Under the background of binary opposition of modern philosophy and aesthetics, Hegel takes ＂spirit＂ as the startingpoint and aims to achieve the reconciliation between binaries through the dialectical development of...Under the background of binary opposition of modern philosophy and aesthetics, Hegel takes ＂spirit＂ as the startingpoint and aims to achieve the reconciliation between binaries through the dialectical development of spirit. At thesame time, this process also makes spirit reach its own self-consciousness and self-realization. Among manyoppositions and contradictions, one of the key issues that Hegel attempts to deal with is the relationship betweenindividuality and universality in spirit. In Hegel＇s view, spirit is universal self-consciousness, a unity ofindividuality and universality. Consistent with his philosophy, the task of his aesthetics is also to reconcileuniversality and individuality in spirit. In Aesthetics, this settlement is mainly reflected in three aspects, namely theunity of content and form, the unity of the general world situation, and the character and finally the unity ofsubjective artistic creation and objective performance. In this way, Hegel＇s Aesthetics bridges the distance betweenindividuality and universality, achieving the goal of self-consciousness and self-realization in spirit, thus giving hisresponse to the problem of binary opposition caused by modern philosophy and aesthetics.展开更多
Breaking with Aristotle's theory of tragedy in which the grand magnitude of the spirit of the tragic hero somehow trapped and misguided by a certain tragic flaw arouses the audiences'emotional intensity of pit...Breaking with Aristotle's theory of tragedy in which the grand magnitude of the spirit of the tragic hero somehow trapped and misguided by a certain tragic flaw arouses the audiences'emotional intensity of pity and fear for the functioning of catharsis,Hegel analyzes the structure of tragedy in terms of the social conflict,in the case of Sophocles'Antigone,between the ruler Creon and the rebel Antigone,the patriarchal state and the individual woman,the civil codes and the divine law.Rejecting Creon's dictatorship and performing civil disobedience,Antigone intentionally buries the dead body of her brother Polyneices at the cost of being sentenced to death.Through this sacrifice,Antigone exposes the structural fissure of the civil society embedded in decaying morality for realizing the higher ideal of divine law and ethics.Through Antigone's sacrifice,the paradox of self-denial and self-elevation manifests the inner principle of dialectic through which the very opposite forces of contradiction engender the dynamic facets of the formation of modern civil society.As Hegelian dialectic is driven by its inner principle of negativity or negation of negation,through self-denial,Antigone transcends the moral codes of the mundane world for reaching the higher divine will.Yet,this dialectical ascending does not indicate a transcendent hero beyond the human world;instead,through the means of self-denying sacrifice,Antigone accomplishes the purpose of the divine will and conveys the divine spirit incarnated in the human flesh.For Hegelian tragic hero,the external and internal conflicts lead to the realization of self-consciousness and the ultimate consummation of heroic identity.Instead of being conditioned by Aristotelian tragic flaw and unconquerable fate,for Hegel,Antigone explicates the modern rebellious spirit of free will,and this martyrdom,not in the sense of scapegoat as the passive substitute for the sin of collective human community,presents a modern sense of tragic hero,an incarnated flesh invested with politically radical spirit.The flesh figure of heroine Antigone exemplifies the immanent power of ethical substance and dialectically transforms the divine will into the earthly spirit.Thus,this paper aims to investigate into the shift from Aristotle's concept of tragic hero to Hegelian dialectic tragedy and further examines how Hegelian tragic hero engenders the historical move into Western modernity through negative dialectic and accomplishes the self-other positioning of ethical substance presented in Sophocles'Antigone.展开更多
Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy...Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.展开更多
In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism...In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism. Contrarily to European writers, who searched its philosophical origins in irrational philosophical traditions, in the US, they relied upon the perception that Hegel＇s Philosophy of State was the most relevant ideological basis of National Socialism. Hegel＇s idea for the need of a strong state, seemed to clearly support the hypothesis. Herbert Marcuse, exiled in the United States, bad to confront himself with this conviction that academic colleague shared. This theoretical hypothesis was in tune to the Zeitgeist and the political context, in which anticommunism was growing stronger by the day and where the cold war was developing. Associating Hegel and National Socialism implied, for most of the hypothesis defenders yet another vantage point： it could discredit also Marx, for the tights links between his philosophical thinking and Hegel＇s one. For Marcuse this hypothesis was even more problematic knowing that in Germany, national socialist philosophers had rejected Hegel from the very first day their party came to power. In this article we try to analyze Marcuse＇s respective philosophical argument. The point of departure of this reconstruction is the philosophical interpretation of Hegel＇s theory of the State. Further than the historical context, the debate on Hegel and his theory of the State, is very relevant for today＇s debates, dominated by neoliberal ideologies, which often are starting from similar theoretical errors than the mentioned. In both cases exists a lack of understanding of the classic bourgeois content within the concept of the State, based on the French Revolution.展开更多
Both Kant and Hegel showed their attention to landscape architecture art in their aesthetic works,their aesthetic ideas were different but also related.This paper sorted out and interpreted the landscape architecture ...Both Kant and Hegel showed their attention to landscape architecture art in their aesthetic works,their aesthetic ideas were different but also related.This paper sorted out and interpreted the landscape architecture aesthetics of Kant and Hegel based on relevant aesthetic literature,analyzed the differences between them according to the historical background of landscape architecture development and their philosophic concepts,then summarized the historical causes for the development of their landscape architecture aesthetics.展开更多
Hegel was highly influenced by Plato’s philosophy,as appears in his Lectures on the History of Philosophy.The German philosopher rightly attributed to Plato an“aesthetic”theory meant as a search for the meaning of ...Hegel was highly influenced by Plato’s philosophy,as appears in his Lectures on the History of Philosophy.The German philosopher rightly attributed to Plato an“aesthetic”theory meant as a search for the meaning of Beauty(the idea of the Beautiful).For Kant the Sublime played the same role that Beauty did for the Greek philosopher,leading the human soul to grasp the super-sensible,as we read in his Critique of the Judgment of Taste.Contrary to what happened in Plato,in Hegel’s own aesthetic theory,the investigation was not focused on Beauty in general,but on artistic Beauty,the characters of the beautiful work of art.If Plato and Hegel highlight the dialectical-metaphysical function of Beauty,the judgment that they express on art is very different.However,they share an important conception:Beauty is as an intermediate and connecting reality,that functions as a link between thought and sensitivity.展开更多
Philosophy of Right as the text of Hegel's thought of practical philosophy has been the most important academic dominance on Hegel.The differences of ethical spirit between Phenomenology of Spirit and Philosophy o...Philosophy of Right as the text of Hegel's thought of practical philosophy has been the most important academic dominance on Hegel.The differences of ethical spirit between Phenomenology of Spirit and Philosophy of Right were lack of attention.The former focuses on historical consciousness in formation of modern spirit.The latter which is construction practice is based on the former.This concern will enable us to maintain a clear understanding of the particularity behind universal ethical values in globalization era and multi-cultural dialogue.展开更多
Marx,as one of the founders of Marxism,experienced a significant transformation in his thought during the period of 1843-1844.The Introduction to Critique of Hegel’s Philosophy of Right(hereafter referred to as the I...Marx,as one of the founders of Marxism,experienced a significant transformation in his thought during the period of 1843-1844.The Introduction to Critique of Hegel’s Philosophy of Right(hereafter referred to as the Introduction)is one of Marx’s most representative works from this time.Lenin noted that this text,along with Marx’s On the Jewish Question,marks Marx’s transition from idealism and revolutionary democracy to materialism.In this renowned text,Marx offers a rational critique of the absolute authority of religion,articulates a vision for human emancipation,and envisages the possibility of free and comprehensive human development.During this intellectual shift,Marx absorbed the essence of German classical philosophy and,from a positivist perspective,began employing critical thinking and materialist expression.This enabled him to embark on a path of critique addressing both the religious and real social worlds.In the new era,systematically studying Marxist classic works allows for the exploration of their contemporary relevance.By aligning these classics with specific directions outlined in reports such as those from the 20th CPC Central Committee’s Third Plenary Session,the vitality of these works can be reinvigorated for the modern age.展开更多
According to relevant lectures in the Vorlesungenüber die Geschichte der Philosophie,this paper is trying to illustrate how Hegel understands and explains Plato’s dialectic.Hegel,to a large extent,views his dial...According to relevant lectures in the Vorlesungenüber die Geschichte der Philosophie,this paper is trying to illustrate how Hegel understands and explains Plato’s dialectic.Hegel,to a large extent,views his dialectic as a continuation of the starting point of Plato’s dialectic,but Hegel develops Plato’s"negative dialectic"into his"speculative dialectic"by absorbing Neo-Platonists’explanation,especially Proklos’.The essential difference between the two is that Plato’s dialectic,in essence,is satisfied with an external comparison of abstract determinations,and thus can’t bring forth logic connections of categories and obtain an internal development of categories in an organic structure of system.展开更多
Through analyzing Hegel＇s influence via Taine on Meiji Japan and later, on the late Qing and early Republican China, this paper will shed lights on the process of the making of national history with literary history ...Through analyzing Hegel＇s influence via Taine on Meiji Japan and later, on the late Qing and early Republican China, this paper will shed lights on the process of the making of national history with literary history in modem Japan and its influences on modem China. It argues that the simultaneous establishment of modem Japanese historiography and the writing of literary history in Japan had a direct impact on the establishment of Chinese historiography in the late Qing, and the writing of Chinese literary history in twentieth-century China. It will focus more on the philosophical ideas of Taine and Hegel and their influence in Japanese literary historiography and, due to the limited length of this paper, only by extension, that of China as well. The primary focus of this paper is the interaction of the modem Japanese and Chinese pursuit of new historical narratives in the construction of new national and cultural identities in the context of global modernity. It also stresses that, an invisible ＂origin,＂ the writing of Chinese （literary） history in the early twentieth-century, ironically, directly and indirectly, has been internalized by the writing of Japanese national history in an exclusive framework of nation-building.展开更多
In the history of philosophical development, Hegel fulfilled the ＂convergence＂ of dialectics and metaphysics and blazed a dialectical philosophical path that transcended metaphysics 1hrough his critique of abstract ...In the history of philosophical development, Hegel fulfilled the ＂convergence＂ of dialectics and metaphysics and blazed a dialectical philosophical path that transcended metaphysics 1hrough his critique of abstract reason. Via critiques of both abstract reason and abstract being （capital）, Marx managed to ＂end＂ metaphysics with dialectics, and initiated dialectics＇ ＂ruthless criticism of everything existing.＂ To ＂clarify＂ the dialectics of Hegel and Marx in a ＂post-metaphysical＂ vision and construct a theory of dialectics of modem human praxis, it is necessary to deepen criticism of＂the metaphysical horror＂ and the exploration of truth-law-objectivity, and adhere to ＂anti-metaphysical＂ ＂metaphysical pursuit.＂展开更多
该文考察了黑格尔哲学体系中“疯狂”概念位置调整的内在逻辑。研究发现,从纽伦堡时期的手稿到1830年版《哲学科学百科全书》(the Encyclopedia of the Philosophical Sciences),“疯狂”概念经历了从理性部分的想象力环节到感觉灵魂阶...该文考察了黑格尔哲学体系中“疯狂”概念位置调整的内在逻辑。研究发现,从纽伦堡时期的手稿到1830年版《哲学科学百科全书》(the Encyclopedia of the Philosophical Sciences),“疯狂”概念经历了从理性部分的想象力环节到感觉灵魂阶段的变动。在纽伦堡时期,“疯狂”作为高位的“准统摄能力”,虽然符合想象力的语境,但造成了阶位反转和概念进展中断的体系张力。《哲学科学百科全书》通过将“疯狂”前移至感觉灵魂阶段,有效化解了原有的结构困难。然而,这一调整策略也产生了新的体系张力。该文通过文本比较揭示了黑格尔体系建构中“修复与代价”的基本模式,表明了其体系安排并非任意拼接,而是在不同结构压力间寻求平衡的产物。展开更多
文摘Under the background of binary opposition of modern philosophy and aesthetics, Hegel takes ＂spirit＂ as the startingpoint and aims to achieve the reconciliation between binaries through the dialectical development of spirit. At thesame time, this process also makes spirit reach its own self-consciousness and self-realization. Among manyoppositions and contradictions, one of the key issues that Hegel attempts to deal with is the relationship betweenindividuality and universality in spirit. In Hegel＇s view, spirit is universal self-consciousness, a unity ofindividuality and universality. Consistent with his philosophy, the task of his aesthetics is also to reconcileuniversality and individuality in spirit. In Aesthetics, this settlement is mainly reflected in three aspects, namely theunity of content and form, the unity of the general world situation, and the character and finally the unity ofsubjective artistic creation and objective performance. In this way, Hegel＇s Aesthetics bridges the distance betweenindividuality and universality, achieving the goal of self-consciousness and self-realization in spirit, thus giving hisresponse to the problem of binary opposition caused by modern philosophy and aesthetics.
文摘Breaking with Aristotle's theory of tragedy in which the grand magnitude of the spirit of the tragic hero somehow trapped and misguided by a certain tragic flaw arouses the audiences'emotional intensity of pity and fear for the functioning of catharsis,Hegel analyzes the structure of tragedy in terms of the social conflict,in the case of Sophocles'Antigone,between the ruler Creon and the rebel Antigone,the patriarchal state and the individual woman,the civil codes and the divine law.Rejecting Creon's dictatorship and performing civil disobedience,Antigone intentionally buries the dead body of her brother Polyneices at the cost of being sentenced to death.Through this sacrifice,Antigone exposes the structural fissure of the civil society embedded in decaying morality for realizing the higher ideal of divine law and ethics.Through Antigone's sacrifice,the paradox of self-denial and self-elevation manifests the inner principle of dialectic through which the very opposite forces of contradiction engender the dynamic facets of the formation of modern civil society.As Hegelian dialectic is driven by its inner principle of negativity or negation of negation,through self-denial,Antigone transcends the moral codes of the mundane world for reaching the higher divine will.Yet,this dialectical ascending does not indicate a transcendent hero beyond the human world;instead,through the means of self-denying sacrifice,Antigone accomplishes the purpose of the divine will and conveys the divine spirit incarnated in the human flesh.For Hegelian tragic hero,the external and internal conflicts lead to the realization of self-consciousness and the ultimate consummation of heroic identity.Instead of being conditioned by Aristotelian tragic flaw and unconquerable fate,for Hegel,Antigone explicates the modern rebellious spirit of free will,and this martyrdom,not in the sense of scapegoat as the passive substitute for the sin of collective human community,presents a modern sense of tragic hero,an incarnated flesh invested with politically radical spirit.The flesh figure of heroine Antigone exemplifies the immanent power of ethical substance and dialectically transforms the divine will into the earthly spirit.Thus,this paper aims to investigate into the shift from Aristotle's concept of tragic hero to Hegelian dialectic tragedy and further examines how Hegelian tragic hero engenders the historical move into Western modernity through negative dialectic and accomplishes the self-other positioning of ethical substance presented in Sophocles'Antigone.
文摘Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.
文摘In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism. Contrarily to European writers, who searched its philosophical origins in irrational philosophical traditions, in the US, they relied upon the perception that Hegel＇s Philosophy of State was the most relevant ideological basis of National Socialism. Hegel＇s idea for the need of a strong state, seemed to clearly support the hypothesis. Herbert Marcuse, exiled in the United States, bad to confront himself with this conviction that academic colleague shared. This theoretical hypothesis was in tune to the Zeitgeist and the political context, in which anticommunism was growing stronger by the day and where the cold war was developing. Associating Hegel and National Socialism implied, for most of the hypothesis defenders yet another vantage point： it could discredit also Marx, for the tights links between his philosophical thinking and Hegel＇s one. For Marcuse this hypothesis was even more problematic knowing that in Germany, national socialist philosophers had rejected Hegel from the very first day their party came to power. In this article we try to analyze Marcuse＇s respective philosophical argument. The point of departure of this reconstruction is the philosophical interpretation of Hegel＇s theory of the State. Further than the historical context, the debate on Hegel and his theory of the State, is very relevant for today＇s debates, dominated by neoliberal ideologies, which often are starting from similar theoretical errors than the mentioned. In both cases exists a lack of understanding of the classic bourgeois content within the concept of the State, based on the French Revolution.
基金Sponsored by Henan Provincial Philosophical and Social Sciences Planning Program:Research on Display Art Forms of Geological Landscapes Science Popularization in Henan Geoparks from the Perspective of Natural Heritage Conservation(2018BYS025)。
文摘Both Kant and Hegel showed their attention to landscape architecture art in their aesthetic works,their aesthetic ideas were different but also related.This paper sorted out and interpreted the landscape architecture aesthetics of Kant and Hegel based on relevant aesthetic literature,analyzed the differences between them according to the historical background of landscape architecture development and their philosophic concepts,then summarized the historical causes for the development of their landscape architecture aesthetics.
文摘Hegel was highly influenced by Plato’s philosophy,as appears in his Lectures on the History of Philosophy.The German philosopher rightly attributed to Plato an“aesthetic”theory meant as a search for the meaning of Beauty(the idea of the Beautiful).For Kant the Sublime played the same role that Beauty did for the Greek philosopher,leading the human soul to grasp the super-sensible,as we read in his Critique of the Judgment of Taste.Contrary to what happened in Plato,in Hegel’s own aesthetic theory,the investigation was not focused on Beauty in general,but on artistic Beauty,the characters of the beautiful work of art.If Plato and Hegel highlight the dialectical-metaphysical function of Beauty,the judgment that they express on art is very different.However,they share an important conception:Beauty is as an intermediate and connecting reality,that functions as a link between thought and sensitivity.
基金The Humanities and Social Science Fund Project of Ministry of Education of the People's Republic of Chian(12YJC720026)
文摘Philosophy of Right as the text of Hegel's thought of practical philosophy has been the most important academic dominance on Hegel.The differences of ethical spirit between Phenomenology of Spirit and Philosophy of Right were lack of attention.The former focuses on historical consciousness in formation of modern spirit.The latter which is construction practice is based on the former.This concern will enable us to maintain a clear understanding of the particularity behind universal ethical values in globalization era and multi-cultural dialogue.
文摘Marx,as one of the founders of Marxism,experienced a significant transformation in his thought during the period of 1843-1844.The Introduction to Critique of Hegel’s Philosophy of Right(hereafter referred to as the Introduction)is one of Marx’s most representative works from this time.Lenin noted that this text,along with Marx’s On the Jewish Question,marks Marx’s transition from idealism and revolutionary democracy to materialism.In this renowned text,Marx offers a rational critique of the absolute authority of religion,articulates a vision for human emancipation,and envisages the possibility of free and comprehensive human development.During this intellectual shift,Marx absorbed the essence of German classical philosophy and,from a positivist perspective,began employing critical thinking and materialist expression.This enabled him to embark on a path of critique addressing both the religious and real social worlds.In the new era,systematically studying Marxist classic works allows for the exploration of their contemporary relevance.By aligning these classics with specific directions outlined in reports such as those from the 20th CPC Central Committee’s Third Plenary Session,the vitality of these works can be reinvigorated for the modern age.
文摘According to relevant lectures in the Vorlesungenüber die Geschichte der Philosophie,this paper is trying to illustrate how Hegel understands and explains Plato’s dialectic.Hegel,to a large extent,views his dialectic as a continuation of the starting point of Plato’s dialectic,but Hegel develops Plato’s"negative dialectic"into his"speculative dialectic"by absorbing Neo-Platonists’explanation,especially Proklos’.The essential difference between the two is that Plato’s dialectic,in essence,is satisfied with an external comparison of abstract determinations,and thus can’t bring forth logic connections of categories and obtain an internal development of categories in an organic structure of system.
文摘Through analyzing Hegel＇s influence via Taine on Meiji Japan and later, on the late Qing and early Republican China, this paper will shed lights on the process of the making of national history with literary history in modem Japan and its influences on modem China. It argues that the simultaneous establishment of modem Japanese historiography and the writing of literary history in Japan had a direct impact on the establishment of Chinese historiography in the late Qing, and the writing of Chinese literary history in twentieth-century China. It will focus more on the philosophical ideas of Taine and Hegel and their influence in Japanese literary historiography and, due to the limited length of this paper, only by extension, that of China as well. The primary focus of this paper is the interaction of the modem Japanese and Chinese pursuit of new historical narratives in the construction of new national and cultural identities in the context of global modernity. It also stresses that, an invisible ＂origin,＂ the writing of Chinese （literary） history in the early twentieth-century, ironically, directly and indirectly, has been internalized by the writing of Japanese national history in an exclusive framework of nation-building.
文摘In the history of philosophical development, Hegel fulfilled the ＂convergence＂ of dialectics and metaphysics and blazed a dialectical philosophical path that transcended metaphysics 1hrough his critique of abstract reason. Via critiques of both abstract reason and abstract being （capital）, Marx managed to ＂end＂ metaphysics with dialectics, and initiated dialectics＇ ＂ruthless criticism of everything existing.＂ To ＂clarify＂ the dialectics of Hegel and Marx in a ＂post-metaphysical＂ vision and construct a theory of dialectics of modem human praxis, it is necessary to deepen criticism of＂the metaphysical horror＂ and the exploration of truth-law-objectivity, and adhere to ＂anti-metaphysical＂ ＂metaphysical pursuit.＂
文摘该文考察了黑格尔哲学体系中“疯狂”概念位置调整的内在逻辑。研究发现,从纽伦堡时期的手稿到1830年版《哲学科学百科全书》(the Encyclopedia of the Philosophical Sciences),“疯狂”概念经历了从理性部分的想象力环节到感觉灵魂阶段的变动。在纽伦堡时期,“疯狂”作为高位的“准统摄能力”,虽然符合想象力的语境,但造成了阶位反转和概念进展中断的体系张力。《哲学科学百科全书》通过将“疯狂”前移至感觉灵魂阶段,有效化解了原有的结构困难。然而,这一调整策略也产生了新的体系张力。该文通过文本比较揭示了黑格尔体系建构中“修复与代价”的基本模式,表明了其体系安排并非任意拼接,而是在不同结构压力间寻求平衡的产物。
