The problem of knowledge in German Idealism has drawn increasing attention. This is the first attempt at a systematic critique that covers all four major figures, Kant, Fichte, Schelling, and Hegel. The book offers a fresh and challenging analysis.

Für eine ethische Beurteilung des Einsatzes moderner Informations- und Kommunikationstechnologien sowie autonomer Assistenzsysteme im Berufsfeld Pflege empfiehlt es sich zunächst, empirische Informationen über Wirkungen und Folgen dieser Technologien aus unterschiedlichen Perspektiven einzuholen. Allerdings ist die Studienlage erweiterungsbedürftig. Auch wenn die Diskussion eher tentativ auf der Grundlage von vorsichtigen Annahmen geführt werden kann, so schälen sich dennoch in der internationalen pflegewissenschaftlichen Debatte sehr ambivalente Bewertungen heraus. Eine der Kontroversen betrifft die Frage, inwieweit und in welchem Maße Pflege als Beziehungsarbeit technisch substituiert (...) werden kann oder darf; inwieweit sich dadurch nicht nur Strukturen der Wahrnehmung und Aufmerksamkeit wandeln, sondern soziokulturelle Bedingungen von Hilfe, Unterstützung und Befähigung grundlegend verändern. Assistenztechnologien werden nicht nur das widersprüchliche Verhältnis von Sicherheit, Überwachung, Kontrolle und Entmündigung verschärfen. Unter dem Einfluss moderner Informationstechnologien wird sich auch der Status professionellen Wissens wandeln. Von erheblichem Gewicht ist schließlich, ob möglicherweise sozialanthropologische Grundannahmen wie beispielsweise die der leiblichen Responsivität und personalen Authentizität obsolet werden. Die ethische Beurteilung erfolgt aus verschiedenen Bewertungsperspektiven. Aus deontologischer Sicht hat sich die Akzeptanz neuer Technologien daran zu bemessen, inwieweit deren Wirkungen mit normativen Ansprüchen und Integritätsinteressen betroffener Personen vereinbar sind. Aus Sicht einer Ethics of Care wird es darum gehen, inwieweit durch den Einsatz von Assistenztechnologien nicht nur psychophysische Entlastungen, nicht nur bessere Informationsflüsse bewirkt werden können. Nicht weniger bedeutsam ist die Frage, ob soziale Netzwerke entwickelt, Möglichkeiten der Teilhabe verbessert und kreative Potenziale der Selbstorganisation und der Selbstwirksamkeit gefördert werden können. (shrink)

ZUSAMMENFASSUNG In der bisherigen Hegel-Literatur wird Schlegel zumeist als Hegels Antipode behandelt. Im Gegensatz dazu richtet sich mein Interesse in der vorliegenden Arbeit darauf, zu zeigen, dass Hegels Darstellung der Komödie In der „Phänomenologie des Geistes“ unter dem Einfluss von Schlegels Texten über die Komödie entstanden sein könnte. Um dies belegen zu können, werden zunächst die literaturgeschichtliche Bedeutung von Schlegels Aufsatz über Aristophanes aus dem Jahr 1974 und der Ruf gezeigt, den er in der damaligen intellektuellen Öffentlichkeit erlangte. Daraufhin soll (...) dargelegt werden, inwieweit es strukturelle Überschneidungen zwischen Hegels und Schlegels Darstellungen der Komödie gibt. Im Zentrum der Argumentation steht aber, dass beide Autoren die Parabase als das zentrale Element der Darstellung verwenden. Im letzten Teil der Arbeit wird aber versucht zu zeigen, dass Hegel über Schlegel hinausgeht, sofern die Komödie in Hegels System das Potenzial darstellt, über die Art und Weise der Vorstellung hinaus zum absoluten Wissen zu gelangen. ABSTRACT In the previous Hegel literature, Schlegel is mostly treated as Hegel’s antipode. In contrast to this, my interest in the present work is directed towards showing that Hegel’s presentation of comedy in the „Phenomenology of the Spirit“ may have developed under the influence of Schlegel’s texts on comedy. In order to be able to prove this, the significance of Schlegel’s essay on Aristophanes from 1974 and the reputation he gained in the intellectual public of the time are shown first. It will then be shown to what extent there are structural overlaps between Hegel’s and Schlegel’s presentations of comedy. At the center of the argument, however, is the fact that both authors use the parabasis as the central element of the presentation. In the last part of the work, the attempt is made to show that Hegel goes beyond Schlegel, insofar as the comedy in Hegel’s system displays the potential to reach absolute knowledge beyond the way of representation. (shrink)

La superación del extrinsecismo es una tarea urgente para defender la racionalidad de la teología. El pensamiento de M. Blondel tal como aparece en sus primeras obras ofrece elementos capaces de sustentar esa superación. En el artículo se examinan los diferentes niveles que sigue su filosofía: la dialéctica de la acción, la mediación de la acción, lo sobrenatural inmanente, el Mediador. A partir del Mediador, es posible una consideración del misterio cristiano ajena a toda separación que impida la consistencia racional (...) de la teología. (shrink)

This chapter explores Marcel’s relationship with German idealism, the impact idealism had on his existentialism, his philosophical evolution beyond idealist conceptions of objectivity and consciousness, and his own move towards the authentic “ethical self,” whose goal is a reciprocal, intersubjective relationship with others who are freely seeking the inner meaning of experience. It will argue that the authentic self is fundamentally personal because it is embodied, non-objective, and creates opportunities for others to existentially flourish. The continuing progress of the ethical, (...) authentic self in a world that threatens it establishes Marcel’s existentialism as way to flourish in the midst of absurdity, and so establishes it as more than a mere reaction to German idealism. (shrink)

A contradição é um conceito central para que se compreenda o desenvolvimento dialético da filosofia de Hegel. Desde a Antiguidade é debatido pelos filósofos se a contradição seria ou não uma anomalia a ser combatida quando se pensa na possibilidade da constituição de um discurso acerca das coisas e qual o seu alcance. No que se refere a Hegel, a contradição não está presente apenas no domínio dos conceitos, mas também na natureza. O que pretendemos aqui é apreender o significado (...) dessa contradição na natureza e do conceito de movimento que dela deriva. Para tanto, primeiro acompanharemos certos aspectos dessa temática no debate de Hegel com alguns autores da Antiguidade e a seguir trataremos da exposição hegeliana do mesmo tema na Filosofia da Natureza da Enciclopédia a partir da dedução do conceito de tempo. The contradiction is a central concept in order to understand the dialectical development of Hegel's philosophy. Since ancient times is debated by philosophers if the contradiction would or wouldn’t be an anomaly to be fought when considering the possibility of setting up a speech about things and what its scope is. With regard to Hegel, the contradiction is not only present in the field of concepts, but also in the nature. What we intend here is to grasp the significance of this contradiction in the nature and the concept of movement derived from it. For this, first we will follow certain aspects of this theme in Hegel’s discussion with some authors of antiquity and then dealing with the hegelian exposition of the same theme in the Philosophy of Nature of the Encyclopaedia from the deduction of the concept of time. (shrink)

The dissertation concerns on the notion of thought in Hegelian philosophy, with particular reference to the Encyclopaedia of Philosophical Sciences in Outline (1830). More specifically, I have focused on the matter of the "objective thought". The theory of ‘objective thought’ can be characterized as an essential core of the Hegelian philosophy and, at the same time, as one of its most indigestible kernels. This theory, at the intersection of ontological and epistemological problems, on the one hand, is outlined as the (...) particular way in which Hegel solves the problem of the relation between being and thought. On the other hand, it is the result of a powerful conceptual torsion carried out by Hegel on the notion of thought. This torsion consists, in a first approximation, in a strong enlargement of the extension of such a notion, articulated principally in two steps. In the first step, we have an enlargement within the finite subject, inside the mental, through which thought is declined in different ways. In the second step, we have the enlargement of thought to reality in all of its different spheres, natural and spiritual; here, thought, or its determinations, is conceived as its logic-rational structure. Following some recent readings of Hegelian philosophy, I have argued for a non-aprioristic interpretation of this structure, which intends it as essentially opened to transformation: as an immanent structure of the world opened to its transformations. In this perspective, I have underlined the importance of empiric sciences work for Hegelian philosophy. Philosophy would work on the material offered by the scientific disciplines a fit operation of change of categories to insert its results in a more comprehensive context, determined as an holistic system of conceptual determinations. I have held up that to admit a non-aprioristic rational structure of the world means to recognize that the transformation of the world can implicate the transformation of the determinations of its order, and therefore that it must implicate some transformations of the categories turned to its formulation. For this reason I have made reference to the importance of the auto-corrective element of sciences and of the reason in general. Beginning from this reading, I have argued that with the expression "objective thought", Hegel doesn't want to attribute the term “thought” to what is not spiritual, as, for instance, to point at a petrified intelligence in the nature, but to point at a rational form that constitutes the reality and which thought can reach. In other terms, the theory of the objective thought affirm the unity of thought and the objectivity through the form of the rational, form of the rational that the philosophical thought has the task to gather through its own justificatory process. (shrink)

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 (...) Hilfe des über die Kritik an Epikur und Hegel gewonnenen Begriffs der Entfremdung entwickelt Marx den dialektischen Materialismus der Naturphilosophie. Dem inhaltlichen Aufbau der Dissertationsschrift folgend wird in dem Aufsatz die Marx’sche Naturphilosophie diskutiert. Dabei werden die wichtigsten Begriffe des Marx‘schen Denkens, wie etwa Materialismus, Dialektik, Entfremdung oder Einheit von Theorie und Praxis in der Dissertationsschrift von Karl Marx ausgearbeitet. (shrink)

"Invisible Harmony": Identity and dissimulation in Schelling's philosophy Topic of the dissertation is the concept of Identity in the philosophy of Schelling. The aim is to show that such a concept - through its various modifications - is nonetheless a fundamental and a unifying feature of Schelling's entire philosophical production and it represents what could be called the "speculative structure" of Schelling's thought. In order to achieve such aim, I have taken into account all of the three fundamental stages of (...) Schelling's work - the "Philosophy of Identity" period (1801 - 1806), the "Philosophy of Freedom" period (after 1809) and in particular the so-called "Positive Philosophy" period (after 1827). In the central chapters of the dissertation (capp. I-IV), I have spelled out in detail the peculiarities that the concept of identity presents in each of such stages but, at the same time, I have identified some fundamental features that remain unchanged throughout Schelling's philosophical enterprise. One of these features is, for example, Schelling's conception of identity as the "point of indifference" between unity and distinctness. Particular attention is given to the relationships between this notion of Identity/Indifference (assimilated by Schelling to the Absolute) and the temporal dimension of Becoming. In particular I will show that the notion of Identity/Indifference can only be understood with respect to Eternity, that dimension where all possible and actual living systems co-exist. In the last chapter, particular attention is devoted to Schelling's doctrine of Gelassenheit where the notion of Identity/Indifference is related to the notions of Liberty and the purity (Lauterkeit) of the Spirit. Men will be really free, Schelling claims, just in case they will be able to receive opposite determinations without properly belonging to none. (shrink)

The object of the dissertation is absolute knowing, the concluding shape of the Phenomenology of Spirit. The study deals with the problems issues to its conceptual structure, constitutive elements and the relationship with the work as a whole. The aim is to clarify the nature of absolute knowing’s absoluteness through a path organized in four chapters. The first chapter examines the role played by moral consciousness, as the first reconciliation achieved by spirit, in the attainment of absolute knowing. Through the (...) analysis of Hegel’s discussion of moral consciousness the chapter shows that the contribution of this section is the form of the concept, which however still lacks the side of its concrete realization. The second chapter discusses the second form of reconciliation achieved by spirit, namely revealed religion, and shows how it provides precisely the side of the content that moral consciousness lacked. The object of the third hapter is the nature of absolute knowing as the unification of the two previously attained reconciliations. The relationship between Form and Gestalt (shape), the concepts that structure the concluding chapter of the Phenomenology, allows to account for some essential questions relating to the status of absolute knowing, its subject and its unfolding. The fourth chapter deals with the relationship of such knowing with temporality and history, and shows how different and apparently conflicting determination of that relationship actually constitute a rich and consistent conception of temporality. History is thereby understood as constituting both the dimension of spirit’s experience, and therefore the object of absolute knowing, and the dimension in which such knowing must necessarily unfold. (shrink)

Se plantea el problema de la existencia de una campo científico -el geográfico - para el cual existen candidaturas e disciplinas determinadas como la Geografía Física, La Humana, la R egional y la Universal, etc. Se plantea la diferencia entre ciencias naturales y humanas, así como entre ciencias texonómicas y ciencias mereológicas, como marcos de análisis para las ciencias geográficas.