Георг Вильгельм Фридрих Гегель — библиография

No philosopher has held a higher opinion of art than Hegel, yet nor was any so profoundly pessimistic about its prospects - despite living in the German golden age of Goethe, Mozart and Schiller. For if the artists of classical Greece could find the perfect fusion of content and form, modernity faced complicating - and ultimately disabling - questions. Christianity, with its code of unworldliness, had compromised the immediacy of man's relationship with reality, and ironic detachment had alienated him from his deepest feelings. Hegel's Introductory Lectures on Aesthetics were delivered in Berlin in the 1820s and stand today as a passionately argued work that challenged the ability of art to respond to the modern world.

Georg Wilhelm Friedrich Hegels Vorlesungen ?ber die Philosophie der Geschichte betrachten die ganze Menschheit von den alten Chinesen, ?ber die asiatischen Religionsformen des Buddhismus und die indische Religionspraxis, ?ber die griechische Antike, das r?mische Reich, die germanische V?lkerwanderung, die islamischen Sarazenen, Karl, den Gro?en, das Mittelalter, die Renaissance, die Reformation bis in die Neuzeit. Hegel meint, «dass die Philosophie der Geschichte nichts anderes als die denkende Betrachtung derselben bedeutet».
– Rezession: Ich bin immer wieder begeistert von der «Gelben Buchreihe». Die B?nde rei?en einen einfach mit. Inzwischen habe ich ca. 20 B?nde erworben und freue mich immer wieder, wenn ein neues Buch erscheint. oder: S?mtliche von J?rgen Ruszkowski aus Hamburg herausgegebene B?cher sind absolute Highlights. Dieser Band macht da keine Ausnahme. Sehr interessante und abwechslungsreiche Themen aus verschiedenen Zeit-Epochen, die mich von der ersten bis zur letzten Seite gefesselt haben! Man kann nur staunen, was der Mann in seinem Ruhestand schon ver?ffentlicht hat. Alle Achtung!

Hegel ha tenido una enorme influencia en el mundo moderno –de ?l bebieron Marx y todos los marxismos– y ha modelado la historiograf?a: cualquier relato que postule un sentido general en la historia es hegeliano. La obra de Hegel (Stuttgart, 1770 – Berl?n, 1831) constituye un hito singular en el pensamiento occidental, puesto que aporta un novedoso enfoque sobre el devenir de las civilizaciones, las sociedades y sus producciones culturales. Autor del ?ltimo gran sistema filos?fico omniabarcador, Hegel presenta su idealismo como un medio capaz no s?lo de dar cuenta racional de los acontecimientos pasados, sino de determinar qu? es relevante y sustancial y qu? no lo es en la infinita serie de los hechos. Porque concibe la realidad como un organismo de contrarios dial?cticos, y como manifestaci?n y desarrollo del «Esp?ritu absoluto», que alcanza su maduraci?n y autoconocimiento a trav?s de la historia y la cultura humanas. Este volumen contiene dos obras fundamentales en el sistema hegeliano: Diferencia entre los sistemas de Fichte y Schelling (an?lisis de las doctrinas de dos contempor?neos y pensadores afines en la l?nea del idealismo postkantiano) y Fenomenolog?a del esp?ritu, que expone los conceptos hegelianos esenciales acerca de la objetivaci?n del esp?ritu absoluto en la historia universal y, por tanto, la estructura l?gica y racional de ?sta. Estudio introductorio de Volker R?hle (1955), profesor extraordinario de la Universidad de Hildesheim (Alemania) y profesor honorario de la Universidad Aut?noma de Madrid. Ha trabajado adem?s como profesor invitado en la Universidad de los Andes (Bogot?), la UNED (Madrid) y en la Universidad Karlova de Praga. Sus libros y art?culos en alem?n y castellano versan sobre problemas de la filosof?a cl?sica alemana, su g?nesis y sus ramificaciones hasta el presente.

In dem auf der K?nigl. Bibliothek zu Berlin befindlichen Hegelschen Nachlass nehmen alle theologischen Fragmente aus Hegels Jugendzeit drei B?nde ein. (Bd. 7, Das Leben Jesu, Harmonie der Evangelien nach eigener ?bersetzung, 1794 – 95. Bd. 8, Verh?ltnis der Vernunftreligion zur positiven Religion, 1795 – 9, Bd. II, Theologica, 1793 – 96. ?ber den Begriff der Religion, 1800). Der vorliegende Band ist ein Abdruck des 7. Bandes des Nachlasses. Ferner sind aus Bd. 11 alle Bruchst?cke hinzugekommen, die unzweifelhaft zum Thema des Lebens Jesu geh?ren, womit alle auf die Person Jesu bez?glichen Fragmente, ausgenommen die in Bd. 8 enthaltenen, enthalten sein d?rften. Der vorliegende Band folgt der im Jahr 1906 erschienenen Ausgabe, wobei wichtige Begriffe und W?rter insofern ?berarbeitet wurden, dass sie der aktuellen Rechtschreibung entsprechen.

The Phenomenology of Mind is Hegel's most widely discussed philosophical work. Hegel described the work as an «exposition of the coming to be of knowledge». This is explicated through a necessary self-origination and dissolution of «the various shapes of spirit as stations on the way through which spirit becomes pure knowledge». Focusing on topics in metaphysics, epistemology, physics, ethics, history, religion, perception, consciousness, and political philosophy, it is where Hegel develops his concepts of dialectic (including the master–slave dialectic), absolute idealism, ethical life, and Aufhebung. It had a profound effect in Western philosophy.

Philosophy of Mind is a work that presents an abbreviated version of Hegel's systematic philosophy in its entirety. In Philosophy of Mind Hegel pays more attention to the concept of freedom. Much of the work deals with the psychology of freedom, if one can use the phrase without it being an anachronism. Also, he goes into more detail in the political ramifications of his system.

Science of Logic is the work in which Georg Wilhelm Friedrich Hegel outlined his vision of logic. For Hegel, the most important achievement of German idealism, starting with Immanuel Kant and culminating in his own philosophy, was the argument that reality is shaped through and through by thought and is, in a strong sense, identical to thought. Thus ultimately the structures of thought and being, subject and object, are identical. Since for Hegel the underlying structure of all of reality is ultimately rational, logic is not merely about reasoning or argument but rather is also the rational, structural core of all of reality and every dimension of it. Thus Hegel's Science of Logic includes among other things analyses of being, nothingness, becoming, existence, reality, essence, reflection, concept, and method. As developed, it included the fullest description of his dialectic.

Remarkable for its breadth and profundity, this work combines aspects of psychology, logic, moral philosophy, and history to form a comprehensive view that encompasses all forms of civilization. Its three divisions consist of the subjective mind, the objective mind, and the absolute mind. A wide-ranging survey of the evolution of consciousness.

Hegel wrote this classic as an introduction to a series of lectures on the «philosophy of history» — a novel concept in the early nineteenth century. With this work, he created the history of philosophy as a scientific study. He reveals philosophical theory as neither an accident nor an artificial construct, but as an exemplar of its age, fashioned by its antecedents and contemporary circumstances, and serving as a model for the future. The author himself appears to have regarded this book as a popular introduction to his philosophy as a whole, and it remains the most readable and accessible of all his philosophical writings.Eschewing the methods of original history (written during the period in question) and reflective history (written after the period has passed), Hegel embraces philosophic history, which employs a priori philosophical thought to interpret history as a rational process. Reason rules history, he asserts, through its infinite freedom (being self-sufficient, it depends on nothing beyond its own laws and conclusions) and power (through which it forms its own laws). Hegel argues that all of history is caused and guided by a rational process, and God's seemingly unknowable plan is rendered intelligible through philosophy. The notion that reason rules the world, he concludes, is both necessary to the practice of philosophic history and a conclusion drawn from that practice.

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.

"Hegel's Philosophy of Mind" by Georg Wilhelm Friedrich Hegel (translated by William Wallace). Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten−or yet undiscovered gems−of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.

"Rede zum Schuljahresabschlu? am 29. September 1809" von Georg Wilhelm Friedrich Hegel. Ver?ffentlicht von Good Press. Good Press ist Herausgeber einer breiten B?chervielfalt mit Titeln jeden Genres. Von bekannten Klassikern, Belletristik und Sachb?chern bis hin zu in Vergessenheit geratenen bzw. noch unentdeckten Werken der grenz?berschreitenden Literatur, bringen wir B?cher heraus, die man gelesen haben muss. Jede eBook-Ausgabe von Good Press wurde sorgf?ltig bearbeitet und formatiert, um das Leseerlebnis f?r alle eReader und Ger?te zu verbessern. Unser Ziel ist es, benutzerfreundliche eBooks auf den Markt zu bringen, die f?r jeden in hochwertigem digitalem Format zug?nglich sind.

Georg Wilhelm Friedrich Hegel, a late 18th and early 19th century German philosopher, was one of the foremost thinkers of German Idealism. His historicist and idealist account of reality revolutionized European philosophy and was an important precursor to Continental philosophy and Marxism. He created a framework known as Absolute Idealism that was able to account for the relation of the mind, nature, art, the state, and history. Ultimately, he believed that the mind was comprised of several contradictory but unified ideas that did not cancel each other out or reduce each other's importance. According to Hegel, art revealed the fundamental nature of existence, but he felt that art and its significance were in decline. He wrote that art gives a physical and sensory depiction of the Absolute; it offers an effortless combination of form and content while giving viewers the ability to see the world in a form that doesn't actually exist. Hegel's «Introductory Lectures on Aesthetics,» divides his most basic ideas on art into five chapters with multiple parts outlining his complex, but revolutionary, mindset and opinions. Like many philosophers, Hegel's words are written with other philosophers in mind; the arguments and counterarguments are in relation to the other philosophical theories of the time. Anyone interested in art history or philosophy will find this work highly informative.

First set forth in lectures given at the University of Berlin in the 1820s, Hegel's «Philosophy of History» fully explores his ideas on many of the major and minor philosophers who preceded him on the subject of world history. Essentially, Hegel wished to demonstrate that history follows reason, and hence the direction and meaning of history could possibly be discovered. Hegel traced a progression of understanding from Eastern pantheism to a more individualistic and freedom-producing understanding in his own time. Ultimately, Hegel attributes the natural progress of history to an absolute spirit, and that in acknowledging this spirit, as well as the evil in history, reason can clearly be seen also, reconciling the two. A dense but richly informative and thorough work, Hegel's remarkable mind clearly excels in this more major work in his writings.

Иммануил Кант (1724–1804) оказал огромное влияние на развитие классической философии. В своих трудах он затронул самые важные вопросы мироздания и человеческого общества, ввел многие основополагающие понятия, в том числе «категорический императив». По мнению Канта, категорический императив – это главные правила, которыми должны руководствоваться как отдельные личности, так и общество в целом, и никакие внешние воздействия, так называемые «объективные причины» не должны мешать выполнению этих правил.
Георг Гегель (1770–1831) один из создателей немецкой классической философии. Самое важное понятие в философской системе Гегеля – законы диалектики, согласно которым всё в мире и обществе постоянно переходит из одних форм в другие, и то что сегодня кажется вечным, завтра рассыпается в прах. В этом заключается «всеобщая мировая ирония», по определению Гегеля.
В книге собраны наиболее значительные произведения Канта и Гегеля, посвященные данной теме.