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  1. El hilo de Ariadna del idealismo: La relación entre intuición y concepto en la filosofía de Hegel.Hector Ferreiro - 2018 - In Neumann Hardy, Óscar Cubo & Agemir Bavaresco (eds.), Hegel y El Proyecto de Una Enciclopedia Filosófica. Porto Alegre: Editora FI. pp. 299-313.
    Desde los propios tiempos de su constitución y en no poca medida todavía hasta el presente, el paradigma general del idealismo poskantiano ha sido objeto de numerosos malentendidos. La historia estándar de la Filosofía Moderna dominante sobre todo en los países de habla inglesa tiende a ver a la filosofía de Kant como el límite máximo de idealismo capaz de ser asimilado de forma consistente por la reflexión filosófica. A partir de Kant, la radicalización del motivo idealista en las filosofías (...)
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  2. La unidad definitiva de la filosofía: una lectura fenomenológica del espíritu absoluto.Pedro Sepúlveda Zambrano - 2017 - In Hardy Neumann, Óscar Cubo & Agemir Bavaresco (eds.), Hegel y El Proyecto de Una Enciclopedia Filosófica: Comunicaciones Del II Congreso Germano-Latinoamericano Sobre la Filosofía de Hegel. Editora Fi. pp. 683-715.
    El presente artículo busca responder las siguientes preguntas: ¿Cómo fue que la idea del pensamiento infinito llegó a constituirse en el motivo central de la filosofía de Hegel?, y ¿cuál fue el derrotero que recorrió su pensamiento hasta alcanzar aquella concepción lógico-silogística de la filosofía, según la cual la Idea de esta Ciencia llega a ser la última determinación del Espíritu absoluto, y a su vez, este Espíritu absoluto se convierte en la unidad definitiva de la Ciencia enciclopédica? Una vía (...)
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  3. Hegels Theorie der Intelligenz als Grundlegung der Unmöglichkeit des Unvernünftigen.Héctor Ferreiro - 2015 - In Christoph Asmuth & Simon Gabriel Neuffer (eds.), Irrationalität. Würzburg: Königshausen & Neumann. pp. 71-81.
    Hegel definiert „Vernunft” als die Einheit der Objektivität und der Subjektivität. Diese Definition bedeutet nicht, dass für Hegel nur das Subjekt existiert, welches sich das Objekt dementsprechend nur in seinem Inneren vorstellt; eine solche Definition bedeutet nämlich nicht, dass es für Hegel keine Außenwelt gibt, sondern eigentlich, dass es für ihn nichts gibt, was als solches unvernünftig ist. Als Einheit des Subjekts, das erkennt, und des Objekts, das erkannt wird, umfasst die Vernunft für Hegel alles, was es gibt und geben (...)
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  4. El inicio de la lógica. Hegel ante el tribunal de la razón postmetafísica.Pedro Sepúlveda Zambrano, Andrés Cabrera & Fernanda Medina - 2014 - In Hector Ferreiro, Thomas Sören Hoffmann & Agemir Bavaresco (eds.), Los aportes del itinerario intelectual de Kant a Hegel. Porto Alegre: Editora Fi. pp. 1414-1440.
    Este artículo busca responder a la siguiente pregunta: ¿Qué tipo de relación sostiene la Ciencia de la lógica con la tradición metafísica? Hay en ello un doble motivo de reflexión: por un lado, se trata de distinguir los sentidos de la crítica y los de la transformación científica de la metafísica tanto en Kant como en Hegel, y, por otro lado, de concebir el inicio [Anfang] y el principio [Prinzip] de la Lógica como dos modos de relación que permitirían hacer (...)
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  5. What Moments of Thought Constitute the Activity of Perception?Bhakti Madhava Puri - 2012 - The Harmonizer.
    There are two sides to perceptual consciousness: consciousness and the Thing. Thus far the various thought-components constituent of theThing (the various moments of the Concept of Thing) have been observed. Now it is necessary to consider what thoughts consciousness, itself, experiences in the act of perceiving.
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  6. Summary of the Development of Consciousness from Sense-certainty to Perception and then to Understanding.Bhakti Madhava Puri - 2012 - The Harmonizer.
    In Sense-certainty, the being of the particular object of sense was found to belong to the universality - of consciousness. This relationship between the universal truth of the object and its sensuous determinate particularity is called the Thing of Perception, basically a Thing and its perceived properties. However, in perception it was concluded that the particular Thing is ultimately resolved into the unconditioned universality of the Understanding. Thus in both Sense-certainty and Perception the particular object or Thing proves to be (...)
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  7. Summary of the First Two Chapters Of Hegel's Phenomenology of Spirit.Bhakti Madhava Puri - 2012 - The Harmonizer.
    Sense-certainty is the consciousness that Truth (what is/being) lies in particular external objects. For example, considering that the mountain is true, the tree is true, and so on. But truth is not immediate. Truth is necessarily mediated, i.e. a result, implying that it is arrived at. Thus, if a crime is claimed against someone before a judge, the judge does not accept it immediately as true. The truth of the claim has to be established, arrived at, through due process of (...)
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  8. A Detailed Summary of the First Two Chapters of Phenomenology.Bhakti Madhava Puri - 2012 - The Harmonizer.
    The nature of the philosophical description of consciousness requires a mode of reflection that is different from ordinary understanding, including most of what transpires in the name of philosophy. Therefore, it will be helpful to review once again the basic development that has been covered thus far in previous articles. The consciousness of Understanding deals with the aspects or the “in-so-far-as” perspective of things. It does not deal with things in their contradictory wholeness. Rational consciousness, however, deals with wholes that (...)
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  9. The Contradictions of Perceptual Consciousness that lead to Resolution in its Next Stage of Subjective Evolution to Understanding.Bhakti Madhava Puri - 2012 - The Harmonizer.
    Previously it was found that the Thing is both One Thing and another Thing at the same time. The Understanding rejects such a contradiction but Reason accepts what comes before it and allows the necessity in thought to proceed to its own conclusion. The attempt to maintain distinctions such as essential vs. unessential, singleness vs. universality, etc. may appeal to what is called ‘ordinary common sense,’ but it can now be seen that they are really only abstractions from the actual (...)
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  10. Perception: Or the Thing and Deception.Bhakti Madhava Puri - 2012 - The Harmonizer.
    Consciousness in the form of sense-certainty wants to apprehend its particular object as being-there (existing). But as demonstrated in previous articles in this series, the only truth of sense-certainty is merely that something is, and because everything is, being is universal. Here it will be shown that perception is the consciousness of the universal as the truth of a particular being. And because universality is the very principle of perception, both object and the I are also universal. Because this universality (...)
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  11. Self-Reference and Logical Memory in Hegel's Theory of the Concept.Elisa Magrì - 2011 - Revista Eletrônica Estudos Hegelianos 1 (15):129-143.
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  12. Unity of Knowing and Truth.Bhakti Madhava Puri - 2011 - The Harmonizer.
    To claim that there is a scientific Concept of knowledge may seem unfounded since it is only an assertion here at this point. We still have to demonstrate this claim. It will do no good to merely argue against the ideas of knowledge as instrument, etc. that may already be accepted since these are also unfounded assertions. What we will therefore actually do is to show that the Concept of knowledge is not a mere assertion like the others by turning (...)
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  13. Science of Religion - Hegel's Philosophy and God.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Religion is basically a consciousness or awareness of God. This means that Religion depends upon a difference between the finite subject or consciousness and the infinite object or God. This difference is maintained because of the way Man relates to God in religion, i.e. through feeling, love, etc. Philosophy is the scientific comprehension of Truth, in which an identity-in-difference is sought between the subject and object or concept and object. This is attained through thinking, and not through feeling. Religion and (...)
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  14. Consciousness is the Concept of Itself.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Ordinary consciousness absorbed in natural life is unable on its own to go beyond its immediate existence. Only if it is somehow forced out of its complacency by something other than itself can it be raised beyond itself, such that this being torn from itself is its death — its negation. However, because consciousness is for itself its own Concept, it is immediately both Concept and object for itself. Thus its original immediacy (taken as object) is overcome or negated by (...)
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  15. Difference between Argumentative and Conceptual Thinking.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Argumentative thinking has two aspects, viz. positive and negative. Such thinking effectively ignores the content since the actual object is considered “out there” beyond the subjective thinking that is going on “in here” or inside oneself or the finite mind. No explicit connection is established between the subjective and objective worlds or realms. This type of thinking is of necessity concerned only with its own knowing or with itself, thus Hegel calls this vanity. In this sense it is indifferent to (...)
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  16. Scientific Platform of Knowing or Absolute Knowing.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Progress in philosophy means to understand and accept one point and from there go on to develop the next. The whole is made up of many parts just as a building is composed of many floors – we cannot take out one or more of the beginning floors and expect that the building can thereby be erected. The overall system of Hegel’s philosophy requires an understanding of each of the parts within it, especially the beginning steps. In the earlier articles (...)
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  17. Personality is the Root of All Science and Philosophy.Bhakti Madhava Puri - 2011 - The Harmonizer.
    It is best to study Hegel as he presents himself in the context of his own writings. In this way we allow Hegel to teach us what the Science of Philosophy is, and how, through such Science, the Absolute Truth reveals or rationally unfolds itself, although this may challenge, in a radical and transformative way, the accepted ideas and methods we may currently have of philosophy and science. By taking the approach of simply following Hegel’s thought in its own development, (...)
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  18. Actualizing Movement of Thought.Bhakti Madhava Puri - 2011 - The Harmonizer.
    The consciousness of sense-certainty proves itself to be dialectical. It starts out with the certainty that its object is a singular immediate being. But it is just this ‘singular immediate being’ that turns around into its opposite to become a universal – i.e. it is true not only for a single but all individual objects since everything is a ‘singular immediate being’. ‘Every individual is different’ because each has free will and is independent of others. If this is universally true (...)
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  19. The Truthful Comprehension of Reality.Bhakti Madhava Puri - 2011 - The Harmonizer.
    The objective here will be to take the subject (ego) and object (thing) that are held fixed, separate and in opposition to each other by the understanding and explicitly show them to be dialectically related in the dynamical movement of thinking. The dialectical movement of thought was explained by example in the propositional statement, S is P. The movement of the unified Concept as a whole, in which the fixed subject and object are considered as mere moments, constitutes the basic (...)
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  20. A Unique Insight into the Nature of "Knowing" and of the Concept.Bhakti Madhava Puri - 2010 - The Harmonizer.
    The purpose of Hegel’s Phenomenology of Spirit is to demonstrate that the Concept is the underlying reality or Truth that lies hidden to ordinary knowing. Once the Concept is revealed it becomes the object of scientific development in his Encyclopedia of the Philosophical Sciences, but because of its absolute nature the Concept and its development are identical while different simultaneously. On the absolute platform opposites are identical in their differences, just as the absolute value |1| is the same as the (...)
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  21. Empirically Influenced Thinking, Pure Rational Thinking, and Absolute Knowing.Bhakti Madhava Puri - 2010 - The Harmonizer.
    If we start out with the assumption that the empirical world is real then we leave philosophy behind from the start. Descartes established the real Copernican revolution in philosophy when he began with “Doubt.” This doubt was directed toward everything familiar including even the world of experience. The only certainty he allowed was the being of himself as thinking. From this he wanted to deduce everything else. This is the spirit of philosophy. If we START with the world as given, (...)
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  22. Movement of Thinking.Bhakti Madhava Puri - 2010 - The Harmonizer.
    Conceptual thinking is form and content simultaneously. It is not that thinking is going on outside of or external to some fixed material substance. That idea would be formalistic thinking – abstract thinking or material thinking. Hegel calls thinking that goes on in its own realm, outside of that which it is thinking about, reflective thinking or reflection. When you look into a mirror you see your own reflection. A reflection is something that comes back to you – the active (...)
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