Still Reading Hegel 200 Years After The Phenomenology Of Spirit

Associando-se a um amplo movimento comemorativo europeu e norte-americano, o Instituto de Estudos Filosóficos, com sede na Faculdade de Letras da Universidade de Coimbra, em colaboração com a unidade de I&D L.I.F. – Linguagem, Interpretação e Filosofia e com o “Centro de Filosofia” da Universidade de Lisboa organizou nos dias 19 e 20 de Novembro de 2007 um Congresso Internacional comemorativo dos 200 anos da Fenomenologia do Espírito de G. W. F. Hegel, obra publicada inicialmente em 1807. Por ocasião deste congresso, a comunidade filosófica portuguesa teve a grata oportunidade de se confrontar com algumas das mais recentes orientações de análise da obra do filósofo, pondo-se a si mesma à prova quanto às suas aptidões analíticas. Aqui se deixa o retrato de um tal encontro, tanto quanto possível fiel ao que foram, na altura, as exposições dos diferentes autores. In conjunction with a broad commemorative movement in Europe and America, the Institute for Philosophical Studies, based at the Faculty of Letters, University of Coimbra, in collaboration with the R&D unit L.I.F. – Language, Interpretation and Philosophy and with the “Centre for Philosophy” of the University of Lisbon organized on 19th and 20th November 2007 an international conference commemorating the 200th anniversary of Hegel’s Phenomenology of Spirit (first published in 1807). On the occasion of this conference, the Portuguese philosophical community had the opportunity to come up against some of the most recent orientation in the analysis of this philosopher’s oeuvre, putting itself to the test as regards its analytical skills. This volume offers a picture of that encounter, as faithful as possible to what were, at the time, the papers offered by/expositions of the various authors.

This book is an investigation of algorithmic contingency and an elucidation of the contemporary situation that we are living in: the regular arrival of algorithmic catastrophes on a global scale. Through a historical analysis of philosophy, computation and media, this book proposes a renewed relation between nature and technics.

Critique, skepticism, conflict, incompleteness, nothingness, irrational abyss, evil, and even genocide... That is what German idealism is also about. Trying to chart human reason as an architectural system, Kant, Fichte, Hegel, and Schelling uncovered that the most significant problems lie beneath the ground, in the foundations. Can reason survive the discovery of what lies at its depths? And should it? This book ventures into these foundations, addressing the keen philosophical innovations of German idealists. Through comparative and development studies, it presents fresh interpretations of how these leading thinkers reconstructed reason on unexplored territories. The greatest hazard was triggering an enduring inversion of values.

In dialogue with a range of post-enlightenment critiques of Christian theologies regarding sacrificial love, Asle Eikrem presents an unconventional systematic approach to this multi-layered and complex theological topic. From Hegel to prominent 20th century theologians, from feminist theologies to postmodern philosophers, this volume engages in a critical conversation with a host of different voices on all the classical topics in theology (creation, trinity, incarnation, atonement, sin, faith, sacraments, and eschatology), also providing a moral and socio-historical vision for Christian living. The result is a unique appraisal of the significance that the life and death of Jesus holds for the world today.

In this book, Professor Simuț shows how Christian theology started to be understood as a Gnostic philosophy of religion in the thought of the 19th-century scholar F. C. Baur. Although Baur was seen traditionally as a theologian and biblical exegete, Simuț argues that he was in fact a philosopher of religion, and it was his philosophical reading of Christian theology that informed his biblical preoccupations. Specifically, Baur’s perspective on Christian theology was heavily influenced by Jakob Böhme’s esoteric theosophy and Hegel’s religious philosophy in some key issues such as creation, Lucifer, dualism and the connection between spirit and matter coupled with that between philosophy and religion.

Two questions regarding contemporary theological and philosophical studies are often overlooked: “Is God infinite or finite?” and, “What does it mean to say that God is infinite?” In The Infinity of God, Benedikt Paul Göcke and Christian Tapp bring together prominent scholars to discuss God’s infinitude from philosophical and theological perspectives. Each contributor deals with a particular aspect of the infinity of God, employing the methods of analytic theology and analytic philosophy. The essays in the first section examine historical issues from a systematic point of view. The contributors focus on the Cappadocian Fathers, Thomas Aquinas, Leibniz, Kant, Hegel, Bolzano, and Cantor. The second section deals with particular issues concerning the relation between God's infinity and both the finitude of the world and the classical attributes of God: eternity, simplicity, omnipresence, omnipotence, omniscience, and moral perfection. There are some books that deal with the notion of infinity in mathematics and in general philosophy, but no single text brings together the best analytic philosophers and theologians tackling the various aspects of the infinity of God and the correlated problems. This book will interest students and scholars in philosophy of religion, theology, and metaphysics. Contributors: Benedikt Paul Göcke, Christian Tapp, Franz Krainer, Adam Drosdek, William E. Carroll, Christina Schneider, Ruben Schneider, Robert M. Wallace, Bruce A. Hedman, Bernhard Lang, Richard Swinburne, Kenneth L. Pearce, William Hasker, Paul Helm, Brian Leftow, Ken Perszyk, Thomas Schärtl, and Philip Clayton.

This book shows how an understanding of the nature and role of insanity in Hegel's writing provides intriguing new points of access to many of the central themes of his larger philosophic project. Berthold-Bond situates Hegel's theory of madness within the history of psychiatric practice during the great reform period at the turn of the eighteenth century, and shows how Hegel developed a middle path between the stridently opposed camps of "empirical" and "romantic" medicine, and of "somatic" and "psychical" practitioners. A key point of the book is to show that Hegel does not conceive of madness and health as strictly opposing states, but as kindred phenomena sharing many of the same underlying mental structures and strategies, so that the ontologies of insanity and rationality involve a mutually illuminating, mirroring relation. Hegel's theory is tested against the critiques of the institution of psychiatry and the very concept of madness by such influential twentieth-century authors as Michel Foucault and Thomas Szasz, and defended as offering a genuinely reconciling position in the contemporary debate between the "social labeling" and "medical" models of mental illness.

This is a new translation, with running commentary, of what is perhaps the most important short piece of Hegel's writing. The Preface to Hegel's first major work, the Phenomenology of Spirit, lays the groundwork for all his other writing by explaining what is most innovative about Hegel's philosophy. This new translation combines readability with maximum precision, breaking Hegel's long sentences and simplifying their often complex structure. At the same time, it is more faithful to the original than any previous translation. The heart of the book is the detailed commentary, supported by an introductory essay. Together they offer a lucid and elegant explanation of the text and elucidate difficult issues in Hegel, making his claims and intentions intelligible to the beginner while offering interesting and original insights to the scholar and advanced student. The commentary often goes beyond the particular phrase in the text to provide systematic context and explain related topics in Hegel and his predecessors (including Kant, Spinoza, and Aristotle, as well as Fichte, Schelling, Hölderlin, and others). The commentator refrains from playing down (as many interpreters do today) those aspects of Hegel's thought that are less acceptable in our time, and abstains from mixing his own philosophical preferences with his reading of Hegel's text. His approach is faithful to the historical Hegel while reconstructing Hegel's ideas within their own context.