This book, the third of four in a series, coming after New Hegelian Essays, demonstrating how Hegels philosophy perfects the rational presentation of any and all religious representation, and its ...successor From Narrative to Necessity, showing the coincidence of the doctrines of Trinity, Creation and Incarnation with the humanist ideal, expounds religion, and Christianity in particular, as continuous unfolding in history of Reasons Developing Self-Revelation, latterly in the crucible of Abso.
Nancy is known and renown as a philosopher who deals with a series of different phenomena, but if there is a fil rouge in his work, from the very first writings to the more recent works, it is ...precisely the issue of touch. ...the contribution focuses on the concept of touch as developed by Nancy from Corpus to Noli me tangere, namely, from the novel conception of body to the attempt of grasping the elusive object of touch via various philosophical, linguistic, and artistic reflections. The founding fathers of structuralism are: first and foremost the linguists that followed Ferdinand de Saussure in his endeavor of founding linguistics as a science of language, from Jakobson, Benveniste, Barthes, to Derrida; then LéviStrauss with his new approach in anthropology based on linguistics; after him, a new reading of Marx captained by Althusser and a new reading of Freud lead by Lacan; furthermore, a new view on history, knowledge, and power by Foucault; a new philosophy by Deleuze; new literary theories, etc. ...his own personal and professional "experience of freedom" came to a stop due to serious medical issues-a heart transplant and a cancer diagnosis- that prevented him from teaching, but not from thinking, since many, if not all of his most known writings are dated from this last period, including ĽIntrus (The Intruder), a personal and philosophical reflection on his own experience of heart transplant published in 2000 (cf. ...Hegel's concept of Aufhebung as the "speculative remark" that marks the crucial center of his philosophical system, understood as a mastodontic self-development of spirit in nature, art, religion, and philosophy, where each phase abolishes the previous one by incorporating it in its own logic, until we reach the absolute spirit, which in turn incorporates all the previous stages, their concepts, and contradictions-except for one, namely the concept and contradiction of Aufhebung, as if everything can well be dialectically aufgehoben, but the dialectics of Aufhebung itself: "aufheben does not capture itself, it does not close in itself and thus avoids its own identification; aufheben insists, persists, moves beyond itself, goes out of itself, slides through the text, untouched, so to speak, not preserved nor eliminated."
Many previous treatments of Dietrich Bonhoeffer and Hegel state the importance of their engagement but remain at the level of broad overview. For instance, studies by Jörg Rades and Charles Marsh ...offer promising interpretive frameworks but do not undertake detailed expositions. More recently, Wayne Floyd notes the need for further research into how Bonhoeffer's intellectual formation relates to the idealist legacy. In light of these representative studies, the present essay focuses on Bonhoeffer's relation to his predecessor in the span of a single work, while rendering Hegel's position on his own terms. It thus offers a contribution to the text-based, diachronic account of the two thinkers that remains to be written.
Here, I suggest a hitherto relatively unexplored way beyond the opposed Aristotelian realist and Kantian idealist approaches that divide recent interpretations of the categories or "thought ...determinations" of Hegel's Logic, by locating his idealism within the terrain of recent debates in modal metaphysics. In particular, I return to the outlook of the first philosopher to attempt to bring Hegel into the analytic conversation, John Niemeyer Findlay, and consider Hegel's idealism as instantiating the metaphysical position that, following the work of Findlay's former student, Arthur Prior, has come to be called "modal actualism".
As I have tried to show in this essay, the reception of Hegel's philosophy in art history--within the Anglophone context, especially-proposes inadequate understandings of the method of the ...philosopher's work. What art history fails to appreciate is that, according to the opening philosophical manoeuvre of the Phenomenology, Hegel proposes a powerful dialectical negation of the very injunction to elaborate a method that comes before recognition that thought is always already in the movement of philosophical knowledge. In this sense, Hegel has no method, at least not in any strict theoretical sense of the term (the axiomatic rules and regulations that allow a subject to perceive and know an object). Rather, the philosopher develops a speculative social ontology that articulates the movement of being and its truth-in other words, a profoundly metaphysical endeavour, but one in which metaphysics is fully mediated by non-metaphysical processes. Perhaps, then, art history should neither turn to Hegel's Philosophy of History nor his Aesthetics-each one offering the discipline a model for thinking the two terms that render it intelligible (history and art) but should, rather, turn to Hegel's Phenomenology of Spirit when considering issues of methodology.
The purpose of this paper is to identify and explain the role of recognition in the implementation and actualization of the idea of liberty in Hegel's Philosophy of Law. This amounts to showing that ...the realization of individual free will necessarily encompasses the recognition of others and of social institutions. Thus, right, liberty and recognition pass through different levels of actualization. The challenge is to demonstrate that in these instances of mediation the individual wills are not weakened or eliminated, but, because they are mediated and recognized, are guaranteed and strengthened. Thus, the suspicion of "anti-democratic consequences" that is associated with the conception of the Hegelian State is diminished.
Por medio de esta investigación, se estudia cómo en la obra narrativa de Juan Antonio Ramos se utilizan diversos medios de expresión discursiva para manifestar la modalidad satírica. La presencia de ...lo satírico en sus cuentos, en los libros: Démosle luz verde a la nostalgia (1978), Pactos de silencio y erratas de fe (1980), Hilando mortajas (1983), En casa de Guillermo Tell (1991) y Papo Impala está quitao (1997), se desarrolla con una intencionalidad, que se genera por una preocupación genuina sobre el “statu quo” de la sociedad puertorriqueña de los años setenta y ochenta. Además, se analiza la funcionalidad del humor, la ironía, la parodia, la degradación y lo grotesco para dirigir al receptor hacia lo satírico. Estas diversas vías permiten distinguir que hay un fin particular: manifestar lo satírico para corregir las diversas deficiencias del entorno sociocultural. Así pues, por medio de los diversos discursos y acciones, se manifiesta los señalamientos de los diversos vicios de la sociedad puertorriqueña. Por otra parte, se estudia cómo lo satírico en la narrativa de Ramos mantiene huellas de la tradición literaria y a su vez, comulga con el prestigioso grupo de escritores de la generación del setenta.
An important dispute emerging from the Enlightenment was that between Hegel and Jacobi. Both philosophers were interested in rescuing religious faith from the criticism of the Enlightenment, but ...their approaches could not have been more different. Jacobi claimed there is a sphere of immediate knowing that remains untouched by science; it is here that we find religious faith. Hegel by contrast rejected such an ‘immediate knowing’, which he believed was a misunderstanding that could not be used as a basis for religious faith. In the present article I explore this debate in order to understand Hegel's reasons for rejecting Jacobi's position, which was later to prove compelling for religious thinkers like Kierkegaard.
Convergence between Woodrow Wilson's and Max Weber's thought, as well as their differences with regard to the politics–administration dichotomy, can be ascribed to the Hegelian tradition of public ...administrative theory. On the one hand, Wilson was strongly influenced by Georg W. F. Hegel. On the other hand, there is an empirical connection between Hegeland Weber. Both shared a consciousness of the German bureaucratic tradition based on Hegel's Philosophy of Right. These insights have important methodological and theoretical implications for the contemporary comparative study of public administration.
