Relevant bibliographies by topics / Hegel, Georg Wilhelm Friedrich, Judaism and philosophy

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  2. Dissertations / Theses
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Academic literature on the topic 'Hegel, Georg Wilhelm Friedrich, Judaism and philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Hegel, Georg Wilhelm Friedrich, Judaism and philosophy"

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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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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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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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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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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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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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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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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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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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Dissertations / Theses on the topic "Hegel, Georg Wilhelm Friedrich, Judaism and philosophy"

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Barth, Wolfgang Josef. "The origin of history in Hegel's philosophy /." Connect to title online (Scholars' Bank), 2008. http://hdl.handle.net/1794/7930.

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Cohen, Joseph. "Altérité et révélation : le sacrifice de Hegel." Caen, 2002. http://www.theses.fr/2002CAEN1368.

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Comment l'altérité et la révélation ont-ils pénétré le discours philosophique de Hegel? Pourquoi l'altérité et la révélation ont-ils constitué un événement pour la philosophie hégélienne? Depuis quel lieu - et de quel droit et à quelle fin - l'altérité et la révélation ont-ils habité la métaphysique onto-théo-téléo-logique du spéculatif? Ces questions composent le socle de cette thèse. En retraçant le développement et l'extension du Concept spéculatif depuis les écrits de Tübingen jusqu'à la Phénoménologie de l'esprit, nous avons tenté d'approcher et de saisir l'élément intime de la pensée hégélienne depuis lequel se pense et peut se penser l'alliance entre altérité et révélation. Au coeur de cette alliance, c'est le sacrifice qui ne cesse d'oeuvrer comme la modalité propre de la compréhension et comme la mouvance absolue de la relève (aufhebung). Ainsi, dans et par le sacrifice s'ouvre le " portique " du Savoir absolu et se dévoile l'essence, le devenir et l'avenir, du penser spéculatif depuis lequel les vocables d'altérité et de révélation font, pour la philosophie hégélienne, sens. Quel avenir peut-il encore advenir dans cette réappropriation absolue de l'altérité et de la révélation? Quel avenir peut-il encore s'ouvrir dans et par cette absoluité effective du sacrifice? Celui-ci peut-être: l'insacrifiable pouvoir, c'est-à-dire, l'infinité en et pour soi-même de la nomination. Nommer l'altérité et la révélation " en et pour elles-mêmes ", c'est d'abord et avant tout, pour Hegel, sacrifier ce que représentent ces vocables en les élevant à la vérité infinie de la présence. Leur nomination comme présence est précisément l'explicitation du mouvement de l'infini oeuvrant dans le fini ou encore du fini déjà porté et transporté par l'infini; l'explicitation des conditions de possibilité et d'effectivité de l'altérité et de la révélation. Or, la question qui se pose au coeur de cette nomination spéculative, pourrait s'entendre ainsi: que reste-t-il quant à l'altérité et la révélation dans et par leur nomination absolue? C'est dire, reste-t-il ou peut-il encore rester un impensé inappropriable et innomable par le système absolu de la réappropriation et de la nomination? Un impensé autour duquel tournerait et ne cesserait de tourner - mais autrement et pas encore - le penser hégélien.
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Spahn, Christian. "Lebendiger Begriff - begriffenes Leben : zur Grundlegung der Philosophie des Organischen bei G. W. F. Hegel /." Würzburg : Königshausen & Neumann, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2979996&prov=M&dok_var=1&dok_ext=htm.

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Maklakiewicz, Henry Raymond. "Recognition and reciprocity a critical analysis of personhood in G.W.F. Hegel's Philosophy of right /." Online full text .pdf document, available to Fuller patrons only, 2004.

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Maksymchuk, Oksana. "Inauthenticity and unfreedom an overcoming of alienation in Hegel and Heidegger /." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/699.

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Burak, Kenneth I. "Logic and resistance : on retroactive constitution and misrecognition in Hegel's Science of logic /." Available online to subscribers via ProQuest, 2005. http://proquest.umi.com/pqdweb?index=0&did=1051250861&SrchMode=1&sid=1&Fmt=13&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1161960998&clientId=31663.

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Wilson, H. Gregory. "In defense of Kierkegaard an historical perspective /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Goldstein, Joshua D. "Hegel's idea of the good life : from virtue to freedom ; early writings and mature political philosophy /." Dordrecht : Springer, 2006. http://www.loc.gov/catdir/enhancements/fy0663/2006274020-d.html.

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Purtschert, Patricia. "Grenzfiguren : Kultur, Geschlecht und Subjekt bei Hegel und Nietzsche /." Frankfurt [u.a.] : Campus, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015031209&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Simhon, Henri. "Pensée dialectique et pensée de l'altérité : la question du rapport divin chez Hegel et Levinas." Caen, 2003. http://www.theses.fr/2003CAEN1385.

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La philosophie hégélienne est une philosophie de l'identité concrète, identité qui inclut la différence. Mais le point de vue de l'identité concrète n'en demeure pas moins point de vue de l'identité, point de vue qui lit la scission non pas tant comme condition de possibilité du lien que comme absence de lien. Les analyses phénoménologiques lévinassiennes montrent qu'une autre lecture de la scission est possible. Les notions bibliques d'amour, d'élection, de prophétisme se trouvent lues par Levinas, du point de vue de la différence, avec un autre sens que celui que leur donnait Hegel en sorte que le point de vue de l'identité hégélien, par contraste, et quelle que soit sa dimension intégrative, apparaît pour ce qu'il est, un point de vue : point de vue de l'ontologie abandonné par Levinas qui trouve dans le visage une autre origine que l'être.
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Books on the topic "Hegel, Georg Wilhelm Friedrich, Judaism and philosophy"

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Rockmore, Tom. Georg Wilhelm Friedrich Hegel: Avant-après. Paris: Critérion, 1992.

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Georg Wilhelm Friedrich Hegel interkulturell gelesen. Nordhausen: Traugott Bautz, 2005.

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Speight, Allen. The philosophy of Hegel. Montréal: McGill-Queen's University Press, 2008.

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The philosophy of Hegel. Montréal: McGill-Queen's University Press, 2008.

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Reinicke, Helmut. Georg Wilhelm Friedrich Hegel Werke in zwanzig Bänden, Register. Frankfurt am Main: Suhrkamp, 1986.

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Spencer, Lloyd. Introducing Hegel. New York, NY: Totem Books, 1996.

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Hegel, Georg Wilhelm Friedrich. The Hegel reader. Oxford, UK: Blackwell Publishers, 1998.

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

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Hegel. London: Routledge, 2002.

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Hegel, Georg Wilhelm Friedrich. Georg Wilhelm Friedrich Hegel: Lectures on the philosophy of spirit 1827-8. Oxford: Oxford University Press, 2007.

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Book chapters on the topic "Hegel, Georg Wilhelm Friedrich, Judaism and philosophy"

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Howard, Alex. "Georg Wilhelm Friedrich Hegel (1770–1831)." In Philosophy for Counselling and Psychotherapy, 214–24. London: Macmillan Education UK, 2000. http://dx.doi.org/10.1007/978-1-137-04644-4_22.

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"8 Philosophy of Nature." In Georg Wilhelm Friedrich Hegel - A Propaedeutic, 297–315. BRILL, 2015. http://dx.doi.org/10.1163/9789004300736_009.

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"11 Philosophy of Art." In Georg Wilhelm Friedrich Hegel - A Propaedeutic, 346–58. BRILL, 2015. http://dx.doi.org/10.1163/9789004300736_012.

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"12 Philosophy of Religion." In Georg Wilhelm Friedrich Hegel - A Propaedeutic, 359–78. BRILL, 2015. http://dx.doi.org/10.1163/9789004300736_013.

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"9 Philosophy of Subjective Spirit." In Georg Wilhelm Friedrich Hegel - A Propaedeutic, 316–23. BRILL, 2015. http://dx.doi.org/10.1163/9789004300736_010.

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"10 Philosophy of Right and of History." In Georg Wilhelm Friedrich Hegel - A Propaedeutic, 324–45. BRILL, 2015. http://dx.doi.org/10.1163/9789004300736_011.

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"13 Philosophy in Its Concept and History." In Georg Wilhelm Friedrich Hegel - A Propaedeutic, 379–95. BRILL, 2015. http://dx.doi.org/10.1163/9789004300736_014.

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Immanen, Mikko. "The Hegel Debate." In Toward a Concrete Philosophy, 56–80. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501752377.003.0003.

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This chapter delves into Herbert Marcuse's ignored reception of Martin Heidegger's lectures by reconstructing the debate about Georg Wilhelm Friedrich Hegel between Marcuse's Hegel book and Heidegger's Hegel lectures. It suggests that the Hegel debate formed the most interesting dimension of Marcuse's Freiburg period. It also elaborates how Marcuse and Heidegger sought to articulate their emerging positions in concrete philosophy and the history of being through a contestation with Hegel. The chapter explains how Heidegger had judged Hegel's debate of history in Being and Time as the unfolding of spirit that is an exact opposite of his own concern with human finitude. It cites Marcuse's argument that the early Hegel understood by “life” is not a feature of the world spirit but of finite human existence.
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Ferrone, Vincenzo. "Hegel." In The Enlightenment, translated by Elisabetta Tarantino. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691175768.003.0003.

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This chapter examines how Georg Wilhelm Friedrich Hegel addressed the major philosophical issue of the Enlightenment—the dilemma of man— in terms of the “dialectical moment,” linking it to the theme of the self-foundation and sublation of the crisis opened by modernity. At the beginning of the nineteenth century, Hegel laid the foundations of what is known as the philosophers' Enlightenment in the name of a concept of philosophy entirely different from that of Immanuel Kant and other Enlightenment figures: he shifed the focus from the primacy of the subject to that of the spirit. Hegel placed the emphasis on the organic union of man and universe, within which eternal nature operates, rather than on an abstractly determined individual tending towards his own happiness. The chapter also considers Hegel's philosophy of unification and “conciliation.”
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Hösle, Vittorio. "The Longing for a System: German Idealism." In A Short History of German Philosophy, translated by Steven Rendall. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691167190.003.0007.

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This chapter examines German idealism, which is the only philosophical school of thought has retained the epithet “German.” The reason being is because it was the most intellectually ambitious philosophy that Germany has produced; and because it succeeded in integrating almost all the innovative achievements of earlier German philosophy in the shape of a system, the most complex form of philosophical thought. The religious motivation of the three main figures within this movement contributed to the emergence of a kind of philosophical religiousness that was new in world history. These three crucial figures are Johann Gottlieb Fichte (1762–1814), Friedrich Wilhelm Joseph Schelling (1775–1854), and Georg Wilhelm Friedrich Hegel (1770–1831).
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