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"Hegel begins the book by stating why prefaces to this kind of work cannot really be written. The reason is that in this kind of book, there can be no preannounced lesson to be learned, and the idea is that whatever it is that one learns, one has to learn it for oneself in going through the model cases laid out in the book. He says that in fact everything hangs on apprehending and expressing the true not merely as substance but also equally as subject. That "subject" is said to be "pure negativity," which estranges itself and then restores itself. As it moves in that field of estrangement and restoration, it comes to understand that the true (what it seeks) is the whole and that it only comes into view as a result of what the book investigates"--
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The preface to the Phenomenology of Spirit (1807) is one of the most widely-read texts in Hegel's corpus, and yet we still lack a clear understanding of its aims. Providing a fresh perspective on Hegel's preface, Andrew Davis contends that it should be read as an overview of what philosophy is not. Contesting previous investigations that have assumed Hegel's purpose in the preface is to introduce the reader to his own philosophical method, Davis moves Hegel's positive comments about the nature of philosophy to the background. This is, after all, where they belong in a preface, according to Hegelian philosophy, as Hegel contends that the actual nature of philosophy cannot be presented in advance of specific inquiries. Examining the nature of philosophy through negation, each chapter in the book explores a different form of pseudo-philosophy that Hegel addresses in his preface. Together, they allow Hegelian philosophy to appear in relief as precisely what cannot be achieved through explanation, edification, formalism, phenomenology, mathematical proof, propositional truth, or personal revelation. With an appendix featuring synopses of every paragraph of the preface, Hegel on Pseudo-Philosophy not only offers a jargon-free introduction to Hegel's thought, but it also yields crucial insights into the organisation of a preface that has long been decried as haphazard or incomprehensible
Phenomenology. --- Spirit --- Philosophy. --- Hegel, Georg Wilhelm Friedrich,
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L’œuvre de Georg Wilhelm Friedrich Hegel (1770-1831) est incontestablement difficile d’accès, mais elle est de celles qui ont dessiné le paysage de la pensée contemporaine. En nous incitant à dépasser les préjugés, ce que nous croyons savoir de cette philosophie (le thème de la fin de l’histoire, celui de la ruse de la raison, celui de la dialectique, et en particulier celle du maître et de l’esclave…), Jean-François Kervégan nous permet de suivre la constitution progressive du "système" hégélien, dont la Phénoménologie de l’Esprit est une étape majeure, en exposant ses grandes articulations : logique, nature, esprit. "Il est sot de rêver qu’une quelconque philosophie surpasse son monde", écrit Hegel. Au travers de cet ouvrage ressort en quoi cette philosophie peut nous aider à penser ce qui est, donc à être philosophes.
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"What is Hegel's conception of freedom? Was he a liberal thinker of freedom? Or is he a totalitarian for whom individual freedom does not play a significant role? This work tries to clarify what Hegel's conception of freedom was, a project carried out with the help of a philosophical reconstruction of Hegel's "Philosophy of Right"."--
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Ryan Johnson and Biko Mandela Gray study the relationship between Hegel's 'Phenomenology of Spirit' and Black thought from Frederick Douglass to Angela Davis. This staging of an elongated dialectical parallelism between Hegel's classic text and major 19th-20th-century Black thinkers explodes the Western canon of philosophy.
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Time and History in Hegelian Thought and Spirit examines a conspicuous feature of Hegel's major works: that they are progressive narratives. They advance from less to more perfect, abstract to concrete, indeterminate or empty to determinate. This is true, argues the author, of his lectures on aesthetics and on the history of philosophy, and it is also true of his most abstract work, the Science of Logic. In answer to the question of why is it so important for Hegel to structure his various philosophical works as developmental narratives, this book defends the thesis that Hegel's motivation is in part metaphysical, intending his developmental accounts to reveal something significant about who we are as thinking, willing natures. He undertakes his study of past in order to demonstrate that there have been advances in the nature of human thought or reason itself and in our resulting freedom and his concern with our reason's development conveys his interest in how human reason is anchored in and shaped by its past. Ultimately, this book specifies the extent to which we can accurately attribute to Hegel the view that human reason and the freedom it affords us are indebted for their nature to this temporal order of nature and history.
Hégélianisme. --- Hegel, Georg Wilhelm Friedrich, --- Critique et interprétation.
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Ce volume propose une tentative de cerner les racines de l'exigeante vision du monde - la Weltanschauung - hégélienne. Face à une oeuvre aussi imposante, tant par l'immensité des territoires explorés (la totalité des savoirs de son temps) que par la puissance de réflexion qui en permanence l'irrigue et la féconde, il nous apparaissait en effet nécessaire d'offrir une clé susceptible d'ouvrir la voie à une saisie véritablement compréhensive de la philosophie de Hegel.
Raison. --- Hégélianisme. --- Hegel, Georg Wilhelm Friedrich, --- Critique et interprétation.
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This book reclaims Hegel’s notion of the “end of art”—or, more precisely, of “art’s past character”—not just as a piece of the history of philosophy but as a living critical and interpretive methodology. It addresses the presence of the past character of art in both Hegel and contemporary philosophy and aesthetics.The book’s innovative contribution lies in unifying the Hegelian thesis with discussions of contemporary art and philosophy. The author not only offers a Hegelian exegesis but also applies the idea of the past character of art to themes that are related to both Hegel’s philosophy, such as the French Revolution and the modern state, Kantian aesthetics, and religion and the sacred space disclosed for art, and going beyond Hegel, such as Celan's poetry, Gramsci's criticism of Croce, human rights, and even the grunge rock band Pearl Jam. Conversely, such non-Hegelian explorations will help enlighten what may look like a specific thread of Hegel’s aesthetics, but can be used to shed light on some core motives of his philosophy. The author’s interpretation of art’s past character reclaims the full value, attractiveness, and philosophical soundness of Hegel’s thesis, while rejecting its interpretation in terms of a complete dissolution of the aesthetic element into the philosophical one.Hegel and the Present of Art’s Past Character will be of interest to scholars and advanced students working on Hegel, philosophy of art and aesthetics, history of philosophy, political philosophy, and art theory.
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Dass die politische Ordnung der Moderne tragisch verfasst sei, ist eine Diagnose, die sich wie ein roter Faden durch die Ideengeschichte der politischen Philosophie zieht. Sie wurde aber kaum je mit dem anderen dramatischen Gattungsmodell der Poetik kontrastiert: der Komödie. Auf Grundlage einer demokratietheoretischen Lektüre der Ästhetik Hegels, der die Komödie als höchste Form des Dramas ausweist, erschließt das Buch von Leonie Hunter das Verhältnis poetischer Ordnungsbildung zur demokratischen Moderne auf überraschende Weise neu.Hegels Differenzierung zwischen Tragödie und Komödie bedeutet, dass auch auf demokratietheoretischer Ebene zwischen zwei Modellen unterschieden werden muss: der tragischen Handlungsordnung der politischen Gegenwart und der komischen Zukunft einer selbstreflexiven Demokratie. Ein Blick auf die Poetik Hegels zeigt eine strukturelle Parallele zwischen seiner Gattungslehre und der radikaldemokratischen Bestimmung politischer Differenz. Politische Transformationsprozesse beruhen ebenso auf Momenten der Störung, der Subversion und daran anschließenden Prozessen der Neuformierung wie die poetischen Gattungen: Von Epos und Lyrik bis zum Drama, in Tragödie und Komödie aufgegliedert, lassen sie sich als unterschiedliche Modelle der Unordnung subjektiver Freiheit (als dem Politischen) und den Normen, Formen und Gesetzen der objektiv geltenden Ordnung (als der Politik) verstehen.Leonie Hunter zeigt, wie bei Hegel Gattungsformen und Vollzüge politischer Differenz Hand in Hand gehen. Dadurch eröffnen sich neue Perspektiven sowohl für die politische als auch für die ästhetische Theorie.
Political science --- Philosophy --- Hegel, Georg Wilhelm Friedrich, --- Criticism and interpretation.
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"Le néant ne se laisse pas facilement approcher par la pensée, car il constitue pour elle une limite. Limite interne à la pensée chez Hegel, c'est-à-dire son extrémité la plus abstraite, ou encore limite externe chez Heidegger, ce voile qui marque la finitude de ce qui se déclôt et qui le fait se tenir en retrait de la pensée. Dans les deux cas cependant, cette limite doit être pensée pour elle-même, de manière à mettre au jour la vérité à laquelle peut et doit accéder la pensée pour se mettre en branle. Cette vérité fait se joindre le néant à son autre, que cet autre soit l'être ou l'Ereignis, et selon ce que commande l'épreuve héraclitéenne. En effet, Hegel et Heidegger ont tous les deux cherché à penser le néant avec Héraclite, encore plus selon la processualité qui se trouve affichée dans ses fragments et parfois au-delà des propos de ceux-ci. Mais s'approcher du néant avec Héraclite suppose l'indépassabilité de l'un, qui provient déjà de Parménide. La limite de la pensée ne devient-elle donc pas plutôt l'un que le néant ? Et le néant, s'il est toujours pensé comme le néant de son autre en unité avec lui, est-il véritablement pensé pour lui-même ? En suivant le détail des interprétations respectives de Hegel et de Heidegger à l'égard d'Héraclite, ce livre veut diriger la pensée vers un néant indifférent à l'un, au-delà de toute approche héraclitéenne."--Page 4 of cover
Nothing (Philosophy) --- Heraclitus, --- Hegel, Georg Wilhelm Friedrich, --- Heidegger, Martin, --- Influence.
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