Results for 'nature of information, Hegel's dialectical logic'

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  1. What is information after all? How the founder of modern dialectical logic could help the founder of cybernetics answer this question.Eugene Perevalov - manuscript
    N. Wiener's negative definition of information is well known: it states what information is not. According to this definition, it is neither matter nor energy. But what is it? It is shown how one can follow the lead of dialectical logic as expounded by G.W.F. Hegel in his main work -- "The Science of Logic" -- to answer this and some related questions.
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  2. Logic, mathematics, physics: from a loose thread to the close link: Or what gravity is for both logic and mathematics rather than only for physics.Vasil Penchev - 2023 - Astrophysics, Cosmology and Gravitation Ejournal 2 (52):1-82.
    Gravitation is interpreted to be an “ontomathematical” force or interaction rather than an only physical one. That approach restores Newton’s original design of universal gravitation in the framework of “The Mathematical Principles of Natural Philosophy”, which allows for Einstein’s special and general relativity to be also reinterpreted ontomathematically. The entanglement theory of quantum gravitation is inherently involved also ontomathematically by virtue of the consideration of the qubit Hilbert space after entanglement as the Fourier counterpart of pseudo-Riemannian space. Gravitation can be (...)
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  3. Hegel’s Idealistic Approach to Philosophy of History.Mudasir A. Tantray - 2018 - International Journal of Creative Research Thoughts 6 (1):103-106.
    Philosophy of history is the conceptual and technical study of the relation which exists between philosophy and history. This paper tries to analyze and examine the nature of philosophy of history, its methodology and ideal development. In this I have tried to set the limits of knowledge to know the special account of Hegel’s idealistic view about philosophy of history. In this paper I have also used the philosophical methodology and philosophy inquiry, quest and hypothesis to discuss the Hegel’s (...)
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  4. The logic of design as a conceptual logic of information.Luciano Floridi - 2017 - Minds and Machines 27 (3):495-519.
    In this article, I outline a logic of design of a system as a specific kind of conceptual logic of the design of the model of a system, that is, the blueprint that provides information about the system to be created. In section two, I introduce the method of levels of abstraction as a modelling tool borrowed from computer science. In section three, I use this method to clarify two main conceptual logics of information inherited from modernity: Kant’s (...)
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  5. Quietism, Dialetheism, and the Three Moments of Hegel's Logic.G. Anthony Bruno - 2023 - In Robb Dunphy & Toby Lovat (eds.), Metaphysics as a Science in Classical German Philosophy. New York, NY: Routledge/Taylor & Francis Group.
    The history of philosophy risks a self-opacity whereby we overestimate or underestimate our proximity to prior modes of thinking. This risk is relevant to assessing Hegel’s appropriation by McDowell and Priest. McDowell enlists Hegel for a quietist answer to the problem with assuming that concepts and reality belong to different orders, viz., how concepts are answerable to the world. If we accept Hegel’s absolute idealist view that the conceptual is boundless, this problem allegedly dissolves. Priest enlists Hegel for a dialetheist (...)
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  6. Natural Cybernetics and Mathematical History: The Principle of Least Choice in History.Vasil Penchev - 2020 - Cultural Anthropology (Elsevier: SSRN) 5 (23):1-44.
    The paper follows the track of a previous paper “Natural cybernetics of time” in relation to history in a research of the ways to be mathematized regardless of being a descriptive humanitarian science withal investigating unique events and thus rejecting any repeatability. The pathway of classical experimental science to be mathematized gradually and smoothly by more and more relevant mathematical models seems to be inapplicable. Anyway quantum mechanics suggests another pathway for mathematization; considering the historical reality as dual or “complimentary” (...)
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  7. Adorno, Hegel, and Dialectic.Alison Stone - 2014 - British Journal for the History of Philosophy 22 (6):1118-1141.
    This article explores critical theory's relations to German idealism by clarifying how Adorno's thought relates to Hegel's. Adorno's apparently mixed responses to Hegel centre on the dialectic and actually form a coherent whole. In his Logic, Hegel outlines the dialectical process by which categories – fundamental forms of thought and reality – necessarily follow one another in three stages: abstraction, dialectic proper, and the speculative . Adorno's allegiance to Hegel's dialectic emerges when he traces the (...) process whereby enlightenment reverts to myth and human domination over nature reverts into our domination by nature. However, Adorno criticizes Hegel's dialectic as the ultimate form of ‘identity thinking’, subsuming unique, material objects under universal concepts by using dialectical reason to expand those concepts to cover objects utterly. These two responses cohere because Adorno shares Hegel's view that dialectical contradict.. (shrink)
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  8. Hegel's Dialectics of Digestion, Excretion, and Animal Subjectivity.Jeffrey Reid - 2022 - The Owl of Minerva 53 (1):71-97.
    In the Philosophy of Nature, Hegel describes at length and in detail the particular workings of animal digestion and excretion, referring to the empirical research of his day (Berzelius, Spallanzani, Traviranus). By becoming engaged in the scientific disputes and insights of the time—regarding, for example, the mechanical versus chemical nature of digestion, immediate digestive assimilation and the chemical composition of feces—Hegel arrives at the novel idea that what the animal excretes as superfluous is its own particular entanglement with (...)
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  9. Skepticism and Negativity in Hegel’s Philosophy.Miles Hentrup - 2023 - Southwest Philosophy Review 39 (2):113-133.
    In this paper, I argue that the topic of skepticism is central to Hegel’s philosophical work. However, I contend that in returning to the subject of skepticism throughout his career, Hegel does not treat skepticism simply as an epistemological challenge to be overcome on the way to truth, as some commentators suggest, but as part of the very truth which it is philosophy’s task to explain. I make this case by considering three texts through which Hegel develops the connection between (...)
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  10. On the Distinction between Friedrich Hegel’s Dialectics and the Logic of Conversational Thinking.Emmanuel Ofuasia - 2021 - Arụmarụka 1 (1):46-62.
    Following the publication of Jonathan O. Chimakonam’s astounding book, Ezumezu: A System of Logic for African Philosophy and Studies, a monumental piece in the history of African philosophy and logic, which also undergirds the backbone of conversational thinking, various uncharitable misconceptions and misrepresentations have greeted the work. Of the several misrepresentations and misconceptions, the tendency to treat the logic as an African variant of Friedrich Hegel’s dialectics is common. Being a three-valued logic, the tendency to perceive (...)
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  11. Establishment of a Dialectical Logic Symbol System: Inspired by Hegel’s Logic and Buddhist Philosophy.Chia Jen Lin - manuscript
    This paper presents an original dialectical logic symbol system designed to transcend the limitations of traditional logical symbols in capturing subjectivity, qualitative aspects, and contradictions inherent in the human mind. By introducing new symbols, such as “ὄ” (being) and “⌀” (nothing), and arranging them based on principles of symmetry, the system’s operations capture complex dialectical relationships essential to both Hegelian philosophy and Buddhist thought. The operations of this system are primarily structured around the categories found in Hegel’s (...)
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  12. Liar paradox mirroring our reasoning as Hegel's quasi-speculative sentence.Jae Jeong Lee - manuscript
    This paper explores the liar paradox and its implications for logic and philosophical reasoning. It analyzes the paradox using classical logic principles and paraphrases it as "affirmation of the falsity of the very affirmation." The study draws connections between the liar paradox and Hegel's speculative sentence and suggests it functions as a "quasi-speculative sentence." Additionally, it examines parallels with the logocentric predicament and the determinist's assertion, highlighting their paradoxical nature. Through these analyses, the paper aims to (...)
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  13. Engels’ Intentions in Dialectics of Nature.Kaan Kangal - 2019 - Science and Society 83 (2):215-243.
    Reading different or controversial intentions into Marx and Engels’ works has been somewhat a common but rather unquestioned practice in the history of Marxist scholarship. Engels’ Dialectics of Nature, a torso for some and a great book for others, is a case in point. A bold line seems to shape the entire Engels debate and separate two opposite views in this regard: Engels the contaminator of Marx’s materialism vs. Engels the self-started genius of dialectical materialism. What Engels, unlike (...)
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  14. A Purely Technical Explanation Version of the Establishment of a Dialectical Logic Symbol System: Inspired by Hegel’s Logic and Buddhist Philosophy.Chia-Jen Lin - manuscript
    This is a condensed and supplementary explanation of my previously submitted preprint, “Establishment of a Dialectical Logic Symbol System: Inspired by Hegel’s Logic and Buddhist Philosophy.” The focus here is solely on demonstrating the technical correctness and operational mechanics of the dialectical logic symbol system. It provides a detailed account of how the system functions through geometric symmetry, logical transformations, and symbolic operations. This explanation is designed to clarify the technical foundation of the system, while (...)
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  15. Hegel's science of logic in an analytic mode.Clark Butler - 2005 - In David Gray Carlson (ed.), Hegel's theory of the subject. New York: Palgrave-Macmillan.
    The concept of the subject, of what Hegel calls absolute negativity, already appears early in the logic of being.1 Absolute negativity, negation of the negation, occurs throughout the logic as identity in difference understood as self-identification under different descriptions. First, the subject refers to itself merely under an incomplete description. Secondly, it refers to something other than itself under a second description which is logically required by the first. (For example, the description of being in general requires some (...)
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  16. Hegel's account of contradiction in the science of logic reconsidered.Karin de Boer - 2010 - Journal of the History of Philosophy 48 (3):345-373.
    This article challenges the prevailing interpretations of Hegel's account of the concept "contradiction" in the Science of Logic by arguing that it is concerned with the principle of Hegel's method rather than with the classical law of non-contradiction. I first consider Hegel's Doctrine of Essence in view of Kant's discussion of the concepts of reflection in the first Critique. On this basis, I examine Hegel's account of the logical principles based on the concepts "identity," "opposition," (...)
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  17. Hegel's Eurocentric Triads of Dialectics and its Transformation to Kelly's Planetary Paradigm.Z. G. ma - 2018 - Asian Research Journal of Arts and Social Sciences 5 (1):01-12.
    This article introduces Hegel's Eurocentric philosophy of dialectics in the 19th century and its transformation to Kelly’s planetary paradigm at the turn of the 20th-21st century. The new theory develops Hegel’s thesis—antitheses—synthesis to identity—difference—new-identity which is applicable for the entire human history, including the planetary era. The new triad generalizes Hegel’s mechanic view of nature by suggesting a dominant worldview which is featured by a series of tightening and converging dynamic fractal cycles.
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  18. Hegel’s Critique of Parmenides in the Science of Logic.Arif Yildiz - 2020 - Arkhe-Logos 10 (10):19-44.
    Parmenides plays an important role in the first section of Hegel’s Science of Logic due to his definition of being as a pure thought-determination. This article investigates, first, how Hegel conceives the Parmenidean being. Secondly, by discussing Hegel's logical analysis of pure being and pure nothing, it aims to show why and how such conception of being, according to Hegel, provides a crucial insight into the function of the understanding.
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  19. Readings of “Consciousness”: Hegel’s Phenomenology of Spirit.Agemir Bavaresco, Andrew Cooper, Andrew J. Latham & Thomas Raysmith - 2014 - Journal of General Philosophy 1 (1):15-26.
    This paper walks through four different approaches to Hegel's notion of Consciousness in the Phenomenology of Spirit. Through taking four different approaches our aim is to explore the multifaceted nature of the phenomenological movement of consciousness. The first part provides an overview of the three chapters of the section on Consciousness, namely Sense-Certainty, Perception and Force and the Understanding, attempting to unearth the implicit logic that undergirds Consciousness’ experience. The second part focuses specifically on the shape of (...)
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  20. The necessities of Hegel's logics.David Kolb - 2009 - In Angelica Nuzzo (ed.), Hegel and the Analytic Tradition. Continuum.
    want to question this idea of a pure presuppositionless self-developing sequence of logical categories. This is part of a larger investigation of the inherence of Hegel's thought in historical language. Concerning the necessary self-development of thought, I have three objections to propose. The first concerns the difficulty of recognizing a uniquely correct sequence of categories, when the various versions all express positive insights. The second concerns the very idea of a unified sequence. The third concerns the goal of pure (...)
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  21. The Concept of Mediation in Hegel and Adorno.Brian O’Connor - 1999 - Hegel Bulletin 20 (1-2):84-96.
    Given its centrality to the intellectual thought processes through which the great structures of logic, nature, and spirit are unfolded it is clear that mediation is vital to the very possibility of Hegel’s encyclopaedic philosophy. Yet Hegel gives little specific explanation of the concept of mediation. Surprisingly, it has been the subject of even less attention by scholars of Hegel. Nevertheless it is casually used in discussions of Hegel and post- Hegelian philosophy as though its meaning were simple (...)
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  22. 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 (...)
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  23. Hegel, modal logic, and the social nature of mind.Paul Redding - 2019 - Inquiry: An Interdisciplinary Journal of Philosophy 62 (5):586-606.
    ABSTRACTHegel's Phenomenology of Spirit provides a fascinating picture of individual minds caught up in “recognitive” relations so as to constitute a realm—“spirit”—which, while necessarily embedded in nature, is not reducible to it. In this essay I suggest a contemporary path for developing Hegel's suggestive ideas in a way that broadly conforms to the demands of his own system, such that one moves from logic to a philosophy of mind. Hence I draw on Hegel's “subjective logic”, (...)
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  24. Hegel's Logic in the Light of Graph Theory.Adam Synowiecki, Krzysztof Kiwiel & John Dickson - 1973 - Dialectics and Humanism 1 (1):87-96.
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  25.  58
    What Do We Talk About When We Talk About Good? On the Structural Function of the Practical Idea in Hegel’s Logic.Armando Manchisi - 2024 - In Goran Vranešević (ed.), The Idea of the Good in Kant and Hegel. Ljubljana: Ljubljana University Press. pp. 27-46.
    The subject of this paper is the meaning of the concept of “good” in Hegel’s philosophy. The main thesis that is argued is that the good in the Logic, unlike the good in the Philosophy of Right, fulfils a structural function, i.e., it is relevant to Hegel’s whole system, and not only to his practical philosophy, since it is the condition for ascribing to reality and knowledge a practical nature as well as a teleological-evaluative structure. Drawing on some (...)
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  26. The Problem of ‘Ultimate Grounding’ in the Perspective of Hegel’s Logic.Dieter Wandschneider - 2012 - In Thamar Rossi Leidi & Giacomo Rinaldi (eds.), Il pensiero di Hegel nell'Età della globalizzazione. Aracne Editrice S.r.l.. pp. 75–100.
    What corresponds to the present-day ‘transcendental-pragmatic’ concept of ultimate grounding in Hegel is his claim to absoluteness of the logic. Hegel’s fundamental intuition is that of a ‘backward going grounding’ obtaining the initially unproved presuppositions, thereby ‘wrapping itself into a circle’ – the project of the self-grounding of logic, understood as the self-explication of logic by logical means. Yet this is not about one of the multiple ‘logics’ which as formal constructs cannot claim absoluteness. It is rather (...)
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  27. Hegel and the Sciences. [REVIEW]Sergio Cremaschi - 1989 - The Owl of Minerva 20 (2):224-228.
    I discuss this collection of essays on Hegel and the sciences while stressing the interest of Hegel's philosophy of nature in the light of later non-mainstream developments in the life-sciences and medicine. I compare then the chapters dedicated to Hegel's logic with recent literature on para-consistent logic and re-interpretations of Hegel's own logic.
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  28. The informational nature of personal identity.Luciano Floridi - 2011 - Minds and Machines 21 (4):549-566.
    In this paper, I present an informational approach to the nature of personal identity. In “Plato and the problem of the chariot”, I use Plato’s famous metaphor of the chariot to introduce a specific problem regarding the nature of the self as an informational multiagent system: what keeps the self together as a whole and coherent unity? In “Egology and its two branches” and “Egology as synchronic individualisation”, I outline two branches of the theory of the self: one (...)
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  29. Hegel's End of Art Revisited: The Death of God and the Essential Finitude of Artistic Beauty.Jeffrey Reid - 2020 - Clio: A Journal of Literature, History, and the Philosophy of History 1 (48):77-101.
    The article re-visits the different scholarly approaches to Hegel's end-of-art scenario, and then proposes a new reading whereby ending and finitude are presented as essential features of beautiful art. The first and most determinant of art's endings is the death of the Christly art object, not representations of Christ, but the actual death of (the son of) God himself as the last classical artwork. The death of God represents the last word in Greco-Roman art, the accomplishment of the beautiful (...)
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  30. Metaphysics Supervenes on Logic: The Role of the Logical Forms in Hegel's "Replacement" of Metaphysics.W. Clark Wolf - 2021 - Journal of the History of Philosophy 59 (2):271-298.
    Hegel often says that his "logic" is meant to replace metaphysics. Since Hegel's Science of Logic is so different from a standard logic, most commentators have not treated the portion of that work devoted to logical forms as relevant to this claim. This paper argues that Hegel's discussion of logical forms of judgment and syllogism is meant to be the foundation of his reformation of metaphysics. Implicit in Hegel's discussion of the logical forms is (...)
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  31. HEGELIAN ANALYTIC PHILOSOPHY: PHENOMENOLOGY, LOGIC AND HOLISM.Agemir Bavaresco - manuscript
    The classic analytic tradition associated the philosophy of George Berkeley with idealism. Yet in terms of the German Idealismus, Berkeley was no idealist. Rather, he described himself as an “immaterialist”. In the classic analytic tradition we find a misunderstanding of the German Idealismus. This paper will suggest, through reference to the work of Paul Redding, that Hegel’s Phenomenology of Spirit presents Idealismus as that which reconciles objectivity and subjectivity in the experience of consciousness. Hegel’s Phenomenology develops this idea in the (...)
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  32. Reverberating the Glas: Towards a Deconstructive Account of Particularity in Hegel's Logic of the Concept.Jakub Mácha - 2022 - Hegel Bulletin 43 (1):93-120.
    Understanding Hegel's account of particularity has proven to be anything but straightforward. Two main accounts of particularity have been advanced: the particular as an example or instance and the particular as a subjective perspective on a universal concept. The problem with these accounts is that they reduce particularity either to singularity or to universality. As Derrida's analyses make apparent, the ‘structure of exemplarity’ in Hegel is quite intricate. Hegel uses ‘example’ in three senses: it means (1) ‘instance’, ‘illustration’, or (...)
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  33. Irrationality and egoism in Hegel’s account of right.Charlotte Baumann - 2018 - British Journal for the History of Philosophy 26 (6):1132-1152.
    Many interpreters argue that irrational acts of exchange can count as rational and civic-minded for Hegel—even though, admittedly, the persons who are exchanging their property are usually unaware of this fact. While I do not want to deny that property exchange can count as rational in terms of ‘mutual recognition’ as interpreters claim, this proposition raises an important question: What about the irrationality and arbitrariness that individuals as property owners and persons consciously enjoy? Are they mere vestiges of nature (...)
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  34. From the History of Physics to the Discovery of the Foundations of Physics,.Antonino Drago - manuscript
    FROM THE HISTORY OF PHYSICS TO THE DISCOVERY OF THE FOUNDATIONS OF PHYSICS By Antonino Drago, formerly at Naples University “Federico II”, Italy – drago@unina,.it (Size : 391.800 bytes 75,400 words) The book summarizes a half a century author’s work on the foundations of physics. For the forst time is established a level of discourse on theoretical physics which at the same time is philosophical in nature (kinds of infinity, kinds of organization) and formal (kinds of mathematics, kinds of (...)
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  35. Twice-Two: Hegel’s Comic Redoubling of Being and Nothing.Rachel Aumiller - 2018 - Problemi International 2:253-278.
    Following Freud’s analysis of the fragile line between the uncanny double and its comic redoubling, I identify the doubling of the double found in critical moments of Hegelian dialectic as producing a kind of comic effect. It almost goes without saying that two provides greater pleasure than one, the loneliest number. Many also find two to be preferable to three, the tired trope of dialectic as a teleological waltz. Two seems to offer lightness, relieving one from her loneliness and lacking (...)
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  36.  68
    What Do We Talk About When We Talk About Good? On the Structural Function of the Practical Idea in Hegel’s Logic.Goran Vranešević (ed.) - 2024 - Ljubljana: Ljubljana University Press.
    The subject of this paper is the meaning of the concept of “good” in Hegel’s philosophy. The main thesis that is argued is that the good in the Logic, unlike the good in the Philosophy of Right, fulfils a structural function, i.e., it is relevant to Hegel’s whole system, and not only to his practical philosophy, since it is the condition for ascribing to reality and knowledge a practical nature as well as a teleological-evaluative structure. Drawing on some (...)
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  37. Ful-filling the Copula, Determining Nature: The Grammatical Ontology of Hegel's Metaphysics.Jeffrey Reid - 2017 - Journal of Speculative Philosophy 31 (4):575-593.
    Both continental and analytic traditions have tended to associate Hegel’s idealism with metaphysics and therefore as divorced from and even pernicious to reality. Hence, contemporary Hegel studies have tended to concentrate on discrete elements of his philosophy while attempting to avoid its metaphysical dimensions and their systematic pretensions. I seek to show that rather than dwelling in abstraction, Hegel’s metaphysics, as presented in his Logics, recount the thought determinations through which being comes to be grounded and thus, scientifically knowable as (...)
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  38. Response to Critics of Hegel's Ontology of Power.Arash Abazari - 2022 - Hegel Bulletin 43 (2):320-343.
    I am much indebted to Jacob McNulty, Allegra de Laurentiis and Tony Smith for their generous attention to my book and their insightful remarks. Since I could not possibly do justice to all their concerns, I have unfortunately had to be selective. The issues discussed in this response are organized thematically. In the first section, I discuss why Hegel's logic of essence has to be understood historically; which is to say that the logic of essence provides an (...)
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  39. Hegel'in Mantık Bilimi'nde Varlık, Yokluk ve Oluş Üzerine Bir İnceleme / An Essay on Being, Nothing and Becoming in Hegel’s The Science of Logic.Bahadır Söylemez - 2019 - IX. Mantık Çalıştayı Kitabı.
    In this study, the aim is to view on the ‘Being, Nothing and Becoming’ that takes place at the beginning of ‘The Doctrine of Being’ which is the first book of Hegel’s Science of Logic. Even if the main issue is the ‘Being, Nothing and Becoming’, it is considered within a holistic view. İt is the important to carry out the aim of this study that some questions are need to be asked and answered in order to make real (...)
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  40. Reclaiming Rationality Experientially: The New Metaphysics of Human Spirit in Hegel’s Phenomenology.Carew Joseph - 2016 - Online Journal of Hegelian Studies (REH) 13 (21):55-93.
    Hegel’s Phenomenology of Spirit is typically read as a work that either rehabilitates the metaphysical tradition or argues for a new form of idealism centred on social normativity. In the following, I show that neither approach suffices. Not only does the metaphysical reading ignore how the Phenomenology demonstrates that human rationality can never adequately capture ultimate reality because ultimate reality itself has a moment of brute facticity that resists explanation, which prevents us from taking it as a logically self-contained, self-justifying (...)
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  41. Carchedi's Dialectics: A Critique.Kaan Kangal - 2017 - Science and Society 81 (3):427-436.
    Several years ago Guglielmo Carchedi (2008; 2012) published in S&S two interesting pieces on Marx’s dialectics and mathematics. His basic aim was to discover whether Marx’s Mathematical Manuscripts provide a new insight into Marx’s dialectics. The reading he suggested was addressed to Marx alone, i.e., without Hegel and Engels. This, he argued, is the only way to grasp Marx’s dialectics if one wants to understand Marx in his own terms. Since Marx never explicated his notion of dialectics, we ought to (...)
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  42. The inner experience of living matter: Bataille and dialectics.Asger Sørensen - 2007 - Philosophy and Social Criticism 33 (5):597-615.
    The dialectical aspect in the work of Georges Bataille is often neglected. At the suggestion of Foucault and Derrida, Bataille is most often even taken to be a non-dialectical thinker. But Bataille worked intensely with Hegel's ideas, his thought was expressed in Hegelian terms, and both his epistemology and his ontology can be considered a determinate negation of Hegel's position in the Phenomenology. This is shown, first, by analysing Bataille's notions of `inner experience', and, second, by (...)
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  43. Dialectic as the 'Self-Fulfillment' of Logic.Dieter Wandschneider - 2009 - In Markus Gabriel (ed.), The dialectic of the absolute-Hegel's critique of transcendent metaphysics. Continuum. pp. 31–54.
    The scope of my considerations here is defined along two lines, which seem to me of essential relevance for a theory of dialectic. On the one hand, the form of negation that – as self-referring antinomical negation – gains a quasi-semantic expulsory force [Sprengkraft] and therewith a forwarding [weiterverweisenden] character; on the other hand, the notion that every logical category is defective insofar as the explicit meaning of a category does not express everything that is already implicitly presupposed for its (...)
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  44. Exposition and Recognition: Preparing Subjective Logic in Hegel's Science of Logic.Thomas Schwarz Wentzer - 2009 - In Asger Sørensen, Morten Raffnsøe-Møller & Arne Grøn (eds.), Dialectics, Self-Consciousness, and Recognition: The Hegelian Legacy. Århus Universitetsforlag. pp. 44-65.
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  45. Hegel's Historical Denialism and Epistemic Eclipse in African Philosophy.Leye Komolafe - 2023 - Journal of Contemporary African Philosophy 4 (2):36-45.
    African philosophy remains bedeviled by relics of Hegel’s racist chants against the rationality of Africans, and this situation deserves revisitation and reevaluation for reconstructive purposes. In this paper, I implicate Hegel’s concatenations as necessitating the reactive fervour within which a significant portion of the themes, thesis, and content of African philosophy is locked. This influence, which partially eclipses African philosophy, I term historical denialism. In an attempt to repudiate Hegel’s constructs, some philosophers in Africa seem ideologically contrived into developing or (...)
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  46. To Suspend Finitude Itself: Hegel’s Reaction to Kant’s First Antinomy.Reed Winegar - 2016 - Hegel Bulletin 37 (1):81-103.
    Hegel famously criticizes Kant’s resolution of the antinomies. According to Sedgwick, Hegel primarily chastises Kant’s resolution for presupposing that concepts are ‘one-sided’, rather than identical to their opposites. If Kant had accepted the dialectical nature of concepts, then (according to Sedgwick) Kant would not have needed to resolve the antinomies. However, as Ameriks has noted, any such interpretation faces a serious challenge. Namely, Kant’s first antinomy concerns the universe’s physical dimensions. Even if we grant that the concept of (...)
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  47. (1 other version)Jacob’s Ladder: Logics of Magic, Metaphor and Metaphysics.Julio Michael Stern - 2020 - Sophia 59 (2):365-385.
    In this article, we discuss some issues concerning magical thinking—forms of thought and association mechanisms characteristic of early stages of mental development. We also examine good reasons for having an ambivalent attitude concerning the later permanence in life of these archaic forms of association, and the coexistence of such intuitive but informal thinking with logical and rigorous reasoning. At the one hand, magical thinking seems to serve the creative mind, working as a natural vehicle for new ideas and innovative insights, (...)
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  48. Contradictions are theoretical, neither material nor practical. On dialectics in Tong, Mao and Hegel.Asger Sørensen - 2011 - Danish Yearbook of Philosophy 46 (1):37-59.
    Tong Shijun holds a concept of dialectics which can also be found in Mao’s writings and in classical Chinese philosophy. Tong, however, is ambivalent in his attitude to dialectics in this sense, and for this reason he recommends Chinese philosophy to focus more on formal logic. My point will be that with another concept of dialectics Tong can have dialectics without giving up on logic and epistemology. This argument is given substance by an analysis of texts by Mao, (...)
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  49. The Empirical and the Holistic Turn: A Hegelian Dialectics of Technoscience Revisited.Hub Zwart - 2022 - Foundations of Science 27 (3):1041-1048.
    My effort to address the comments made by the two distinguished scholars, consists of three steps. I will start with a brief resume of Hegel’s dialectical logic, to provide a scaffold for the debate. Subsequently, I will address the comments made. In the case of Hans-Jörg Rheinberger, I will focus on his reference to Althusser. In the case of Bart Gremmen, I will focus on the dialectics of biology, notably on his reference to Mendel. Finally, I will address (...)
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  50. The Nature of Race: the Genealogy of the Concept and the Biological Construct’s Contemporaneous Utility.John Fuerst - 2015 - Open Behavioral Genetics.
    Racial constructionists, anti-naturalists, and anti-realists have challenged users of the biological race concept to provide and defend, from the perspective of biology, biological philosophy, and ethics, a biologically informed concept of race. In this paper, an ontoepistemology of biology is developed. What it is, by this, to be "biological real" and "biologically meaningful" and to represent a "biological natural division" is explained. Early 18th century race concepts are discussed in detail and are shown to be both sensible and not greatly (...)
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