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This paper will present some fundamental guidelines of Hegelian thought in the period indicated with respect to the relationship between logic and metaphysics and the problem of an introduction to philosophy. In texts of the years between 1797 and 1802, we can observe the evolution of two key concepts --contradiction and antinomy-- and their implications for Hegel's incipient systematic thinking. [ABSTRACT FROM AUTHOR]

In the 19th century, the rapprochement between music and philosophy was so intense that it became noteworthy. This paper explores the influence of Arthur Schopenhauer's philosophy on Richard Wagner's musical composition Tristan and Isolde. It takes as starting point Wagner's texts where he claims to know Schopenhauer's philosophy, and endorses its influence in his life and his artistic labour. This article suggests that Wagner tried to represent Schopenhauer's metaphysics in his music. [ABSTRACT FROM AUTHOR]

How are we to understand the contradiction of a philosophy that claims to be a legitimate heir of the phenomenological tradition but, at the same time, intends to break free from its limits to allow an unconditioned manifestation? Should we comprehend Jean-Luc Marion's work as a true renovation of phenomenology -as he and his followers do-, or should we instead consider it as a pure theology independent from the phenomenological movement? Why would the theological way be the only possible way out of the crisis of contemporary metaphysics denounced by Marion and, even more, a necessary way? To answer these and other questions, this paper develops some of the paradoxes that arise from the Marionian theological turn, distinguishing two possible ways of understanding its Kehre: either as a deviation that allows extending phenomenology to new fields, or as a return to and abandonment of the phenomenological project. Finally, we wonder if Marion's proposal of a gradual ontology does not encourage a third possible way, which would lead us to think of his thought not as phenomenology anymore, but as a gradualist-theological fansiology. [ABSTRACT FROM AUTHOR]

Over time, Philosophy has been developed under a constant exchange with other areas of culture. However, in the modern world, where money signifies everything, such discipline must reflect upon that reality. This paper proposes the consideration of a philosophy of money in terms of its impact on the life of the human being. The thought of Georg Simmel, who in 1900 published the Philosophy of Money, is taken up and analyzed. In this book he showed that money clearly reveals the structure of all being and places it at the center of philosophical reflection. [ABSTRACT FROM AUTHOR]

The fundamental concern analyzed in this paper is the question concerning a time that occidental philosophy as metaphysics has historically overlooked: the future. I start from looking at Heidegger's analysis of temporality that the existential analysis of Dasein unveils and that he names "ecstatic time", the time of Derrida's différance as displacement and, finally, the time of psychic memory that Freud recognizes as après-coup, since all these three temporal phenomena are paradigmatic to think time as possibility besides presence. [ABSTRACT FROM AUTHOR]

In this paper we will try to show how Gabriel Marcel understands the junction between the self and the other as appears in his reflections on the opposition freedom-gift, on his critique of Sartre's philosophy of freedom, and on metaphysical implications of love. These three approaches point out a way that leads to understand man's tension between selfhood and alterity, in the heart of a fundamental communion which refer, ultimately, to the divine. Therefore, metaphysical and religious discourses are constantly crossing but, instead of revoking value to Marcel's philosophy, this double rapport teaches us a way of attending religious symbols and testimonies in order to get close to the meaning of human experience. [ABSTRACT FROM AUTHOR]