Grounds of Pragmatic Realism shows Hegel is a major epistemologist, who disentangled Kant's critique of judgment, across the Critical corpus, from transcendental idealism, and augmented its enormous ...evaluative and justificatory significance for commonsense knowledge, the natural sciences and freedom of action.
Both Hegel's philosophy and psychoanalytic theory have profoundly influenced contemporary thought, but they are traditionally seen to work in separate rather than intersecting universes. This book ...offers a new interpretation of Hegel's Phenomenology of Spirit and brings it into conversation the work of two of the best-known contemporary psychoanalysts, Christopher Bollas and André Green. Hegel and Psychoanalysis centers a consideration of the Phenomenology on the figure of the Unhappy Consciousness and the concept of Force, two areas that are often overlooked by studies which focus on the master/slave dialectic. This book offers reasons for why now, more than ever, we need to recognize how concepts of intersubjectivity, Force, the Third, and binding are essential to an understanding of our modern world. Such concepts can allow for an interrogation of what can be seen as the profoundly false and constructed senses of community and friendship created by social networking sites, and further an idea of a "global community," which thrives at the expense of authentic intersubjective relations.
Natural Law Hegel, G. W. F; Knox, T. M; Acton, H. B ...
01/2011
eBook
One of the central problems in the history of moral and political philosophy since antiquity has been to explain how human society and its civil institutions came into being. In attempting to solve ...this problem philosophers developed the idea of natural law, which for many centuries was used to describe the system of fundamental, rational principles presumed universally to govern human behavior in society. By the eighteenth century the doctrine of natural law had engendered the related doctrine of natural rights, which gained reinforcement most famously in the American and French revolutions. According to this view, human society arose through the association of individuals who might have chosen to live alone in scattered isolation and who, in coming together, were regarded as entering into a social contract. In this important early essay, first published in English in this definitive translation in 1975 and now returned to print, Hegel utterly rejects the notion that society is purposely formed by voluntary association. Indeed, he goes further than this, asserting in effect that the laws brought about in various countries in response to force, accident, and deliberation are far more fundamental than any law of nature supposed to be valid always and everywhere. In expounding his view Hegel not only dispenses with the empiricist explanations of Hobbes, Hume, and others but also, at the heart of this work, offers an extended critique of the so-called formalist positions of Kant and Fichte.
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.
The Phenomenology of Spirit, first published in 1807, is G. W. F. Hegel's remarkable philosophical text that examines the dynamics of human experience from its simplest beginnings in consciousness ...through its development into ever more complex and self-conscious forms. The work explores the inner discovery of reason and its progressive expansion into spirit, a world of intercommunicating and interacting minds reconceiving and re-creating themselves and their reality. The Phenomenology of Spirit is a notoriously challenging and arduous text that students and scholars have been studying ever since its publication.In this long-awaited translation, Peter Fuss and John Dobbins provide a succinct, highly informative, and readily comprehensible introduction to several key concepts in Hegel's thinking. This edition includes an extensive conceptual index, which offers easy reference to specific discussions in the text and elucidates the more subtle nuances of Hegel's concepts and word usage. This modern American English translation employs natural idioms that accurately convey what Hegel means. Throughout the book, the translators adhered to the maxim: if you want to understand Hegel, read him in the English. This book is intended for intellectuals with a vested interest in modern philosophy and history, as well as students of all levels, seeking to access or further engage with this seminal text.
This volume includes Hegel's most important early theological writings, though not all of the materials collected by Herman Nohl in his definitiveHegels theologische Jugendschriften(Tuebingen, 1907). ...The most significant omissions are a series of fragments to which Nohl give the general title "National Religion and Christianity" and the essay "Life of Jesus."
Veikalo „Istorijos filosofija“ ištraukose nagrinėjama, kas yra istorijos filosofija, jos objektas bei svarbiausi principai. Teigiama, kad istorijos filosofija yra istorijos apmąstymas. Protas valdo ...pasaulį, todėl pasaulio istorijos eiga yra protinga. Pasaulio istorija rutuliojasi dvasios sferoje, todėl istorijos filosofija turi išdėstyti: abstraktų dvasios esmės apibrėžimą; kokiomis priemonėm dvasia realizuoja savo idėją; formą, kurią įgauna visiškai realizuota dvasia būtyje – valstybę. Dvasios substancija, dvasios esmė yra laisvė. Dvasinio pasaulio tikslas (galutinis pasaulio tikslas) yra dvasios sąmonė apie savo laisvę ir kartu dvasios laisvės tikrovė apskritai. Jei laisvė kaip tokia yra pirmiausia vidinė sąvoka, tai priemonės, priešingai, yra kažkas išorinio, tai, kas reiškiasi, kas istorijoje betarpiškai vyksta ir yra matoma. Valstybė šiuo požiūriu yra tik tada gerai sutvarkyta ir pati savyje stipri, jei ji savo bendrą tikslą jungia su privačiais piliečių interesais, jei vienas tikslas suranda savo patenkinimą ir įgyvendinimą kitame. Didieji žmonės istorijoje yra tie, kurių asmeniniai privatūs tikslai turi substancinį pradą, išreiškiantį pasaulinės dvasios valią.
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