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This article revisits Feuerbach's "break with speculation" in the early 1840s in light of issues raised by the original Pantheism Controversy, initiated in 1785 by the publication of Friedrich Heinrich Jacobi's Letters on the Doctrine of Spinoza. The article first describes the concerns underlying Jacobi's repudiation of Spinozism, and rationalism more generally, in favor of a personalistic theism that disclaims the possibility of philosophical knowledge of God. It goes on to reconstruct Hegel's alternative to Jacobi's famous salto mortale before considering how Feuerbach's critique of Hegel's philosophy of religion, as well as the personalism of the so-called Positive Philosophy (inspired by the late Schelling), was influenced by both Spinoza and Jacobi in ways that have not yet received sufficient attention. [ABSTRACT FROM AUTHOR]

In this article, the Hegelian concepts of bad infinity and true infinity are analyzed in the context of a review of the notion of infinity in the German philosophical tradition with which it engages. Punctually, we will address the formulations of the finitude-infinitude relation in the work of I. Kant, J. G. Fichte, and F. Schlegel before exposing Hegel’s interpretation of how transcendental philosophy and German romanticism approached this issue. Finally, we present the true way in which, according to Hegel, the infinite is to be understood. [ABSTRACT FROM AUTHOR]

The primary purpose of the study is to approach Štúr's method of reflection on the category of truth and its cognition. Despite the fact that he did not write any comprehensive philosophical treatise devoted to this philosophical issue, Štúr's various articles and lectures offer the possibility of reconstructing his position on the given question. The research of this issue within the framework of the research of the history of Slovak philosophical thought is connected to the analysis of the reflection of European philosophical influences in Štúr's thinking, in which, in addition to the influence of authors from the environment of German classical philosophy, the influence of the Russian circle of Slavophiles was also manifested. One of the basic positions of the Slavophiles, on the basis of which they defined a categorical differentiation between Western and Slavic philosophical thought, was precisely the different epistemological tradition. The study approximates the given context of Štúr's approach to the investigation of reality, on the basis of which we can more comprehensively understand the specific nature of Štúr's political program, his various ideological starting points and approaches to political issues. [ABSTRACT FROM AUTHOR]

The paper is about the Soviet philosopher Valentin Ferdinandovich Asmus (1894–1975) and his criticism of the fascist and Nazi appropriation of Hegel's philosophy. The status of the Hegelian legacy was very controversial in Marxism-Leninism throughout the Stalinist era. Unlike the majority of Soviet academics of this time, Asmus did not recognize any valid intellectual legacy at the base of German fascism. Asmus heavily criticized attempts to portray Hegel as a pro-fascist thinker. When many Soviet philosophers defended only the method, dialectics, Asmus defended Hegel's social and political views as humanistic and liberal. The first part of the article describes the "official" Soviet philosophy within the context of which Asmus had to act. The second part offers a comprehensive analysis of the criticism of Hegel's fascist interpretation in Asmus' Fascist Falsification of Classical German Philosophy (1942). [ABSTRACT FROM AUTHOR]

This contribution outlines several questions concerning the very paradigm of intersubjective recognition in post-Hegelian German philosophy in response to the work of Jon Stewart and Axel Honneth. It briefly traces, in conjunction with Stewart's recent book on recognition, how discontent with this Hegelian paradigm, and its prioritization of spirit over nature, informed developments in nineteenthcentury materialism (Karl Marx) and panpsychism (Gustav Fechner, Eduard von Hartmann). While Marx analyzed the political-economic and metabolic entanglement of humans and nature, the German panpsychic philosophers elucidated the bio-psychological interconnectedness of human and natural life. Both express forms of relation, developed in confrontation with Hegel, which are still inadequately addressed in recognition theory and contemporary critical social theory. Hegelian inspired thinkers, such as Honneth, continue to overly prioritize social second nature and reciprocal human recognition while marginalizing other asymmetrical relations that are crucial to humans living within animal, environmental, and material life. [ABSTRACT FROM AUTHOR]

This study argues that the early philosophy of Semyon Liudvigovich Frank (1877–1950) exhibits significant intellectual correlations with nineteenth century German Idealist philosophy. The idealists in question are Immanuel Hermann Fichte (1796–1879), G.W.F. Hegel (1770–1831) and F.W.J. Schelling (1775–1854). It will be suggested that the critical tension of Frank's early philosophy is precisely a tension between his Hegelian and Schellingian tendencies. The paper will first introduce Frank's theory of a "personal absolute", exploring its surprising parallels with the religious philosophy of I. H. Fichte. The analysis then addresses the self-dispersal of Hegel's absolute, before finally turning to Schelling's immediate intuition of subject-object identity. [ABSTRACT FROM AUTHOR]

The German philosophy of history, in particular Hegel's world history, which proceeds from the East across the Mediterranean to the West and thus finds its realization in the European cultural area, has an impact on philological concepts, among other things. For example, the literary scholar Erich Auerbach established a philology of world literature whose conceptual background was the Hegelian tradition. Auerbach examines the possibility of philology extending beyond the national sphere. Auerbach, who fled from the National Socialists to a Mediterranean country in 1936, to the then newly founded, west-oriented Kemalist Turkey, addresses the loss of old European knowledge traditions that have lost priority over the increasing self-confidence of national literatures. His main work Mimesis: The Representation of Reality in Western Literature, which he wrote between 1942 and 1945 in his Istanbul exile, is based on the historicity of European literature. Auerbach, who taught at Istanbul University from 1936 to 1947, seems to anticipate a trend that turned to interculturally oriented comparative studies in philological and literary studies. The present study was intended to clarify whether this tendency can originally be confirmed in its core question and method. [ABSTRACT FROM AUTHOR]

The article discusses the philosophy of German philosopher G.W.F. Hegel, focusing particularly on his assertions regarding the end of art and the death of God in works including "Phenomenology of Spirit," "Encyclopedia Logic," and his "Lectures on Aesthetics" contained in his "Werke." Topics include Romanticism and Romantic irony, Hegel's responses to the art criticism of Friedrich Schlegel, and dialectics.

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Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In a period of global pandemic and confinement to our homes, the end of art is not only a philosophical hypothesis, it is a fact of society. We have experienced that modern societies, those that were able to make art an absolute at one point in their history, no longer need the arts, or the physical presence of artists and spectators, or have considered them inessential, and therefore contingent. Is this what G. W. F. Hegel prophesied with his thesis of the end of art? In this paper I aim to clarify this by referring to the sources of Hegel's lectures and by examining the reception by nineteenth-century French writers. 1) First, I give a reminder of the different ways in which Hegel's theme of the end of art can be interpreted. 2) Then, I give a second reminder concerning the reception of Hegel's Aesthetics in France, with a focus on the translations. 3) Finally, I propose to study three writers who determine three ways of conceiving the appropriation of Hegel in the 19th century and of the theme of the end of art: Théophile Gautier, Charles Baudelaire and Gustave Flaubert. [ABSTRACT FROM AUTHOR]

Copyright of Phenomenological Studies / Phänomenologische Forschungen is the property of Felix Meiner Verlag GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article sheds light on the little known and poorly understood extensive discussion on the relationship between Marx's Capital and Hegel's Science of Logic in the tradition of creative Soviet Marxism. The exploration of the mechanism of ascending from the abstract to the concrete and its relation to the movement of thought from the concrete to the abstract was one of the key points of this discussion. The ascending from the abstract to the concrete is a crucial issue of the dialectical logic developed in German Classical Philosophy, especially in Hegel's Science of Logic. Marx implemented the method of ascent from the abstract to the concrete to investigate a historically concrete object (the capitalist mode of production) as an organic whole. [ABSTRACT FROM AUTHOR]

In his Encyclopedia, the late Hegel makes the highest demands on truth and justification from the first paragraph onward. With this, Hegel takes up the skeptical challenge and believes that he can overcome this problem. However, it is not easy to see how Hegel tries to meet this challenge in the Science of Logic, which plays a fundamental role in Hegel's encyclopedic project. The present article argues that the question of the justification of the claim to truth is a fruitful perspective for the interpretation of the Science of Logic. For this purpose Hegel's answer to the Agrippan Trilemma is examined, which P. Franks analyzed as a basic problem for Classical German Philosophy. One possible interpretation of Hegel sees him solving the skeptical trilemma at the beginning of the Logic. The article argues against this possibility that the Logic of the Concept contains Hegel's actual solution. This solution consists in (1) that the concept represents the principle of logic and (2) that the concept itself must be presented in the form of an apagogical argument. Finally, the article gives a reason why Hegel sees an analogy to the ontological argument in this attempt of an ultimate justification. [ABSTRACT FROM AUTHOR]

One of the greater influences on Xavier Villaurrutia's poetry was the philosophical work of Martin Heidegger. Also, among the Mexican poet's favorite readings was The notes of Malte Laurids Brigge, a novel by Rainer Maria Rilke, which is conceptually connected with Georg Wilhelm Friedrich Hegel's dialectical philosophy and Friedrich Schiller's humanism. The present work is an interpretation of Nostalgia de la muerte by Villaurrutia based on the concepts of "turn towards the open" (Heidegger), "personal death" (Rilke), "subject as the absolute and as nothingness" (Hegel) and "aesthetic education of the human" (Schiller). [ABSTRACT FROM AUTHOR]

The political legacy of classical German philosophy can contribute in a crucial way to the most recent developments of contemporary political thought, thereby also making sense of the contradictions underlying the social practices and institutional values of our societies. What justifies this perspective is, in the first place, the complexity of contemporaneity, which holds within itself a doubleness that can be understood in the light of the conceptual tools of classical German philosophy. On the one hand, contemporary societies seem to be facing relentless crises in the modern idea of democracy, the political subject of the nation-state, and capitalist economic structures. On the other hand, there is an ever-increasing demand for rights and new forms of recognition, not to mention the emergence of grassroots movements that strive for greater political participation and generate new collective subjectivities. By radically questioning traditional philosophical categories, Kant, Fichte and Hegel provide a new and insightful understanding of the crucial challenges of modernity. They outline a conception of practical rationality and its multiple manifestations that is irreplaceable for philosophically understanding our contemporary world. [ABSTRACT FROM AUTHOR]

The concept of Bildung is the key to understanding the philosophy of education of German thinkers, especially Hegel's philosophy of education. The word Bildung has great significance in the Hegel era, expressing the urgent need to reform and promote culture and education in backward Germany. The concept of Bildung plays an important role in Hegel's philosophical system, and it is mentioned many times in his major works such as Phenomenology of Spirit (Phänomenologie des Geistes), Elements of the Philosophy of Right (Grundlinien der Philosophie des Rechts), or Encyclopedia of philosophical sciences (Enzyklopädie der philosophischen Wissenschaften). However, in Vietnam, there are very few studies on Hegel's views on education, cultural training, and spiritual improvement. Therefore, in this article, the author focuses on studying the concept of Bildung in Hegel's philosophy with the following contents: 1) Hegel's conception of Bildung as cultural training of the mind so that the mind transcends the natural state directly and reaches its universal state - the absolute spirit; 2) The relationship between the concept of Bildung and Erziehung (education); 3) A few comments on the concept of Bildung in Hegel's philosophy. [ABSTRACT FROM AUTHOR]

The article discusses the scholar Terry Pinkard’s interpretation of the work of the German philosopher Georg Wilhelm Friedrich Hegel through referencing Pinkard's book "Hegel’s Naturalism: Mind, Nature and the Final Ends of Life." An overview of Hegel's dialectical method, including its role in integrating ancient skepticism with German philosopher Immanuel Kant's critique, is provided. Hegel philosophy of nature and his logic are discussed.

An essay is presented which discusses German idealism scholar Frederick C. Beiser's perspective on the research on the work of German philosopher Georg Wilhelm Friedrich Hegel, through referencing Beiser's introduction to book "The Cambridge Companion to Hegel and Nineteenth-Century Philosophy,” edited by Beiser and the German language term Konstellationsforschung (which means investigations into the discourse among various philosopher of a historical period). Hegel's metaphysics, including in regard to Hegel's methodology, are discussed.

The article discusses the German philosopher Georg Wilhelm Friedrich Hegel's criticism of the 18th century German philosopher Immanuel Kant's universalizability principle, or universalism principle, including in regard to what is referred to as Hegel's emptiness objection. The role that property plays in morality, including Kant's perspective that robbery is unethical with or without a system of property, is discussed.

We want to indicate, in this text, an alternative way of reading and understanding the Hegel's Phenomenology of spirit. With regard to anthropological-existential reading by Alexandre Kojève and Jean Hyppolite, we agree with Adorno that Phenomenology is not an archetypal history of the human towards the philosopher, nor does it deal with the passage from a common non-philosophical consciousness to the philosophical consciousness itself. Phenomenology's object would be philosophy itself. Not philosophy in general, but philosophy as German idealism conceives it. [ABSTRACT FROM AUTHOR]

The article analyzes the works of a representative of Hegel’s German philosophy in the philosophical heritage of ukrainian philosophers V. I. Shynkaruk, P. Kopnin and M. Bulatov. Ukrainian philosophers in their philosophical activity repeatedly relying on the dialectical method turns to research anthropological and ideological problems. In their works through the dialectic are covered problems of human, the dialectic of his material and spiritual being, worldview and culture. [ABSTRACT FROM AUTHOR]

The article is another part of the dissertation on freedom published in Nowa Krytyka. This time, after Kant, Fichte, the subject of interest is the place and meaning of the concept of freedom in the philosophy of G. W. F. Hegel. Freedom is included here in connection with the Hegelian theory of social structure / classes, states, Stande / and the dialectic of considerations about master and slave. [ABSTRACT FROM AUTHOR]

In recent work, Amie Thomasson has sought to develop a new approach to the philosophy of the categories which is metaphysically neutral between traditional realist and conceptualist approaches, and which has its roots in the 'correlationalist' approach to categories put forward in Husserl's writings in the 1900s--1910s and systematically charted over the past few decades by David Woodruff Smith in his studies of Husserl's philosophy. Here the author aims to provide a recontextualization and critical assessment of correlationalism in a Husserlian vein. To this end, the author presents, first, the reasons why, later in his life, Husserl himself found his earlier treatment of categories philosophically naive, and why he increasingly advocated for a more genetic-teleological account. The author then draws upon arguments made a century earlier by Schelling and Hegel, in criticism of Fichte, to point up what might remain philosophically unsatisfying about even the post-correlationalist genetic position of the later Husserl, in light of the pronounced trend in Husserl's own development, on the questions of reason and spirit, toward absolute idealism. [ABSTRACT FROM AUTHOR]

In the collection of essays Verso l'eticità, Cesa shows how the Sittlichkeit can be considered both as the field of a difficult comparison as well as the meeting point between different perspectives of classical German philosophy. The author dwells in particular on Hegel, who tries to mediate between Schelling's organic view of nature and Fichte's ethical tension of thought. Hegel takes up from the latter (and from the Kantian tradition) the principles of freedom and individuality. However, thanks to his organic approach, he tries on the one hand to avoid the outcomes of the closed, mechanical and overwhelming Fichtean State, and on the other hand he tries not to run into the problems arising from the undifferentiated unity of Schelling's philosophy. According to Cesa, the outcome of Hegel's philosophy is far from the monolith of an alleged ethical State. Hegel's solution presents some aporias, but above all it is full of interesting and fruitful tensions. [ABSTRACT FROM AUTHOR]

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In this article, the author focuses on the reconstruction of German philosopher Georg Wilhelm Friedrich Hegel's philosophy regarding the Christian doctrine of immortality. It informs about the perspective of Danish philosopher Soren Aabye Kierkegaard on the doctrines of immortality and also discusses the historical context of Kierkegaard's thinking. It further informs that Kierkegaard's concept does not completely deals with immortality in modern society and mentions that discussion on immortality has led to the development of entirely unambiguous and highly original perspective.

This article presents Schelling's claim that nature has an evolutionary process and Hegel's response that nature is the development of the concept. It then examines whether evolution is progressive. This article argues that, insofar as a notion of progress is conceptually ineliminatable from evolutionary biology or required to articulate the shape of life's history, progress should be viewed as constitutive. [ABSTRACT FROM AUTHOR]

The article discusses German philosopher Georg Wilhelm Friedrich Hegel's book "Phenomenology of Spirit" and its relation to philosopher Benedictus de Spinoza's view of sensuous experience and to the Eleusinian mysteries. Particular focus is given to the first chapter of Hegel's aforementioned book, titled "Sense Certainty," in relation to Spinoza's notion of substance, or that which stands beyond sensuous objects and experience. An overview of Hegel's thought experiments regarding the senses and sensuous experience is also provided. The article examines the role that pantheism and Christianity play in "Sense Certainty."

Copyright of International Yearbook of German Idealism / Internationales Jahrbuch des deutschen Idealismus is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Although many scholars have recognized the pivotal importance that the notion of conscience plays in Hegel's thought, much of the scholarship surrounding this notion has remained piecemeal. Dean Moyar's book Hegel's Conscience breaks new ground on this subject in offering a comprehensive analysis of the indispensable role that conscience plays in Hegel's philosophy, demonstrating not only its foundational place for Hegel's approach to ethics, but also the contemporary relevancy of Hegel's account for understanding the performative character of practical reason. Despite the novelty and intellectual rigor of Moyar's position, my essay "Translating Convictions into a Clear Conscience" argues that in confining his approach to a "cognitivist" interpretation of conscience, Moyar ends up neglecting the richness and existential depth of Hegel's discussion. And so although Moyar's interpretation is clear, succinct, and plausible, it accomplishes this by overlooking much of Hegel's original phenomenological fidelity to the actual experience of conscience. [ABSTRACT FROM AUTHOR]

In Marx e Hegel. Contributi a una rilettura, Roberto Fineschi examines the complex relation between Marx and Hegel. According to Fineschi, Marx's relation to Hegel changed over time: in the early period, Marx understood Hegel to be theorising a self-consciousness that in-itself generates reality; while, in his maturity, Marx interpreted Hegel as a more rigorous theoretician of a conceptual Darstellung based on the transition from abstract to concrete. This review-article discusses Fineschi's thesis, according to which Marx's 'materialistic overturning' of Hegel involves two aspects: the narrowing of the scope of the conceptual development, and the idea that the beginning of Capital is to be understood as being both logical and empirical. We will argue that the first element was, in some ways, also claimed by Hegel and that the second contradicts other characteristics of Marxian theoretical discourse, such as the idea that demonstrative sequences must be governed by necessity and the centrality of the logic of the presupposed-posited. [ABSTRACT FROM AUTHOR]

The article deals with Bulgakov’s critique of Hegel’s monistic system. For Bulgakov, Hegelian monism is an example of philosophical reductionism which aims at reducing the question of Being, the latter expressed by a proposition and constituted by the inseparable unity of three elements (person as hypostasis, its meaning and the essence of Being), to its second principle. Contrary to Hegel, Bulgakov claims that no philosophy can begin with and as itself—it has to be initiated with a datum. This is in fact where the tragedy of German philosophy, and each monistic philosophy, starts. [ABSTRACT FROM AUTHOR]

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The article presents an analysis of James Good's arguments in his book "A Search for Unity in Diversity: The Permanent Hegelian Deposit in the Philosophy of John Dewey." The author focuses on Good's argument that the young Dewey view Hegel as a functionalist, historicist, instrumentalist, and practicalist. He examines the lines of influence between Dewey and philosopher William James during the 1880s and 1890s which were formative years of both pragmatism and functionalism. Also, he highlights Dewey's relationship to philosopher G. W. F. Hegel's thought after his criticism of German philosophy around 1915.

While not an explicit claim of Hegel's, this paper aims to use his analysis of 'Conscience' in the Phenomenology of Spirit to demonstrate that the conflict between different moral judgments is morally necessary. That is, rather than being the unfortunate result of 'hard' cases, I argue that moral conflict is a necessary condition for the possibility of duty. Grasping the moral ground of moral conflict, I contend, allows us to understand why such conflicts arise, how and why they become entrenched into 'moral issues' and what our duties are in such cases. Thus, I aim to articulate both the moral necessity and dutiful resolution of seemingly intractable moral conflicts. [ABSTRACT FROM AUTHOR]

In the following, the author argues that Hegel's speculative idealism attempts to reconcile the competing philosophical positions of idealism and realism. Through an examination, first, of current scholarship and, second, of Hegel's critique of the "Ideal of Pure Reason" in Kant's Critique of Pure Reason, the author shows that one of Hegel's main criticisms is that the exclusion of the thing-in-itself denies realism. The author argues that Hegel's response to the problem of the thing-in-itself is to affirm realism. The author concludes by demonstrating how Hegel's concept of Geist reconciles idealism and realism. [ABSTRACT FROM AUTHOR]

The article discusses two German philosophers' divergent concepts of remembering, comparing Georg Wilhelm Friedrich Hegel's theory of "Gedächtnis" ("memory") with Walter Benjamin's theory of "Eindenken" ("remembrance"). Benjamin is said to hold, contrary to Hegel, that the past must undergo revision in the individual's act of critical remembrance.

The article examines the thought of German idealist philosophers Georg Wilhelm Friedrich Hegel and Friedrich Wilhelm Joseph von Schelling and their influence on the modern age. The author refers to Hegel's and Schelling's philosophies as heresies, since they opposed the social, political, religious, and intellectual status quo of their time.

Copyright of RACAR: Canadian Art Review / Revue d'art Canadienne is the property of Universities Art Association of Canada / Association d'Art des Universites du Canada and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Focuses on a study which argued on Georg Hegel's rejection of the Kantian thing-in-itself based on the German philosophy. Characterization of the German idealism; Triad of notions involved in the philosophy of Hegel; Definition of logic.

Discusses the memory on the Jewish holocaust in relation to the idealism of German philosopher Georg W.F. Hegel. His influence on the emergence of modern totalitarianism; Feature of consciousness of selfhood; Implications of the abstraction of the German philosophic tradition; Characteristics of Jews in history.