The dual comprehension between the idea of "state of nature" and of "civil State" proposed by the modern theorist of natural right is assumed by G. W. F. Hegel in a critical manner that derives in ...his particular understanding of politic and of right. According to him, both states work together in different levels of reality. What we are trying to show is 1 that the violence that traditionally characterizes the sate of nature is the foundational moment of politics; 2 Hegel's critique to the presentation of a substantivized state of nature, in order to conclude 3 with the process of interiorization carried out by Hegel of those elements that previously appear as external, that accomplish a fundamental role in the development of the State.
Though Wilfrid Sellars portrayed himself as a latter-day Kantian, I argue here that he was at least as much a Hegelian. Several themes Sellars shares with Hegel are investigated: the sociality and ...normativity of the intentional, categorial change, the rejection of the given, and especially their denial of an unknowable thing-in-itself. They are also united by an emphasis on the unity of things—the belief that things do "hang together." Hegel's unity is idealist; Sellars' is physicalist; the differences are substantial, but so are the resonances.
Additionally, MacLeod demonstrates how nineteenth-century Europe's acquisition of Greek and Italian art, such as the controversial relocation of the Elgin marbles from the Parthenon to Britain, the ...Venus de Milo brought to Paris 1820 and replicated by contemporary artists, as well as copies of sculptures such as the Medici Venus and Apollo Belvedere, became part of an intellectual psychosis as the relocation and copies of such works stripped the original sculptures of location, context, and meaning. In the following chapter, MacLeod's reading of Stifter's Der Nachsommer reveals sculpture as nostalgic as well as an indication of modernity: the rescue of a statue from the commodity market and relocation into a collector's home illustrate the loss of the sculpture's fixed identity but also reflect the hope that the object world itself may be saved. Throughout her study, MacLeod supports the claim that the materiality of sculpture places it at odds with other artistic mediums in the nineteenth century by drawing comparisons between chapters and providing examples from other literary works, including the ablated gallery sculptures in the 1804 pseudonymous "Nachtwachen von Bonaventura," the classical statues in Heinrich Heine's 1853 essay "Die Götter im Exil," the headless, sexual material body in Rainer Maria Rilke's sonnet "Archaischer Torso Apollos," and animated dolls in Ernst Stadler's 1914 poem "Puppen."
This work brings together, for the first time in English translation, Hegel's journal publications from his years in Heidelberg (1816-18), writings which have been previously either untranslated or ...only partially translated into English. The Heidelberg years marked Hegel's return to university teaching and represented an important transition in his life and thought. The translated texts include his important reassessment of the works of the philosopher F. H. Jacobi, whose engagement with Spinozism, especially, was of decisive significance for the philosophical development of German Idealism. They also include his most influential writing about contemporary political events, his essay on the constitutional assembly in his native Wurttemberg, which was written against the background of the dramatic political and social changes occurring in post-Napoleonic Germany. The translators have provided an introduction and notes that offer a scholarly commentary on the philosophical and political background of Hegel's Heidelberg writings.
Can religious epistemology aid in the transformation of the world to the same effect as Marxist Theory? Utilizing an approach derived from Louis Althusser’s isolation of the radical implications of ...the epistemological break of Karl Marx, from his Feuerbachain theological thought to a materialist epistemological tradition, we probe the relationship between the mystical intent of Christian theology and the appearance of praxis as a category derived from the Marxist lexicon, within the modus cogitans of Latin American theology of liberation. We problematise the transcendentalism that liberation theology places on social practice, in its retention of a spiritualist Weltanschauung as the preeminent framework for the critique of socio-historical reality. Far from being a materialist-transformative “epistemological break” from orthodox theology, this putative theology of revolution is thus exposed as being a brand of a Hegelian theosophy, which is discontinuous with the dialectical understanding of the socio-material basis of human relations that emerges around Marxist Theory, namely praxis. Our leitmotif is therefore a claim that political theology, qua theology in general, and the Latin American Theology of Liberation in particular, have a limited efficacy as a theoretical tool for socio-political transformation, due to its inherent transcendentalist and rationalistic orientation.
After Hegel Beiser, Frederick C
2014., 20140907, 2014, 2014-09-07
eBook
Histories of German philosophy in the nineteenth century typically focus on its first half-when Hegel, idealism, and Romanticism dominated. By contrast, the remainder of the century, after Hegel's ...death, has been relatively neglected because it has been seen as a period of stagnation and decline. But Frederick Beiser argues that the second half of the century was in fact one of the most revolutionary periods in modern philosophy because the nature of philosophy itself was up for grabs and the very absence of certainty led to creativity and the start of a new era. In this innovative concise history of German philosophy from 1840 to 1900, Beiser focuses not on themes or individual thinkers but rather on the period's five great debates: the identity crisis of philosophy, the materialism controversy, the methods and limits of history, the pessimism controversy, and theIgnorabimusstreit. Schopenhauer and Wilhelm Dilthey play important roles in these controversies but so do many neglected figures, including Ludwig Büchner, Eugen Dühring, Eduard von Hartmann, Julius Fraunstaedt, Hermann Lotze, Adolf Trendelenburg, and two women, Agnes Taubert and Olga Pluemacher, who have been completely forgotten in histories of philosophy. The result is a wide-ranging, original, and surprising new account of German philosophy in the critical period between Hegel and the twentieth century.
Das Hegel-Jahrbuch ist das Jahrbuch der Internationalen Hegel-Gesellschaft. die 1953 von Wilhelm Raimund Beyer (1902-1990) in Nurnberg gegrundet wurde. Es erscheint seit 1961und wurde bis 1984 von W. ...R. Beyer, seither vom jeweils amtierenden Vorstand der Gesellschaft herausgegeben. Seit 1994 erscheint das Jahrbuch im Akademie Verlag. Es dokumentiert die Beitrage der Internationalen Hegel-Kongresse, die alle zwei Jahre zu wechselnden Schwerpunktthemen stattfinden.
Hegel à Iéna Bouton, Christophe; Buée, Jean-Michel; Chiereghin, Franco ...
05/2015
Book
Odprti dostop
La période d’Iéna est décisive pour la formation de la pensée hégélienne de la maturité ; elle est marquée par une prise de distance progressive avec Schelling et par les premières tentatives ...d’élaboration d’un nouveau système philosophique. Pourtant, les textes hégéliens d’Iéna n’ont fait l’objet en fançais que d’études ponctuelles. L’ouvrage, qui tente de prendre en compte l’ensemble de la pensée hégélienne de cette période, s’intéresse aux transformations qui affectent celle-ci, tant dans le champ de la logique que dans ceux de la philosophie de la nature ou de la philosophie de l’esprit. Il s’efforce également de dégager l’intérêt actuel des analyses hégéliennes relatives à des questions de philosophie sociale telles que le travail, la valeur, ou la reconnaissance.
This article looks at Hegel’s and Schelling’s discussions of Laozi’s wu 無 in History of Philosophy and Philosophy of Mythology respectively, and then relates them back to those two Western thinkers’ ...own understandings of the concept of nothingness. This exploration demonstrates that while Hegel sees nothingness more as a logical concept not different from being, Schelling equates Laozi’s wu with Nichtseiende of the first potency in his theory of the potencies of God. This article will further put the question in perspective by examining or speculating how the three philosophers would address the problem of ex nihilo nihil fit. Finally, it will highlight the striking similarity between the views of Schelling and Laozi regarding the role of the will or desire (yu 欲), in our knowledge about nothingness: While Schelling’s first potency, Nichtseiende, is a “not willing will,” the second potency is “willing” and therefore the beginning of existence. Laozi, on the other hand, believes that without desire we can discern the ultimate mystery, while with desire we can only see the outer fringe of things. However, Laozi differs from Schelling in that the latter’s willing God is absent in his philosophy.
The discoveries of general relativity and quantum mechanics in the 20th century provide the perfect opportunity for Hegel's thought to become more topical than it has ever been. By bringing ...speculative philosophy into conversation with quantum cosmology, this book develops Hegel's metaphysics of true infinitude and Hawking's theory on the origins of spacetime in tandem, providing a compelling rationale for the idea that the universe is a self-generating, self-organizing, self-enclosed whole.Ever sensitive to the complex relationship of scientific, philosophical, and theological issues in theoretical cosmology, the study brings a fresh perspective to the unique brand of metaphysical theology underlying speculative philosophy and offers a new way of conducting transdisciplinary work involving Hegelian thought. This is essential reading for Hegel scholars, Hawking scholars, those interested in philosophical cosmology, the ontology of the quantum void, the realism vs. idealism debate, infinitude, "imaginary" time, and dialectical materialism, and those compelled by post-classical approaches to theology.
PDF
