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Hegel’s The Phenomenology of Spirit has been one of the most important works of philosophy since the nineteenth century, while the question of energy has been crucial to life in the twenty-first century. In this book, Michael Marder integrates the two, narrating a story about the trials and tribulations of energy embedded in Hegel’s dialectics. Through an original interpretation of actuality (Wirklichkeit) as energy in the Hegelian corpus, the book provides an exciting lens for understanding the dialectical project and the energy‐starved condition of our contemporaneity. To elaborate this theory, Marder undertakes a meticulous rereading of major parts of the Phenomenology, where the energy deficit of mere consciousness gives way to the energy surplus of self‐consciousness and its self‐delimitation in the domain of reason. In so doing, he denounces the current understanding of energy as pure potentiality, linking this mindset to pollution, profit-driven economies, and environmental crises. Surprising and deeply engaged with its contemporary implications, this book doesn’t simply illuminate aspects of The Phenomenology of Spirit—it provides an entirely new understanding of Hegel’s ideas.
In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric "the determinate religion." This is a part of his corpus that has traditionally been neglected since scholars have struggled to understand what philosophical work it is supposed to do. In Hegel's Interpretation of the Religions of the World, Jon Stewart argues that Hegel's rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical material, as is often thought. Instead, they play a central role in Hegel's argument for what he regards as the truth of Christianity. Hegel believes that the different conceptions of the gods in the world religions are reflections of individual peoples at specific periods in history. These conceptions might at first glance appear random and chaotic, but there is, Hegel claims, a discernible logic in them. Simultaneously, a theory of mythology, history, and philosophical anthropology, Hegel's account of the world religions goes far beyond the field of philosophy of religion. The controversial issues surrounding his treatment of the non-European religions are still very much with us today and make his account of religion an issue of continued topicality in the academic landscape of the twenty-first century.
Hegel’s Elements of the Philosophy of Right offers an innovative and important account of normativity, yet the theory set forth there rests on philosophical foundations that have remained largely obscure. In Hegel’s Theory of Normativity, Kevin Thompson proposes an interpretation of the foundations that underlie Hegel’s theory: its method of justification, its concept of freedom, and its account of right. Thompson shows how the systematic character of Hegel’s project together with the metaphysical commitments that follow from its method are essential to secure this theory against the challenges of skepticism and to understand its distinctive contribution to questions regarding normative justification, practical agency, social ontology, and the nature of critique.
This book develops a genuinely critical theory of capitalism based on Hegel's Science of Logic.
How Hegel proves the truth of logic by examining the dynamics of lived experience.
The preface to the Phenomenology of Spirit (1807) is one of the most widely-read texts in Hegel's corpus, and yet we still lack a clear understanding of its aims. Providing a fresh perspective on Hegel's preface, Andrew Davis contends that it should be read as an overview of what philosophy is not. Contesting previous investigations that have assumed Hegel's purpose in the preface is to introduce the reader to his own philosophical method, Davis moves Hegel's positive comments about the nature of philosophy to the background. This is, after all, where they belong in a preface, according to Hegelian philosophy, as Hegel contends that the actual nature of philosophy cannot be presented in advance of specific inquiries. Examining the nature of philosophy through negation, each chapter in the book explores a different form of pseudo-philosophy that Hegel addresses in his preface. Together, they allow Hegelian philosophy to appear in relief as precisely what cannot be achieved through explanation, edification, formalism, phenomenology, mathematical proof, propositional truth, or personal revelation. With an appendix featuring synopses of every paragraph of the preface, Hegel on Pseudo-Philosophy not only offers a jargon-free introduction to Hegel's thought, but it also yields crucial insights into the organisation of a preface that has long been decried as haphazard or incomprehensible.
At opposite ends of over two millenia Hegel and Aristotle, virtually alone of the great European thinkers, consciously attempted to criticize and develop the thought of their predecessors into systems of their own. Both were thus committed in principle to the view that philosophy in each age of civilization is at once a product, a criticism, and a recon struction of the values and insights of its own past; that the fertile mind can only beget anew when it has acknowledged and understood a line of ancestors which has led to its begetting; that the thinker as little as the artist can start with a clean slate and a blankly open-minded atti tude to the world which he finds within him and before him. Man is by definition rational; philosophy is his continuous impulse to grasp and appraise a single universe of which he finds himself a part; philosophy therefore contains its history as a constituent element of its own nature, and the developmental character of philosophy must - unless human reason is, unthinkably and unarguably, a mere delusion - in some sense reflect, or even be in some sense identical with, an essentially develop mental universe - that is roughly the common creed of Aristotle and Hegel. Both of them further believed, as Plato had believed, that what is most real and intelligible in that universe is eo ipso most good.
This book offers the first genuinely systematic treatment of Hegel's eschatology in the literature. It is an investigation into Hegel's project to demonstrate the ultimate unity of thought and being (consciousness and reality, self and world). The author traces the project through Hegel's epistemology, metaphysics, and philosophy of history. The grand synthesis creates a basic tension, an ambivalence, that reaches its most acute formulation in Hegel's eschatological language of a final completion or fulfillment of history. This conflicts with his dialectic and Heracletian metaphysics of becoming. Berthold-Bond concludes that a substantially new approach to Hegel's eschatology is needed.