authoritarian, conservative-monarchist, and constitutionalist. This essay will argue that Hegel came to champion a constitutional-legal order (Rechtsstaat) under an autocratic monarch, with protection for liberal values. The absolute authority of the monarch, thus, was limited to those powers which he needed in order to advance and protect the interests of the citizens of the realm.
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Whitman, Norman. "The Reality of Modes in Spinoza’s Philosophy." Idealistic Studies 49, no. 1 (2019): 85–102. http://dx.doi.org/10.5840/idstudies2019816101.
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In the history of philosophy, two standard critiques of the reality of modes in Spinoza’s philosophy come from Pierre Bayle and Georg Wilhelm Hegel. Both philosophers in some way assume that attributes and relations among modes constitute a shared reality in which modes participate. As a result, they assert that Spinoza’s monism leads either to an over-identification of God with contingent modes or to a limited God. In this paper, I will show how attributes and relations among modes in Spinoza’s work simply explain an active modal reality; modes do not depend upon or participate in ideal relations and attributes for their existence. The result is that in Spinoza’s philosophy attributes must be seen as unreal and modal reality must be understood as primary.
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Steiner, Peter. "Herbatian formalism in Bohemia." RUS (São Paulo) 12, no. 19 (August 28, 2021): 10–29. http://dx.doi.org/10.11606/issn.2317-4765.rus.2021.189607.
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From a bird’s eye view, the history of 19th century aesthetics can be cast in terms of strife between two mutually opposed philosophical camps. On the one hand, the champions of a content-oriented understanding of beauty as the sensory manifestation of the idea (the followers of Georg Wilhelm Friedrich Hegel) and, on the other hand, the formalists (inspired by Johann Friedrich Herbart) who conceived of beauty as a purely relational category devoid of any content. My paper focuses on the robust development of the formal school at Prague University after 1850 exemplified by the theories of Robert Zimmermann (1824-1898), Josef Durdík (1837-1902), and Otakar Hostinský (1847-1910). It concludes with posing the question whether the structuralist aesthetics advanced in mid-1930s by the Prague Linguistic Circle was not, in fact, an echo of the indigenous Herbartian formalism.
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Sembou, Evangelia. "The Young Hegel on ‘Life’ and ‘Love’." Hegel Bulletin 27, no. 1-2 (2006): 81–106. http://dx.doi.org/10.1017/s0263523200007552.
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Wilhelm Dilthey, the first scholar to study Hegel's early writings, most of which have been published by Herman Nohl under the title Hegels Theologische Jugendschriften, examined the thought of the young Hegel in the light of German idealism; Dilthey was interested in establishing the Kant-Fichte-Schelling-Hegel Entwicklungsgeschichte. Another line of interpretation, no doubt encouraged by the tide of Nohl's compendium, has been to see these writings as dealing with a religious experience and religious issues. Unique in the literature stands Laurence Dickey's study of intellectual history, in which he shows that the young Hegel was influenced by the culture of Old Württemberg – more specifically, by Württemberg's ideal of Protestant civil piety. Finally, Georg Lukács and Raymond Plant concentrate on the social and political concerns of the young Hegel. On the one side, Lukács, writing from a Marxist perspective, explores the political and economic ideas of the young Hegel as well as the way these have contributed to the development of the dialectical method. For his part, Plant has put forward the view that the essays compiled by Nohl in his collection constitute a series of attempts on the part of the young Hegel to comprehend and account for the cultural and socio-political crisis of his time. For Plant, Hegel sought the causes thereof in religion.I propose to look at the young Hegel from yet another angle. I shall argue that what lies beneath Hegel's exegesis of the Scriptures is a Platonism. H. S. Harris has noted this aspect of Hegel's thought in his seminal study of Hegel's development, but the Platonism of the young Hegel has generally been under-researched. In this paper I shall try to bring this out. To do this, I shall explore the meaning and significance of ‘life’ and ‘love’ by focusing on ‘The Spirit of Christianity and Its Fate’ essay, the fragment on ‘Love’, as well as some of the fragments in the appendix of Nohl's volume. Let us not forget that, despite his practical concerns, Hegel was also interested in theological doctrine, which, he thought, expressed substantial truths in metaphorical language; so in the ‘Spirit of Christianity’ essay, as well as providing an historical account of Judaism and a description of Christian ethics, Hegel also discusses theological tenets. Hegel always believed that theory and practice go hand in hand, and he was convinced that religion was as much about dogma as it was about practice. For this reason I deem it necessary to look at Hegel's interpretation of Christian theology in the course of this paper.
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Strok, Natalia Soledad. "El enigma de Ralph Cudworth en la historia de la filosofía." Anales del Seminario de Historia de la Filosofía 35, no. 2 (March 22, 2018): 357–74. http://dx.doi.org/10.5209/ashf.59659.
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En el presente trabajo se estudia el lugar que ocupa Ralph Cudworth en la historia de la filosofía. El objetivo es mostrar que este autor no es parte del canon de la filosofía del siglo XVII y que, sin embargo, es un representante del período moderno en las primeras historias de la filosofía. Para ello, primero se introduce al autor y luego se expone la presentación que se realiza del inglés en las obras de Jacob Brucker, Wilhelm Tennemann, Taddä Rixner y Joseph Marie Degérando, para terminar en las Lecciones sobre historia de la filosofía de Georg Hegel. En un segundo momento se exponen algunas reflexiones en torno a Cudworth, que se originan a partir de la lectura de la bibliografía actualizada sobre dicho autor. Las conclusiones muestran la importancia de estudiar este tipo de pensadores, que no forman parte del canon de la filosofía pero son parte de la conformación del mismo.
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Zwart, Hub. "From the Nadir of Negativity towards the Cusp of Reconciliation." Techné: Research in Philosophy and Technology 21, no. 2 (2017): 175–98. http://dx.doi.org/10.5840/techne20176565.
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This contribution addresses the anthropocenic challenge from a dialectical perspective, combining a diagnostics of the present with a prognostic of the emerging future. It builds on the oeuvres of two prominent dialectical thinkers, namely Georg Wilhelm Friedrich Hegel (1770–1831) and Pierre Teilhard de Chardin (1881–1955). Hegel himself was a pre-anthropocenic thinker who did not yet thematise the anthropocenic challenge as such, but whose work allows us to emphasise the unprecedented newness of the current crisis. I will especially focus on his views on Earth as a planetary process, emphasising that (in the current situation) the “spirit” of technoscience is basically monitoring the impacts of its own activities on geochemistry and evolution. Subsequently, I will turn attention to Teilhard de Chardin, a palaeontologist and philosopher rightfully acknowledged as one of the first thinkers of the Anthropocene whose oeuvre provides a mediating middle term between Hegel’s conceptual groundwork and the anthropocenic present. Notably, I will discuss his views on self-directed evolution, on the on-going absorption of the biosphere by the noosphere, and on emerging options for “sublating” the current crisis into a synthetic convergence towards (what Teilhard refers to as) the Omega point. I will conclude that (a), after disclosing the biomolecular essence of life, biotechnology must now take a radical biomimetic turn (a shift from domesticating nature to the domestication of domestication, i.e., of technology); that (b) reflection itself must become distributed and collective; and (c), that the anthropocenic crisis must be sublated into the noocene.
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Walter, Martin, and Jörg Hüttner. "Die Bibliothek Georg Wilhelm Friedrich Hegels I, Abteilungen I–III. In: Georg Wilhelm Friedrich Hegel, Gesammelte Werke (GW) 31,1. Supplement in zwei Teilbänden (Teilband I). Hrsg. von Manuela Koeppe. Hamburg: Felix Meiner Verlag, 2017. VI, 971 Seiten. ISBN 978-3-7873-2900-7." Kant-Studien 111, no. 1 (March 5, 2020): 156–58. http://dx.doi.org/10.1515/kant-2020-0011.
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Beausoleil, Jocelyn R. "Georg Wilhelm Friedrich Hegel, Fragments de la période de Berne (1793-1796), Collection Bibliothèque des textes philosophiques, Paris, Librairie philosophique J. Vrin, 1987, 111 pages." Philosophiques 16, no. 1 (1989): 201. http://dx.doi.org/10.7202/027071ar.
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PORTELLA (UNISINOS/IFRS), Sergio G. S., and Gastão J. Viegas VIEGAS JR. (UNISINOS). "FUNDAMENTOS DA LÓGICA OBJETIVA: SOBRE A RELAÇÃO ENTRE LÓGICA, ONTOLOGIA E SOCIABILIDADE BURGUESA NA LEITURA DE FILOSOFIA DO DIREITO E ENCICLOPÉDIA DAS CIÊNCIAS FILOSÓFICAS DE GEORG WILHELM FRIEDRICH HEGEL." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 10, no. 22 (July 28, 2018): 213–38. http://dx.doi.org/10.36311/1984-8900.2018.v10n22.19.p213.
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A discussão entre analíticos e dialéticos impõe sua marca na delimitação do estatuto ontológico das estruturas normativas sociais. Compreendidas segundo a posição dada ao princípio de não-contradição, estas perspectivas orientam a razão reflexiva que figura descrições cuja forma normativa se mantém extrínseca à realidade, bem como a razão epistêmica que pressupõe a exegese sintático-formal aos desdobramentos ontológicos categoriais da realidade, desta, diga-se, uma normatividade intrínseca ao ente real. Na obra de Hegel, o condicionamento universal do sujeito particular percebe sua realização material segundo possibilidades subjetivas, condição da mediação econômica que configura a sociabilidade burguesa. Igualmente, denota o sistema de trocas como a estrutura de realização das necessidades individuais cuja permanência afirma a formalidade das relações, por isso, universais. Como desdobramento ontológico do conceito, a sociabilidade burguesa hegeliana reescreve o tratamento dialético ao princípio de não-contradição para, assim, se distinguir do discurso analítico como detentora do quesito de realização subjetiva da meritocracia liberal.
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Milosavljevic, Boris. "Dimitrije Matic: Hegelianism and Naturalism." Theoria, Beograd 58, no. 1 (2015): 103–51. http://dx.doi.org/10.2298/theo1501103m.
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Dimitrije Matic (1821-1884) was a philosopher, jurist, professor of public law at the Belgrade Lyceum and politician. He served as Serbia?s Minister of Education and Church Affairs, acting Foreign Minister, Speaker of the Parliament, and member of the State Council. He was president of the Serbian Society of Letters and member of the Serbian Learned Society. Matic belonged to Serbian liberal-minded intellectual circles. He believed that the rule of force was unacceptable and that governments should promote and support popular education. Matic studied philosophy and law in Serbia (Kragujevac, Belgrade), Germany (Berlin, Heidelberg) and France (Paris), and received his doctorial degree in philosophy in Leipzig. In Berlin Matic embraced Hegel?s speculative philosophy and theory of state (philosophy of law). Among his professors were Georg Andreas Gabler (Hegel`s immediate successor), Otto Friedrich Gruppe, Wilhelm Vatke etc. In Halle he listened to another Hegelian, Johann Eduard Erdmann. He had the opportunity to attend Friedrich Schelling?s lectures on the philosophy of mythology. If the Right Hegelians developed Hegel?s philosophy along the lines they considered to be in accordance with Christian theology, and the Left Hegelians laid the emphasis on the anti-Christian tendencies of Hegel?s system and pushed it in the direction of materialism and socialism, Matic would be closer to the first. Actually, he was mostly influenced by his professor Karl Ludwig Michelet, with whom he established a lifelong friendship. Matic?s doctorial thesis (Dissertatio de via qua Fichtii, Schellingii, Hegeliique philosophia e speculativa investigatione Kantiana exculta sit) addressed the question of how the philosophy of Fichte, Schelling and Hegel developed from Kantian speculative thought. The paper deals with the question whether Matic took a shift from Hegelianism to Positivism (Naturalism) in the 1860s, which is a claim that was taken for granted in the Yugoslav (Serbian) Marxist histories of Serbian philosophy after the Second World War and Communist revolution. In fact, it is rooted in Milan Kujundzic-Aberdar?s (1842-1893) periodization of the Serbian philosophical literature. Kujundzic, professor of Philosophy at the Belgrade Great School, classified Matic?s Science of Education into the latest period of natural philosophy. In order to answer the question, the paper looks into the evolution of Matic?s philosophical, legal and political views. Matic followed Hegelian philosophy in his: Short Review (according to Hegel?s ? Psychology in Encyclopaedia of the Philosophical Sciences); Principles of Rational [Vernunftrecht] State Law [Staatslehre] according to Heinrich Zepfel?s book on the philosophy of law (Grunds?tze des allgemeinen und des konstitutionell-monarchischen Staatsrechts and Hegel?s Philosophy of Law) and History of Philosophy (according to Albert Schwegler?s History of Philosophy). There is nothing in Matic?s Science of Education that would corroborate the claim that he shifted from Hegelianism to Positivism. Though he had to attune his views to the changed, anti- Hegelian, intellectual climate and influences on academic life, he remained a Hegelian. The paper deals with the reasons why the Marxist histories of Serbian philosophy insisted on his alleged conversion.
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Araújo, Edilene Rodrigues, and Maira Nobre de Castro. "Uma análise crítica à concepção do empreendedorismo como alternativa para saída da crise social e econômica." Research, Society and Development 10, no. 6 (May 27, 2021): e17410615826. http://dx.doi.org/10.33448/rsd-v10i6.15826.
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Diversos estudos ligados à sociologia e às ciências políticas percebem o Estado como um importante mecanismo de coerção social. Analisando o desenvolvimento social da humanidade, depreende-se que o Estado tem se adaptado às diferentes demandas da elite burguesa, a qual detém o poder nos mais diversos contextos sociais e políticos. Com essa transformação capitalista da sociedade, ocorre, também, a subordinação da organização social às exigências do capital. Esse é o momento onde ocorre a construção de um Estado e das instituições políticas, ambos adequados ao domínio da burguesia. Diante desse contexto, o presente artigo tem como objetivo realizar uma discussão sobre a linha conceitual que considera o empreendedorismo como uma alternativa para a saída de uma crise social e econômica. Trata-se de uma pesquisa qualitativa e bibliográfica. Para a coleta dos dados foi realizado um levantamento teórico em estudos de Max Weber (1864-1920), Georg Wilhelm Friedrich Hegel (1770-1831) e Thomas Hobbes (1588-1651) em relação à teoria geral do Estado; de Karl Marx (1818-1883) em relação à intervenção do Estado nos aspectos econômicos e sociais; e de Schumpeter (1997), por se tratar de uma importante referência no estudo do empreendedorismo. Os resultados contribuem para a discussão sobre os conceitos de empreendedorismo e as características dos empreendedores e empreendedoras, além de abordar sobre o processo de empreender em um Estado marcado pela sua subordinação histórica ao capital. Dessa forma, espera-se que o presente estudo colabore com a construção do referencial teórico sobre empreendedorismo e inovação, em uma vertente mais crítica e contextualizada.
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Vercellone, Federico. "MENAS ATĖJUS JO PABAIGAI. PASTABOS APIE MENO MIRTĮ ŠIANDIEN." Religija ir kultūra 8 (January 1, 2011): 52–630. http://dx.doi.org/10.15388/relig.2011.0.2754.
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Besitęsiantis ginčas apie meno „pabaigą“ arba „mirtį“ trunka jau apie du šimtmečius. Žinoma, čia turime reikalą su simboline mirtimi, mirčių (ar nužudymų) rūšimi, labai dažna XIX amžiuje. Šalia „meno mirties“ galime paminėti „žmogaus mirtį“ (Maxas Stirneris, Fiodoras Dostojevskis) ir „Dievo mirtį“ (Friedrichas Nietzsche). Šios simbolinės mirtys pasižymi tuo, kad sukelia velionio prisikėlimą. Pavyzdžiui, po Georgo Wilhelmo Friedricho Hegelio paskelbtos „meno pabaigos“ diagnozės prasidėjo du meninės kūrybos gausa trykštantys amžiai. O apie mūsų laikus netgi galima kalbėti kaip apie epochą, kurioje vyrauja (at)vaizdas.Straipsnio autorius teigimu, skelbdamas „meno mirtį“ Hegelis galėjęs matyti tik problemos dalį. Autorius pritaria Hegeliui, kai šis pagrįstai kalba apie „meno pabaigą“ turėdamas omenyje „estetinį“ meną, jo galimybę veikti dabarties kultūrą. Vis dėlto, anot straipsnio autoriaus, turime pripažinti, kad šiandieną nauja technika atveria naują šansą meno esačiai mūsų gyvenime. Atsižvelgdami į šį meninės technikos atsiradimą, galime kalbėti apie „viešojo meno“, meno, įtraukto į mūsų kasdienį egzistavimą, sugrįžimą.Pagrindiniai žodžiai: Hegelis, meno pabaiga, pasaulio estetizavimas, technika.ART AFTER ITS END: NOTES ON THE “DEATH OF ART” TODAYFederico Vercellone SummaryThe on-going debate on the “end” or the “death” of art has continued for almost two centuries. The death we are dealing with in this case is, certainly, a symbolical one, a kind of death (or of murder) that is very frequent in the 19th century. Besides the “death of art”, the ones to mention are also the “death of man” (Max Stirner, Fiodor Dostojevskij) and the “death of God” (Friedrich Nietzsche). These symbolical deaths are very particular as they produce the resurrection of the deceased. For example, after the Hegelian diagnosis of the “end of art”, two very plentiful centuries of artistic production have begun. One can even speak about our time as an epoch dominated by image. Our thesis is that Georg Wilhelm Friedrich Hegel could have seen only a part of the problem. We agree with him as he had spoken reasonably about the “end of art” in relation to the “aesthetic” art, in relation to its possibility to dominate the culture of the present. Nevertheless, we have to recognize that today the new technologies open a new chance for the presence of art in our life. Considering this emergence, we can speak of a return of the “public art”, of the art that is inserted in our daily existence.Keywords: Hegel, the death of art, aesthetization of world, technology, public art.
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Mnich, Roman. "One’s Own vs. Other / Another / Alien in the Conceptual and Aesthetic Paradigm of Modernism." Izvestia of the Ural federal university. Series 2. Humanities and Arts 23, no. 2 (2021): 233–45. http://dx.doi.org/10.15826/izv2.2021.23.2.037.
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This article focuses on the issue of the Other/Alien within the conceptual and aesthetic paradigm of modernism. In the context of modernistic ideas, the author analyses the philosophy of dialogue and phenomenological views on the Other as represented in the intellectual heritage of the twentieth century. Taking into consideration these ideas, the author discusses three mainstream aspects of the Other/Alien in Russian modernist literature: 1) mythological tradition, which provokes the image of the enemy through the image of the Other; 2) Romantic tradition of the double (doppelganger), and 3) philosophical / phenomenological notion of the body, which views personality as “me/Self” and “my body”. Conceptual analysis of these aspects is provided with reference to poetic texts by Alexander Blok, Innokenty Annensky, and Osip Mandelstam. The author stresses the conventionality of such a division, on the one hand, and the influence of the analysed aspects of the Other/Alien onto the conceptual system of Postmodernism. Modernism in European culture, in contrast to other historical periods, is characterised primarily by the fact that many of its ideas and concepts were only proclaimed, but not presented in the form of complete theoretical concepts/systems. In this sense, modernism turned out to be open to the future, which allows us to call it an “uncompleted project” (Jürgen Habermas). Previous eras offered solutions to important existential problems in the form of complete philosophical systems (Immanuel Kant or Georg Wilhelm Friedrich Hegel), ideas or concepts (Kant’s concept of “eternal peace” and a moral imperative, Hegel’s idea of state and law). Modernism, influenced by the philosophy of Friedrich Nietzsche, destroyed the systematic nature of thinking, doubted traditional morality, and offered paradoxical solutions to many problems in the form of conceptual questions, which are discussed to this day. One of these uncompleted modernist projects was the concept of the Other/Alien, discussions about which have been going on for over a century.
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Robitaille, Mathieu. "Georg Wilhelm Friedrich Hegel, L’Esprit du christianisme et son destin, précédé de L’Esprit du judaïsme. Textes réunis, introduits, traduits et annotés par Olivier Depré. Paris, Librairie Philosophique J. Vrin (coll. « Bibliothèque des textes philosophiques »), 2003, 253 p." Laval théologique et philosophique 61, no. 2 (2005): 404. http://dx.doi.org/10.7202/011830ar.
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Kislov, Denis. "Management and communication ideas in the late 17th – early 19th centuries." History of science and technology 11, no. 1 (June 26, 2021): 38–53. http://dx.doi.org/10.32703/2415-7422-2021-11-1-38-53.
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The article examines the period from the end of the 17th century to the beginning of the 19th century, when on the basis of deep philosophical concepts, a new vision of the development of statehood and human values raised. At this time, a certain re-thinking of the management and communication ideas of Antiquity and the Renaissance took place, which outlined the main promising trends in the statehood evolution, which to one degree or another were embodied in practice in the 19th and 20th centuries. A systematic approach and a comparative analysis of the causes and consequences of those years achievements for the present and the immediate future of the 21st century served as the methodological basis for a comprehensive review of the studies of that period. The scientific novelty of this study is the demonstration of the theoretical heritage complexity of the Enlightenment for the general history of management and communication ideas. The article presents an analysis of the views and concepts of the late 17th – early 18th century thinkers Thomas Hobbes and John Locke, who defend the right to freedom of communication and liberalization of relationships in the system: “person – society – state”, associated with their own understanding of the government role. French enlighteners François Voltaire, Denis Diderot, Jean d'Alembert, Etienne Condillac were much smaller theorists in management and communication issues, but their successful epistolary and encyclopedic communication practice, starting from the third decade of the XVIII century significantly increased the self-awareness of the masses. The influence of their ideas on the possibility of progressive development of social relations, on improving the national states manageability and on how of a new type scientists were able not only to popularize knowledge, but also to practically make it an object of public communication is shown. In this context, the author considers the importance of political and legal communication problems in the vision of Charles Louis Montesquieu and analyzes the republican governance ideas by Jean-Jacques Rousseau as an outstanding figure of the Enlightenment, who attached great importance to the forms and methods of forming of the state governance structures. At the end of the historical period under consideration, a comparative historical analysis of the most significant statements of such thinkers as Immanuel Kant and Georg Wilhelm Friedrich Hegel is presented. These founders of the scientific discourse around the problems of power and state, war and peace, the effectiveness of government and communication in relations with the people laid the enduring foundations of the theoretical argumentation of two opposing views on the cardinal problem of our time – the possibility or impossibility of achieving mutually acceptable foundations of a new world order peacefully, excluding all types of hybrid wars. The general picture of the scientific and technological achievements of this period, influencing the level of understanding of the management and communication functions of the state of that time, is given in comparison with the present.
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Iannelli, Francesca. "Georg Friedrich Wilhelm Hegel, Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829). Hg. von Alain Patrick Olivier und Annemarie Gethmann-Siefert. Fink, Paderborn 2017. 254 S., € 69,‒.Michael Squire / Paul Kottman (Hgg.), The Art of Hegelʼs Aesthetics. Hegelian Philosophy and the Perspectives of Art History. (Morphomata 39) Fink, Paderborn 2018. 389 S., € 79,‒." Arbitrium 38, no. 1 (April 1, 2020): 103–8. http://dx.doi.org/10.1515/arb-2019-0053.
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Zowisło, Maria. "From the volume Editor: Some remarks on sport from its historical-cultural horizon." Studies in Sport Humanities 25 (December 2, 2019): 7–8. http://dx.doi.org/10.5604/01.3001.0013.7838.
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The beautiful parable of Pythagoras, handed down by Cicero (Tusculanae Disputationes, V, 3), about the Greek Games as a metaphor of human life, is well-known. In this parable, the great philosopher and mathematician presents three groups of people who come to the Games (figuratively, the World Games, the Theatre of Life): these are athletes – applying for fame and a wreath of victory, viewers – motivated by an impartial desire to watch the competitions and merchants – putting up stalls for the sale of goods and profit. The featured groups serve Pythagoras as allegories of social roles and human aspirations for values: prestigious and elite (athletes), cognitive and exploratory (spectators) as well as mercantile and consumer (merchants). This parabola essentially serves to expose a sense of philosophy, love wisdom, based on pure and autotelic cognitive curiosity (viewers represent this attitude). The fact that Pythagoras uses the image of the Games here is not accidental, since Greek philosophers were greatly interested in athletics (Pythagoras was friends with the famous wrestler Milo of Croton). Greek athletes were, in fact, spectacular and faithful representatives of their culture, marked by strong individualism flourishing in the tensions between the two oppositional poles: time (fame) and ajdos (shame). The sources of the ancient Hellenic “culture of glory and shame” are rooted in the heroic myths of Homer’s rhapsode. These myths were later subjected to rational sublimation in the ethical and anthropological considerations of philosophers (Pythagoras made a brilliant and, at the same time, raw contribution to them). They also became an archetypal element of the pan-Hellenic agonist ethos and the local athletic and artistic games. Pierre de Coubertin, nostalgically fixated on noble myth and heroic ethos, transferred his senses and values to the ideology of neo-Olympism, desiring the modern Olympic movement be not only a government of bodies, but also a lesson of character, a government of souls. He initiated not only modern Olympiads, but also the theoretical hermeneutics of sport, which is still doing well and developing in the form of, among others, Olympic education, philosophy and ethics of sport, history of sport and physical education, sociology of physical culture. Here is today’s participation in the Games of these Pythagorean spectators – theoreticians (Greek theoria, a panorama, observation), researchers, scientists who develop an ideological and axio-normative basis of sports practices. Despite didactic efforts, effective crystallization and articulation of principles and ideological imperatives by Coubertin and his followers, sport today seems to be losing its archetypal eidos. According to numerous diagnoses, this is the result of the faster appropriation of athletic spaces by heterogeneous economic influences (Pythagorean traders!), – those political, media- and marketing-related. Pure sports values, such as competition, perfectionism, pageantry, bodily and psychological power of man are today subjected to instrumentalisation processes and are used for non-sporting purposes. Critics practicing jeremiads on the condition of modern sport and the decline in the value of its ethos even go as far as to theorise that “sport no longer exists” because it gave the field to foreign dictates. Therefore, sport may appear as a “contemporary slave market”, “marketplace of vanity and greed”, “post-human laboratory”, “pitch of imperial skirmishes of world political powers”. All these affairs actually concern the condition of not only sport, but also the state of society and culture in general. Sport, due to its spectacular presence in the global world, is particularly predisposed to focus dominant trends, influences and interests within it. Sport is not more immoral than the world of which it is a part. For these reasons, it is so eagerly analysed by historians, sociologists and cultural scholars, for whom it is a heuristic model for studying the dynamics of cultural changes. Sport is a mirror focusing the whole of social life and historical processes occurring within the human world, i.e. culture. Approaching this from a hermeneutic understanding and interpreting reflection towards sport, we can (as Hans-Georg Gadamer taught) fuse horizons of historical tradition and contexts that are the result of problems, crises and dilemmas of our time. A meaningful interpretation of these collisions regards extracting vital meaning for current life, as well as increasing the level of human self-knowledge and responsibility. Sport, in its rich historical tradition, in the solstices, barriers, temptations and challenges of present day, requires such a complex understanding. In the introduction to Elements of the Philosophy of Right, Hegel expressed an unusual and invariably current formula: “The owl of Minerva spreads its wings only with the falling of the dusk”. Wisdom is born at dusk, it is the knowledge of the times that passes by in the eyes of the people who create it. Only at the end of events can one clearly and unambiguously draw (against the symbolism of dusk) explanations of their important moments, including the symptoms and causes of crises. There is no wisdom without a historical sense and reflection on the transformation of culture. Wilhelm Dilthey, the creator of philosophical hermeneutics, extended the self-knowledge of man to the knowledge of the vast history of the past, stating that only history tells man who he really is. We can use these directives to study the evolution of sport, both in its historical forms of flourishing and decadence, as well as in the institutions, biographies of sports champions, the fate of ideas and values deposited in it. Sport studied in such a manner has the power of anthropological recognition, it can tell a man who he himself is. Despite the symptoms of crisis, sport is still important for a person, arousing his enthusiasm, giving birth to new masters who become admired models and personal authorities. A man defends sport, fair play and the values that fund his ethos, because he cares about sport, considering it an expression and fulfilment of the rudiments of his own existence. The collection of articles presented in this volume of Studies in Sport Humanities can be viewed as a small fragment of the wider fresco of sport culture in its historical changes and present shapes. Two historical texts relate to the development of sport in the Polish interwar period, on the example of the individual career of the Polish footballer Ernest Wilimowski and institutional management of sports disciplines in Volhynia, an extremely ethnically and culturally diverse province at the time. The other two articles present contemporary discussions on sports tourism (casus of the Philippines) and the religious dimension of sport. We invite you to read, and through these texts to, continue the debate on the historical and current great and smaller matters of sport.
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Schaarsma, Frank. "Georg Wilhelm Friederich Hegel." De Uil van Minerva 7, no. 1 (January 18, 1990). http://dx.doi.org/10.21825/uvm.v7i1.1893.
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Shamoun, Bahir Aban. "Georg Wilhelm Friedrich Hegel: Contribution to the Philosophy." International Journal for Empirical Education and Research, May 31, 2019, 57–68. http://dx.doi.org/10.35935/edr/35.6857.
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There were many philosophers like Hegel who contributed in many ways in the history of political philosophy. Hegel was a significant philosopher in the philosophy. He gave many arguments on various aspects. His views will be discussed in below. Then we will be clear about his contributions.