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  1. Von der Erkenntnistheorie der Natur Zur Idee der Praxis — Eine Marxsche Auseinandersetzung MIT der Naturphilosophie Demokrits Und Epikurs.Guli-Sanam Karimova - 2018 - In Dominik Novkovic & Alexander Akel (eds.), Karl Marx – Philosophie, Pädagogik, Gesellschaftstheorie und Politik. Kassel, Deutschland: pp. 141-157.
    Eine der frühesten Schriften des jungen Karl Marx — die Dissertationsschrift „Differenz der demokritischen und epikureischen Naturphilosophie“ — legt wichtige Fundamente für das gesamte Marx’sche Denken. In der Dissertationsschrift versucht Marx anhand des Vergleichs der antiken Naturphilosophien Demokrits und Epikurs grundlegende Erkenntnisse der theoretischen und praktischen Philosophie in einem komplexen, von Hegel inspirierten ontologischen System zu verbinden. Aus dieser kritischen Synthese antiker Naturphilosophien entsteht so eine auf Hegelschen Begriffen basierende, aber gleichzeitig reformierte Idee der Praxis. Auf diesen Grundlagen sowie mit (...)
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  2. Actions as Events and Vice Versa: Kant, Hegel and the Concept of History.Katerina Deligiorgi - 2014 - In Fred Rush & Jürgen Stolzenberg (eds.), Internationales Jahrbuch des Deutschen Idealismus. De Gruyter. pp. 175-197.
    The aim of this paper is to show how concern with agency, expressed in the idea that history is the doing of agents, shapes both Kant’s and Hegel’s conceptions of history and, by extension, the roles they accord philosophical historiography.
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  3. Love, Theory, and Politics: Critical Trinities in Simone de Beauvoir’s The Mandarins.Jen McWeeny - 2005 - In Sally J. Scholz Shannon Mussett (ed.), Contradictions of Freedom: Philosophical Essays on Simone de Beauvoir’s “The Mandarins. SUNY Press. pp. 157-176.
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Hegel: Historical Science
  1. Aproximación a la secularización y la experiencia como condiciones para la filosofía de la historia en el siglo XIX.Carlos Vanegas - 2014 - Revista de Filosofía Conceptos:78-93.
    In the following article we explore one of the central philosophical problems of the philosophy of history: re ections on the new consciousness of historical time in the light of two lead-concepts of Modernity: secularization and experience. Regularly we use the term "philosophy of history" without realizing that a fundamental ambiguity arises in the concept of history itself. On the one hand, it indicates the story as such, as the development of processes, developments and events throughout history; on the other (...)
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Hegel: Reason in History
  1. Why Did Kant Conclude the Critique of Pure Reason with "the History of Pure Reason"?Zeyad El Nabolsy - 2016 - Kant Studies Online 2016 (1):78-104.
    In this paper I examine Kant's conception of the history of pure reason and its relation to his metaphilosophy as it is presented in the Critique of Pure Reason [Kritik der reinen Vernunft] (KrV). In particular, I will attempt to answer the following question: why did Kant conclude the KrV with the history of pure reason and why did he insist that, without it, a gap would remain in his system? In the course of attempting to answer this question, I (...)
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  2. Aproximación a la secularización y la experiencia como condiciones para la filosofía de la historia en el siglo XIX.Carlos Vanegas - 2014 - Revista de Filosofía Conceptos:78-93.
    In the following article we explore one of the central philosophical problems of the philosophy of history: re ections on the new consciousness of historical time in the light of two lead-concepts of Modernity: secularization and experience. Regularly we use the term "philosophy of history" without realizing that a fundamental ambiguity arises in the concept of history itself. On the one hand, it indicates the story as such, as the development of processes, developments and events throughout history; on the other (...)
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  3. 3. O “progresso na consciência da liberdade”: Um aspecto ético da Filosofia da História de Hegel.Konrad Utz - 2015 - Ethic@ - An International Journal for Moral Philosophy 14 (2015):82-103.
    Some features of Hegel’s Philosophy of History make it hardly acceptable in the 21st century. It proposes a final destination (Endzweck) of history, together with a principle of rational, dialectic necessity to take it there. In fact, these conceptions are not as absurd as they may seem to contemporary eyes. Nevertheless, the article doesn’t pretend to defend them, but aims to show that there is, behind these two, a third principle which is well worth to be defended –and which, in (...)
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  4. Freedom, Dialectic and Philosophical Anthropology.Craig Reeves - 2013 - Journal of Critical Realism 12 (1):13-44.
    In this article I present an original interpretation of Roy Bhaskar’s project in Dialectic: The Pulse of Freedom. His major move is to separate an ontological dialectic from a critical dialectic, which in Hegel are laminated together. The ontological dialectic, which in Hegel is the self-unfolding of spirit, becomes a realist and relational philosophical anthropology. The critical dialectic, which in Hegel is confined to retracing the steps of spirit, now becomes an active force, dialectical critique, which interposes into the ontological (...)
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Hegel: The Modern World
  1. Aproximación a la secularización y la experiencia como condiciones para la filosofía de la historia en el siglo XIX.Carlos Vanegas - 2014 - Revista de Filosofía Conceptos:78-93.
    In the following article we explore one of the central philosophical problems of the philosophy of history: re ections on the new consciousness of historical time in the light of two lead-concepts of Modernity: secularization and experience. Regularly we use the term "philosophy of history" without realizing that a fundamental ambiguity arises in the concept of history itself. On the one hand, it indicates the story as such, as the development of processes, developments and events throughout history; on the other (...)
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Hegel: End of History Thesis
  1. Circulation and Constitution at the End of History.David Kolb - 1991 - Noûs 25 (2):204.
    What goes round at the end of history for the two Germans.
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Hegel: Philosophy of History, Misc
  1. Hegel in Intercultural and Critical Perspective: Introduction.Eric S. Nelson - 2018 - Frontiers of Philosophy in China 13 (4).
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  2. Aproximación a la secularización y la experiencia como condiciones para la filosofía de la historia en el siglo XIX.Carlos Vanegas - 2014 - Revista de Filosofía Conceptos:78-93.
    In the following article we explore one of the central philosophical problems of the philosophy of history: re ections on the new consciousness of historical time in the light of two lead-concepts of Modernity: secularization and experience. Regularly we use the term "philosophy of history" without realizing that a fundamental ambiguity arises in the concept of history itself. On the one hand, it indicates the story as such, as the development of processes, developments and events throughout history; on the other (...)
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