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In the context of increasingly numerous cultural and political contradictory debates, humanities are facing the difficult responsibility of removing the veil of ambiguity and doubt. However, they cannot fulfil this task without first undertaking a rigorous return upon themselves, their own fundaments, methods and targeted objects. This book investigates the influence of G.W.F. Hegel on these sciences during their long and controversial process of transformation and consolidation. For this purpose, the author developed, on Gadamer’s suggestions, a dialectical-hermeneutical method able to overcome the insufficiencies of both historical and systematic approaches and to properly take into account the significant references to authors of the Modern Age and the Contemporary Era. In his attempt to advance a speculative model for the present-day social and political sciences, the author brings a new light on some renowned topics including agency in history (Napoleon – Weltgeist or Weltseele on horseback?), the inner structure of the interpreter (Gadamer between Hegel and Heidegger) and the critical concept of alienation (an overthrow or continuity of absolute idealism?), among others.
"The Philosophy of Symbolic Forms is a milestone in twentieth century philosophy. Promoting a philosophical vision informed by Kant, it incorporates the philosophical advances achieved in the nineteenth century by German Idealism and Neo-Kantianism, whilst acknowledging the contributions made by his contemporary phenomenologists. It also encompasses empirical and historical research on culture and the most contemporary work on myth, linguistics and psychopathology. As such, it ranks in philosophical importance along with other major works of the twentieth century, such as Edmund Husserl’s Logical Investigations, Martin Heidegger’s Being and Time, and Ludwig Wittgenstein’s Tractatus Logico-Philosophicus. In the first volume, Cassirer explores the symbolic form of language. Already recognized by thinkers in the tradition of German Idealism, such as Wilhelm von Humboldt, language is the primary medium by which we interact with others and form a common world. As Cassirer emphasizes in the famous Davos Debate with Heidegger, 'there is one objective human world, in which a bridge is built from individual to individual. That I find in the primal phenomenon of language.' The famous trias Cassirer discerns in the functioning of language – the functions of expression (Ausdruck), presentation (Darstellung), and signification (Bedeutung) – has become paradigmatic for accounts of language, philosophical, linguistic, and anthropological alike." Sebastian Luft, Professor of Philosophy, Marquette University, USA. This new translation makes Cassirer’s seminal work available to a new generation of scholars. Each volume includes a translator’s introduction by Steve G. Lofts, a foreword by Peter E. Gordon, a glossary of key terms, and an index.
Histories of German philosophy in the nineteenth century typically focus on its first half—when Hegel, idealism, and Romanticism dominated. By contrast, the remainder of the century, after Hegel's death, has been relatively neglected because it has been seen as a period of stagnation and decline. But Frederick Beiser argues that the second half of the century was in fact one of the most revolutionary periods in modern philosophy because the nature of philosophy itself was up for grabs and the very absence of certainty led to creativity and the start of a new era. In this innovative concise history of German philosophy from 1840 to 1900, Beiser focuses not on themes or individual thinkers but rather on the period’s five great debates: the identity crisis of philosophy, the materialism controversy, the methods and limits of history, the pessimism controversy, and the Ignorabimusstreit. Schopenhauer and Wilhelm Dilthey play important roles in these controversies but so do many neglected figures, including Ludwig Büchner, Eugen Dühring, Eduard von Hartmann, Julius Fraunstaedt, Hermann Lotze, Adolf Trendelenburg, and two women, Agnes Taubert and Olga Pluemacher, who have been completely forgotten in histories of philosophy. The result is a wide-ranging, original, and surprising new account of German philosophy in the critical period between Hegel and the twentieth century.
This handbook presents the conceptions and principles central to every aspect of Hegel’s systematic philosophy. In twenty-eight thematically linked chapters by leading international experts, The Palgrave Hegel Handbook provides reliable, scholarly overviews of each subject, illuminates the main issues and debates, and details concisely the considered views of each contributor. Recent scholarship challenges traditional, largely anti-Kantian, readings of Hegel, focusing instead on Hegel’s appropriation of Kantian epistemology to reconcile idealism with the rejection of foundationalism, coherentism and skepticism. Focused like Kant on showing how fundamental unities underlie the profusion of apparently independent events, Hegel argued that reality is rationally structured, so that its systematic structure is manifest to our properly informed thought. Accordingly, this handbook re-assesses Hegel’s philosophical aims, methods and achievements, and re-evaluates many aspects of Hegel’s enduring philosophical contributions, ranging from metaphysics, epistemology, and dialectic, to moral and political philosophy and philosophy of history. Each chapter, and The Palgrave Hegel Handbook as a whole, provides an informed, authoritative understanding of each aspect of Hegel’s philosophy.
In The Radical Luhmann, Moeller focuses on Luhmann's paradigm shift from philosophy to theory, which introduced new perspectives on the contemporary world. Boldly breaking with the heritage of Western thought, Luhmann denied the central role of humans in social theory, particularly the possibility of autonomous agency. In this way, after Copernicus's cosmological, Darwin's biological, and Freud's psychological deconstructions of anthropocentrism, he added a sociological "fourth insult" to human vanity. A theoretical shift toward complex system-environment relations helped Luhmann "accidentally" solve one of Western philosophy's primary problems: mind-body dualism. By pulling communication into the mix, Luhmann finally rendered the Platonic dualist heritage obsolete. Moeller's clear presentation opens these formulations to a wide audience and directly relates Luhmannian theory to contemporary issues in democracy, art, education, justice, human rights, and mass media.
The Phenomenology of Spirit was Hegel's grandest experiment, changing our vision of the world and the very nature of philosophical enterprise. In this book, Solomon captures the bold and exhilarating spirit, presenting the Phenomenology as a thoroughly personal as well as philosophical work. He begins with a historical introduction, which lays the groundwork for a section-by-section analysis of the Phenomenology. Both the initiated and readers unacquainted with the intricacies of German idealism will find this to be an accessible and exciting introduction to this great philosopher's monumental work.
A penetrating critique of the dominant approach to the study of religion, The Politics of Spirit explores the historical and philosophical scaffolding of the phenomenology of religion. Although this approach purports to give a value-free, neutral description of religious data, it actually imposes a set of metaphysical and evaluative concepts on that data. A very harmful ethnocentrism has resulted, which plagues the academic study of religion to this day. Analysis of the history, core texts, and discursive structure of phenomenology of religion reveals how this ethnocentrism is embedded within its assumptions. Of particular interest is the revelation of the extent to which Hegel's ideas—over those of Husserl—contributed to the tenets that became standard in the study of religion. Tim Murphy argues that the poststructuralist concept of genealogy, as derived from Nietzsche, can both describe religion better than the phenomenological approach and avoid the political pitfalls of ethnocentrism by replacing its core categories with the categories of difference, contingency, and otherness. Ultimately, Murphy argues that postmodern genealogy should replace phenomenology as the paradigm for understanding both religion and the study of religion.
The first English-language collection devoted to Hegel’s Philosophy of Subjective Spirit.
Hegel's philosophy of society, politics and history is exposed to ethical debate on human rights, the justification of legal punishment, criteria of moral responsibility, and authority of individual conscience.
In this wide-ranging and thoughtful study, Michael Allen Gillespie explores the philosophical foundation, or ground, of the concept of history. Analyzing the historical conflict between human nature and freedom, he centers his discussion on Hegel and Heidegger but also draws on the pertinent thought of other philosophers whose contributions to the debate is crucial—particularly Rousseau, Kant, and Nietzsche.