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In Georg Wilhelm Friedrich Hegel – A Propaedeutic , Thomas Sören Hoffmann offers a comprehensive intellectual biography of the “master philosopher of German idealism,” the last great system builder of European philosophy. All the major themes of Hegel's thought are worked through – logic and metaphysics; history and spirit; art and language; thought and nature; right, religion and science – and presented as open invitations to conversing with, to working with, indeed to thinking with the great philosopher himself. Hegel's dialectical concept of life is one key deployed by Hoffmann to throw new light on the philosopher's work and to offer resolutions of the perennial enigmas besetting and controversies surrounding it.
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This book defends a new interpretation of Hegel’s theoretical philosophy. It is argued that Hegel’s project in his central Science of Logic has a single organizing focus, provided by the metaphilosophical commitment that metaphysics is fundamental to philosophy. Hegel pursues more specifically the metaphysics of reason, concerned with the reasons, or conditions in terms of which things can be explained. Straightforward epistemological or skeptical worries do not threaten this project. The real threat is Kant’s Transcendental Dialectic from the Critique of Pure Reason, arguing that metaphysics comes into conflict with itself. But Hegel has a powerful case that Kant’s own insights here can be turned to the purpose of constructive metaphysics. And the unified focus of the seemingly disparate arguments at the conclusion of Hegel’s Science of Logic can be understood in these terms. Hegel defends, first, his general claim that the reasons which explain are always found in immanent concepts, universals, or kinds. And he will argue from here to conclusions which are distinctive in being metaphysically ambitious, yet surprisingly distant from any form of metaphysical foundationalism, whether scientistic, theological, rationalist, or otherwise. This means that Hegel’s project will be fundamentally neither Kantian nor Spinozist. The aim of his project is more distinctively his own: it is to turn the most powerful criticism of metaphysics, from Kant’s Dialectic, to the end of a systematic reconstruction of metaphysics. Finally, we can still learn a great deal from Hegel about ongoing philosophical debates concerning everything from metaphysics, to the philosophy of science, to the nature of philosophy itself.
Metaphysics --- Hegel, Georg W.F. --- Metaphysics. --- Hegel, Georg Wilhelm Friedrich
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In Hegels Werk lässt sich neben den weltgeschichtlichen Entwürfen eine formale Geschichtsphilosophie rekonstruieren. Sie verbindet eine Theorie des historischen Erkennens mit einer Analyse der Geschichtlichkeit menschlicher Identität.
Geschichtsphilosophie --- Hegel --- Erkenntnistheorie --- Geschichtstheorie --- Weltgeschichte
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Martin Heidegger's writings on Hegel are notoriously difficult but show an essential engagement between two of the foundational thinkers of phenomenology. Joseph Arel and Neils Feuerhahn provide a clear and careful translation of Volume 68 of the Complete Works, which is comprised of two shorter texts-a treatise on negativity, and a penetrating reading of Hegel's Phenomenology of Spirit. In this volume, Heidegger relates his interpretation of Hegel to his own thought on the event, taking up themes developed in Contributions to Philosophy. While many parts of the text are fragmentary in nature,
Negativity (Philosophy) --- Philosophy --- Hegel, Georg Wilhelm Friedrich,
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This book collects the work of leading scholars on Alain Badiou and G.W.F. Hegel, creating a dialogue between, and a critical appraisal of, these two central figures in European philosophy.
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