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1
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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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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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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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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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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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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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.
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Jaeschke, Walter, and Christoph J. Bauer. "Georg Wilhelm Friedrich Hegel: Das Editionsprojekt der Gesammelten Werke." Deutsche Zeitschrift für Philosophie 62, no. 1 (January 1, 2014). http://dx.doi.org/10.1515/dzph-2014-0004.
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"Фаритов В.Т. Philosophy of transgression: Georg Wilhelm Friedrich Hegel and Friedrich Nietzsche." SENTENTIA. European Journal of Humanities and Social Sciences 4, no. 4 (April 2015): 36–67. http://dx.doi.org/10.7256/1339-3057.2015.4.16671.
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Vasoler, Flávio Ricardo. "A utopia como a cicatrização do espírito: Prolegômenos para um diálogo entre Fiódor Dostoiévski, Hegel e Allan Kardec." Numen 19, no. 1 (December 29, 2016). http://dx.doi.org/10.34019/2236-6296.2016.v19.22017.
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Acompanharemos o homem ridículo, protagonista do conto O sonho de um homem ridículo (1877), de Fiódor Dostoiévski (1821-1881), do (anti) clímax de seu niilismo à beira do suicídio até a retomada de sua vinculação histórico-espiritual com a vida. A trajetória redentora do homem ridículo será analisadaem diálogo com o filósofo alemão Georg Wilhelm Friedrich Hegel (1770-1831), a partir de sua Filosofia da História (1837), e com o educador francês Hippolyte Léon Denizard Rivail, mais conhecido como Allan Kardec (1804-1869), o codificador da doutrina espírita. Assim, a reconciliação utópica em Dostoiévski – a redenção do choro e do ranger de dentes dos humilhados e ofendidos que permeiam a obra do escritor russo – será iluminada pela noção de eternidade como caminho para a cicatrização do espírito.We will follow the ridiculous man, protagonist of Fyodor Dostoevsky’s (1821-1881) short story The Dream of a Ridiculous Man (1877), from the (anti)climax of his nihilism towards suicide to his historical and spiritual reconnection with life. The ridiculous man’s redeeming trajectory will be analyzed in dialogue with German philosopher Georg Wilhelm Friedrich Hegel (1770-1831), from his Philosophy of History (1837), and with French educator Hippolyte Léon Denizard Rivail, better known as Allan Kardec (1804-1869), the encoder of Spiritism. Thus, utopian reconciliation in Dostoevsky – the redemption of the weeping and gnashing of teeth which permeates the Russian author’s works – will be illuminated by the notion of eternity as the path towards the healing of the spirit.
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Dryden, Jane. "Hegel, Feminist Philosophy, and Disability: Rereading our History." Disability Studies Quarterly 33, no. 4 (September 5, 2013). http://dx.doi.org/10.18061/dsq.v33i4.3868.
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<p class="NoSpacing"><span lang="EN-CA">Although feminist philosophers have been critical of the gendered norms contained within the history of philosophy, they have not extended this critical analysis to norms concerning disability. In the history of Western philosophy, disability has often functioned as a metaphor for something that has gone awry. This trope, according to which disability is something that has gone wrong, is amply criticized within Disability Studies, though not within the tradition of philosophy itself or even within feminist philosophy. In this paper, I use one instance of this disability metaphor, contained within a passage from Georg Wilhelm Friedrich Hegel’s <em>Philosophy of Right</em>, in order to show that paying attention to disability and disability theory can enable identification of ableist assumptions within the tradition of philosophy and can also open up new interpretations of canonical texts. On my reading, whereas Hegel’s expressed views of disability are dismissive, his logic and its treatment of contingency offer up useful ways to situate and re-evaluate disability as part of the concept of humanity. Disability can in fact be useful to Hegel, especially in the context of his valorization of experiences of disruption and disorientation. Broadening our understanding of the possible ways that the philosophical tradition has conceived human beings allows us to better draw on its theoretical resources. </span></p><p class="NoSpacing"> </p><p class="NoSpacing"><span lang="EN-CA">Keywords: Hegel; contingency; history of philosophy; feminist Hegel scholarship</span></p><p class="NoSpacing"><span lang="EN-CA"><br /></span></p>
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Wilfing, Alexander. "Eduard Hanslick und der Hegelianismus." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 62, no. 2 (2017). http://dx.doi.org/10.28937/1000108018.
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Die Forschung zu Eduard Hanslicks Vom Musikalisch-Schönen (1854) ist in der deutschsprachigen Diskussion auf die historischen Hintergründe von Hanslicks Argument fokussiert. Während die frühesten Deutungen von Hanslicks Standpunkt seine systematischen Berührungspunkte mit dem ahistorischen Formalismus von Johann Friedrich Herbart konstatierten, akzentuierte die deutsche Forschung der 1970er und 1980er seinen starken Konnex mit Georg Wilhelm Friedrich Hegel. Dahlhaus betonte speziell, dass Hanslicks Argument eine Bekanntschaft mit dem Hegelianismus als der »herrschenden Philosophie der 1830er und 1840er« nötig mache. Dahlhaus’ Hypothese wird bei der gewissenhaften Rekonstruktion der österreichischen Hegelrezeption jedoch schwierig. Habsburgische Bildungsplaner befanden dagegen den Deutschen Idealismus für politisch untragbar, was die Entlassung von mehreren Professoren nach sich zog, die den ›gefährlichen‹ Hegelianismus propagierten. Diese Lage wird von uns als geeigneter Ansatzpunkt für die detailgetreue Untersuchung der hegelianischen Theorieelemente von Hanslicks Abhandlung benutzt, welche vor dem Hintergrund der ablehnenden Grundhaltung ›Österreichs‹ zum Deutschen Idealismus sorgsam erfolgen muss. Hanslicks VMSTraktat umfasst dennoch mehrere wichtige Elemente der hegelianischen Ästhetik-diskussion, die nicht einzig Hegels System, sondern ebenso hegelianische Kunsttheoretiker (Kahlert, Krüger, Vischer etc.) umfänglich einbeziehen muss. Hanslicks Standpunkt, der die ahistorische Ausrichtung des Herbart’schen Formalismus niemals aufgriff, ist vor allem durch Vischers Annahme zur historischen Entwicklung des musikalischen Grundmaterials geprägt worden. Wir sehen somit Hanslicks VMS-Traktat als die ›eklektische‹ Verschmelzung von heterogenen theoretischen Diskursfeldern, womit dieser Herbartianismus und Hegelianismus als ästhetische Gegenpole des neunzehnten Jahrhunderts miteinander ausgleichen konnte. German-speaking scholarship on Eduard Hanslick’s aesthetic treatise »On the Musically- Beautiful« (1854) is primarily concerned with the historical background of Hanslick’s argument. Whereas contemporary investigations into Hanslick’s aesthetics emphasised theoretical overlaps with Johann Friedrich Herbart’s ahistorical formalism, German scholars of the 1970s and 1980s highlighted similarities to Georg Wilhelm Friedrich Hegel. In this respect, Dahlhaus specifically accentuated that Hanslick’s doctrine implies an exposure to Hegelianism as the »reigning philosophy of the 1830s and 1840s«. By reconstructing the historical reception of Hegel’s system in Austria, however, Dahlhaus’s premise becomes thoroughly problematic. Habsburg authorities considered German Idealism to be politically intolerable, thereby prompting numerous sackings of Austrian university lecturers on account of ›dangerous‹ Hegelianism. We take this historical framework as a suitable starting point for a comprehensive investigation of Hanslick’s Hegelian leanings that have to be carefully explored in the light of ›Austria’s‹ critical attitude towards speculative philosophy. »On the Musically-Beautiful«, however, comprises important elements of Hegelian aesthetics that are not limited to Hegel’s system but rather extend to Hegelian aesthetics in general (Kahlert, Krüger, Vischer etc.). Vischer’s hypothesis regarding the historical development of musical material particularly influenced Hanslick’s aesthetic outlook, who did not share the ahistorical conception of Herbartian formalism. Thus, we interpret Hanslick’s aesthetic treatise as an ›eclectic‹ fusion of diverse theoretical frameworks, ultimately reconciling Herbart and Vischer as the opposing extremes of mid-19th century aesthetics.