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Relevant bibliographies by topics / Hegel, Georg Wilhelm Friedrich, Law

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Academic literature on the topic 'Hegel, Georg Wilhelm Friedrich, Law'

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Published: 4 June 2021

Last updated: 3 February 2022

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Journal articles on the topic "Hegel, Georg Wilhelm Friedrich, Law"

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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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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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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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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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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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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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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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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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Dissertations / Theses on the topic "Hegel, Georg Wilhelm Friedrich, Law"

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Müller, Christian. "Wille und Gegenstand : die idealistische Kritik der kantischen Besitzlehre /." Berlin [u.a.] : de Gruyter, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2866202&prov=M&dokv̲ar=1&doke̲xt=htm.

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Grujić, Vanja. "Jürgen Habermas and Carl Schmitt in the paradigm of modernity : for a critique of the modern law." reponame:Repositório Institucional da UnB, 2017. http://repositorio.unb.br/handle/10482/31163.

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Tese (doutorado)—Universidade de Brasília, Faculdade de Direito, Programa de Pós-Graduação em Direito, 2017.
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No centro deste trabalho é a possibilidade de pensar e criticar a modernidade e o direito moderno. Em seu fundo está a História da República Federativa Socialista da Jugoslávia, onde a violência e a exclusão nos permitem compreender claramente a perda de uma racionalidade particular. Com o trabalho de Hegel, o moderno é colocado em foco, enquanto a obra de Jürgen Habermas traz outro objetivo e outra possibilidade para o mundo moderno - a intersubjetividade. Seguindo os argumentos de Habermas chegamos até o mundo, que é social. Porém, a pergunta que surge é se esse mundo moderno pode compreender a natureza intersubjetiva de nossas sociedades. Eu escolhi enquadrar a crítica do projeto de Habermas em torno do conceito de lei moderna usando a teoria de Carl Schmitt, que desafia os conceitos de democracia liberal, legitimidade e legalidade, deixando a possibilidade de pensar uma alternativa às democracias de massa, como o modelo agonista de Chantal Mouffe.
In the centre of this work is the possibility to think and criticize modernity and modern law. In its background stands the history of The Socialist Federal Republic of Yugoslavia, where the violence and exclusion allow us to grasp clearly the loss of particular reason. With the work of Hegel the word modern is put in the focus, while oeuvre of Jürgen Habermas brings another goal and possibility for the modern world – the intersubjectivity. This work follows Habermas’s arguments and it is on the ground of their shortcoming where the critique of modernity arises. The world is social, but can the modern world grasp the intersubjective nature of our societies? I chose to frame the critique of Habermas’s project around the concept of modern law using the theory of Carl Schmitt, who challenges the concepts of liberal democracy, legitimacy, and legality, leaving the possibility to think an alternative to the mass democracies, like the agonistic model of Chantal Mouffe.

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Gutiérrez, Cuartango Román. "La reflexión y el método. Estudio de las determinaciones reflexivas en la "Ciencia de la Lógica" de Hegel." Doctoral thesis, Universitat de Barcelona, 1992. http://hdl.handle.net/10803/21790.

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El tema principal de la tesis es la transformación que tiene lugar en el seno de la "Ciencia de la Lógica", tanto en la reflexión como en la relación de ésta con su asunto. Una tal modificación se convierte en la posibilidad misma del sistema, así como de la totalidad mediada, en la que cabe tanto la crítica de la metafísica como la exposición del absoluto; en uno y el mismo sentido. Además, la “Erhebung” de la reflexión desde su posición habitual, como reflexión abstracta, externa o del entendimiento, hasta la posición especulativa, se produce por la mediación de la dialéctica propia del pensar. Con ello queda modificado no solo el lugar de la razón, sino también el del pensar en general, así como el del saber. La reflexión pasa a constituir el “continuum” que representa el decurso del movimiento de la cosa misma, así como de las determinaciones puras del pensar, que coinciden en la “Logik” con aquélla. A ese continuum de la reflexión se debe la realización del programa hegeliano que se orientaba a la superación de los limites y de las divisiones que caracterizaban el complejo filosófico que Hegel denomina "Reflexions-Philosophie" -es decir, Kant, en la concepción que Hegel tiene de él, y los kantianos-. Haber logrado sobrepujar la dialéctica de la razón, para concederle valor cognoscitivo no solo pleno, sino el mas eminente, es el resultado de la transformación acaecida en la actividad reflexiva.

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Giusti, Miguel. "HEGEL. Georg Wilhelm Friedrich, Enciclopedia de las ciencias filosóficas en compendio, edición, introducción y notas de Ramón Valls Plana, Madrid: Alianza Editorial, 1997, 630 pp." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112764.

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Ciotta, Tarcilio. "O conceito de sociedade civil em Hegel e o principio da liberdade subjetiva." [s.n.], 2007. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280628.

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Orientador: Marcos Lutz Muller
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Este trabalho tem como objeto de estudo o conceito de Sociedade Civil a partir da Filosofia do Direito de Hegel. Nessa perspectiva, o objetivo central desta investigação consiste em expor e demonstrar como Hegel, a partir de sua lógica especulativa, concebe este conceito enquanto emergência de uma nova figura da idéia ética, idéia esta que perfaz e abarca os acontecimentos do mundo moderno e apreende, neste aparecer fenomênico, o desenho e o progredir imanente da idéia da liberdade que se apresenta enquanto direito da particularidade e desenvolvimento histórico do princípio da liberdade subjetiva
Abstract: The object of study of the present work is the concept of Civil Society according to Hegel¿s Philosophy of Right. Based on this perspective, the focus of investigation is to expose and demonstrate how Hegel perceives this concept following his speculative logic, as an emergence of a new figure of the ethic idea, encompassing and involving the happenings of modern world and comprehending, in this phenomenal appearance, the design and the inherent progress in the idea of liberty as a right of particularity and historic development of the principle of subjective freedom
Doutorado
Doutor em Filosofia

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Abalo, Cea Francisco. "La cuestión de la historia en la "Introducción" a las "Lecciones sobre filosofía de la Historia" de Hegel." Tesis, Universidad de Chile, 2011. http://www.repositorio.uchile.cl/handle/2250/108722.

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La presente tesis sirve a este propósito más amplio, o si se quiere, apenas presentido en toda su anchura. Da un paso inicial, a saber, intenta hacer visible hasta qué punto y en qué medida algo tal como la “Filosofía de la Historia” llega o no a hacerse cargo de la cuestión, y en consecuencia, en qué medida está en condiciones de comprender la propia historicidad del filosofar. El texto que seguimos para este ejercicio es el de la “Introducción” a las “Lecciones de Filosofía de la Historia” de Hegel, por cuanto, ya instalado en su plena madurez y conforme a los propios fundamentos de su pensar, ha intentado llegar a una respuesta a partir de una pregunta expresamente formulada en una bien determinada dirección.

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Lima, Erick Calheiros de. "Direito e intersubjetividade : eticidade em Hegel e o conceito Fichteano de reconhecimento." [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280629.

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Orientador: Marcos Lutz Muller
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Este trabalho pretende desenvolver uma tese de leitura acerca das motivações e da consolidação da filosofia social de Hegel, qual seja: a importância da assimilação da teoria fichteana da intersubjetividade para a constituição do modelo hegeliano do desenvolvimento da eticidade. Na primeira parte, pretende-se mostrar que a teoria fichteana da intersubjetividade, desenvolvida no contexto da dedução da relação de direito, possui um potencial ético que parece cristalizar-se numa concepção não limitativa, não excludente e positiva da relação intersubjetiva. Na segunda parte, após investigar a contraposição, nos escritos de Hegel em Frankfurt, entre a intersubjetividade limitativa e potencialmente desagregadora, própria às relações contratuais do direito privado, e a harmonia intersubjetiva do amor, pretende-se mostrar que a derrocada da expectativa de Hegel com respeito ao ideal de integração social pela via de uma Volksreligion conduz a contraposição entre a intersubjetividade ¿solidária¿ e a ¿restritiva¿ ao projeto de uma ¿subjugação¿ da esfera econômica juridicamente regulada sob o âmbito político-público da eticidade absoluta. Em seguida, perseguindo a tese de que o problema do Einssein entre universal e singular pressupõe uma solução intersubjetivista, procura-se explorar as peculiaridades da ¿gênese intersubjetiva¿ do espírito do povo no System der Sittlichkeit e no Jenaer Systementwurf 1803/04, com especial ênfase na progressiva imbricação entre teoria da consciência, reconhecimento e desenvolvimento conceitual da eticidade, a qual interpretamos como uma articulação sócio-filosófica entre a intersubjetividade formadora e a intersubjetividade limitativa. Na terceira parte, pretende-se clarificar, a partir de uma análise comparativa do reconhecimento em suas versões ¿fenomenológicas¿, a conexão do mesmo com a efetivação da liberdade individual na eticidade. A intenção é mostrar que a ¿generalização¿ do movimento, pela sua inserção na ¿filosofia do espírito subjetivo¿, não conduz necessariamente ao seu desligamento dos estágios de efetivação intersubjetiva da liberdade, mas antes à sua pressuposição como forma normativa da relação social efetiva, de maneira que não apenas a relação intersubjetiva participativa e formadora da individualidade e a relação solidária, que constitui a gênese do estado ético, como também a relação de respeito recíproco à intangibilidade da pessoa, podem, enquanto ¿relações éticas¿, ser tematizadas no registro comum de um ¿ser-reconhecido¿. Finalmente, procura-se mostrar como Hegel insere, no Systementwurf 1805/06, a ¿luta por reconhecimento¿ em uma argumentação que articula a forma participativa de intersubjetividade com a gênese da solidariedade ética que tem de estar vinculada à efetividade social de uma vontade universal, a qual é, entretanto, compreendida pela primeira vez por Hegel, em sua imediatidade, como direito. O resultado mais amplo do trabalho é a tese de que tal interpretação poderia ser ¿aplicada¿ em uma leitura das Grundlinien, o que, entretanto, será apenas aqui indicado
Abstract: This work intends to delineate some motives underlying the development of Hegel's social philosophy. According to the interpretation we attempt to formulate, Fichte's view of intersubjectivity plays a decisive role in Hegel's comprehension of the conceptual unfolding of ¿ethical life¿ (Sittlichkeit). The first part focuses on Fichte's theory of intersubjectivity, particularly on its version presented in the Foundations of Natural Law, where it is deduced as a condition for the ¿juridical relation¿(Rechtsverhältnis). The main task is to show that Fichte's conception of the intersubjective mediation of individual conscience, when considered apart from its endurable form as a relation of reciprocally limited spheres of action, seems to contain the ethical potential for a ¿non-limited¿, ¿non-exclusive¿ and positive actualization of individual freedom. In the second part, after elucidating, in Hegel's early writings, the opposition between the ¿juridical¿, potentially disintegrative conception of intersubjectivity and the harmony of love, we intend to indicate how the frustration of Hegel's expectations, regarding social integration through a Volksreligion, conduces to the project of ¿subordination¿ (Bezwingung) of juridically regulated economics under the political realm of the abolute ethical life. Thus, after demonstrating that the problem of the Einssein of universal and individual pressuposes an intersubjective solution, the aim is to delineate the intersubjective genesis of the ¿Spirit of a People¿ in the System of Ethical Life and in the Philosophy of Spirit 1803/04, always emphazising the progressive articulation of theory of conscience, recognition and the conceptual unfolding of ethical life. The third part aims to elucidate, through a comparative investigation of the ¿phenomenological¿ versions of Hegel's theory of recognition, its connection with the actualization of individual freedom in the institutional framework of ethical life. In this context, it is aimed to show that the ¿generalization¿ of the process of recognition, due to its insertion into the ¿philosophy of subjective spirit¿, in despite of its immediate disconnection from the stages of intersubjective actualization of freedom, points toward the possibility of its pressuposition as the normative form of the actual social relation. According to this view, this ¿generalization¿ allows that not only the formative intersubjective ralation and the solidary connection among the individuals, that engenders the ¿ethical state¿, but also the interpersonal relations, based on reciprocal respect to the intangibility of individual freedom, could be reduced to the common denominator of a ¿being-recognized¿ (Anerkanntsein). Finally, the task is to consider how Hegel integrates, in the Philosophy of Spirit 1805/06, the ¿struggle for recognition¿ into an argumentation that articulates the participative form of intersubjectivity with the genesis of the ethical solidarity that is vinculated to the social actuality of the universal will, which is, for the first time in Hegel's philosophical development, understood in its immediacy as right (Recht). As a conclusion, we summarize some indications of a possible extension of this presented view to an interpretation of Hegel's Philosophy of Right
Doutorado
Doutor em Filosofia

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Schoof, Alvarez Carlos Guillermo. "Unidad, Concepto y Realidad Efectiva en la Lógica de Hegel: una aproximación." Master's thesis, Pontificia Universidad Católica del Perú, 2019. http://hdl.handle.net/20.500.12404/15668.

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Como señala el título, la presente tesis quiere realizar una aproximación mereológica a algunos motivos comparativos entre Kant y Hegel. Por aproximación mereológica entiendo una perspectiva que atiende específicamente al concepto de “unidad” y a problemas relativos a ella. En mi caso, me ocupo principalmente de qué hay que entender por unidad, cómo se relaciona con la multiplicidad, y qué distinción se establece entre la unidad inteligible y la unidad sensible. Por motivos comparativos entre Kant y Hegel me refiero específicamente a las objeciones que Hegel dirige a la lógica trascendental kantiana en tanto carente de unidad sistemática. De esta manera, la aproximación mereológica me sirve para revisar los tópicos de la crítica hegeliana a Kant, como la noción de sistema, la unidad sintética de apercepción, la lógica trascendental, la deducción metafísica o la deducción trascendental. Asimismo, me ocupo de aproximarme a cómo Hegel pretende subsanar los defectos mereológicos de Kant a través del desarrollo de las nociones de Concepto y Realidad Efectiva. Para abordar estas nociones y los problemas antes señalados, defiendo que Hegel sostiene tres tesis: hay grados de realidad, los grados de realidad son grados de unidad y la verdadera unidad es la unidad inteligible opuesta a la unidad material. De esta manera, la presente investigación contribuye a la evidencia y el esclarecimiento de estas tesis metafísicas hegelianas.
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Dellavalle, Sergio. "Freiheit und Intersubjektivität : zur historischen Entwicklung von Hegels geschichtsphilosophischen und politischen Auffassungen /." Berlin : Akademie Verl, 1998. http://catalogue.bnf.fr/ark:/12148/cb377105097.

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Hansen, Frank-Peter. "Ontologie und Geschichtsphilosophie in Hegels "Lehre vom Wesen" der "Wissenschaft der Logik" /." München : Profil Verl, 1991. http://catalogue.bnf.fr/ark:/12148/cb35711686x.

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Books on the topic "Hegel, Georg Wilhelm Friedrich, Law"

1

Casinos, A. Las vidas paralelas de Georges Cuvier y Georg Wilhelm Friedrich Hegel: Naturaleza y filosofía. Madrid: Consejo Superior de Investigaciones Científicas, 2009.

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Casinos, A. Las vidas paralelas de Georges Cuvier y Georg Wilhelm Friedrich Hegel: Naturaleza y filosofía. Madrid: Consejo Superior de Investigaciones Científicas, 2009.

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The unity of the common law: Studies in Hegelian jurisprudence. Berkeley: University of California Press, 1995.

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Routledge philosophy guidebook to Hegel and the philosophy of right. London: Routledge, 2002.

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Hegel, Georg Wilhelm Friedrich. Philosophie des Rechts. Frankfurt am Main: P. Lang, 1999.

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Brooks, Thom. Hegel's political philosophy: A systematic reading of the Philosophy of right. Edinburgh: Edinburgh University Press, 2009.

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Brooks, Thom. Hegel's political philosophy: A systematic reading of the Philosophy of right. Edinburgh: Edinburgh University Press, 2009.

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Hegel's political philosophy: Interpreting the practice of legal punishment. Princeton, N.J: Princeton University Press, 1992.

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Georg Wilhelm Friedrich Hegel. Darmstadt: WBG (Wissenschaftliche Buchgesellschaft), 2012.

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Hosfeld, Rolf. Georg Wilhelm Friedrich Hegel. Berlin: Stapp, 1988.

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Book chapters on the topic "Hegel, Georg Wilhelm Friedrich, Law"

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Kern, Walter. "Georg Wilhelm Friedrich Hegel." In Kindler kompakt Philosophie 19. Jahrhundert, 54–71. Stuttgart: J.B. Metzler, 2016. http://dx.doi.org/10.1007/978-3-476-05536-1_4.

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Helferich, Christoph. "Hegel, Georg Wilhelm Friedrich." In Philosophen, 75–84. Stuttgart: J.B. Metzler, 2004. http://dx.doi.org/10.1007/978-3-476-02949-2_20.

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Allen, Michael. "Hegel, Georg Wilhelm Friedrich." In Encyclopedia of Global Justice, 478–79. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_159.

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Hockey, Thomas. "Hegel, Georg Wilhelm Friedrich." In Biographical Encyclopedia of Astronomers, 923–24. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_591.

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Pinkas, Gunhild. "Hegel, Georg Wilhelm Friedrich." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9604-1.

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Williams, Thomas R., François Charette, Roy H. Garstang, Katherine Bracher, Yoshihide Kozai, Jürgen Hamel, Daniel W. E. Green, et al. "Hegel, Georg Wilhelm Friedrich." In The Biographical Encyclopedia of Astronomers, 478. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_591.

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Gerlach, Hans-Martin. "Hegel, Georg Wilhelm Friedrich." In Lexikon der Geisteswissenschaften, 1229–31. Wien: Böhlau Verlag, 2011. http://dx.doi.org/10.7767/boehlau.9783205790099.1229.

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Helferich, Christoph. "Hegel, Georg Wilhelm Friedrich." In Metzler Philosophen Lexikon, 348–58. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_121.

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Koßler, Matthias. "Georg Wilhelm Friedrich Hegel." In Schopenhauer-Handbuch, 238–41. Stuttgart: J.B. Metzler, 2018. http://dx.doi.org/10.1007/978-3-476-04559-1_21.

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Redding, Paul. "Georg Wilhelm Friedrich Hegel." In The History of Evil in the Eighteenth and Nineteenth Centuries, 136–49. 1 [edition]. | New York : Routledge-Taylor & Francis, 2016.: Routledge, 2018. http://dx.doi.org/10.4324/9781351138406-10.

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