G W F Hegel – författare

Andens fenomenologi av G.W.F. Hegel är den senaste i raden av klassiska filosofer som Thales ger ut i nya svenska översättningar. Hegels innehållsrika genombrottsverk har haft ett enormt inflytande på eftervärldens filosofi, och vidarutvecklats på oräkneliga sätt, alltifrån Marx till modern feminism och postkolonialism. Här finns bland annat den ryktbara diskussionen av herre och slav. Efter 200 år växer intresset för Andens fenomenologi fortfarande.

Den serie Föreläsningar om estetiken som Hegel höll mellan 1818 och 1829 avslutades med en undersökning av den konstart han såg som den högsta och mest fulländade av dem alla: dramat. Undersökningen tar formen av en historia om teaterdiktningens väsensart och utveckling från den grekiska antikens tragedier, komedier och satyrspel fram till moderniteten och dramakonsten i Hegels egen samtid. Det är en estetisk filosofi baserad på universella principer som här skisseras med dramastudiet som fond, men Hegel understryker samtidigt den historiska dimensionen hos alla våra kategorier - och träder därmed fram som en av det modernas första stora teoretiker. Denna Hegels estetikfilosofiska final presenteras här för första gången i svensk översättning och med efterord av Sven- Olov Wallenstein.

This brilliant study of the stages in the mind's necessary progress from immediate sense-consciousness to the position of a scientific philosophy includes an introductory essay and a paragraph-by-paragraph analysis of the text to help the reader understand this most difficult and most influential of Hegel's works.

What is rational is actual and what is actual is rational.Hegel's Outlines of the Philosophy of Right is one of the greatest works of moral, social, and political philosophy. It contains significant ideas on justice, moral responsibility, family life, economic activity, and the political structure of the state - all matters of profound interest to us today. Hegel's aim is to lay out the various forms that human freedom must take on, if it is to be true freedom. He seeks to show that genuine human freedom does not consist in doing whatever we please, but involves living with others in accordance with publicly recognized rights and laws. Hegel demonstrates that institutions such as the family and the state provide the context in which individuals can flourish and enjoy full freedom. He also demonstrates that misunderstanding the true nature of freedom can lead to crime, evil, and poverty. His penetrating analysis of the causes of poverty in modern civil society was to be a great influence on Karl Marx. Hegel's study remains one of the most subtle and perceptive accounts of freedom that we possess. This new edition combines a revised translation with a cogent introduction to his work. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

A translation of 'Naturrecht und Staatswissenschaft im Grundisse' and 'Grundlinien der Philosophie des Rechts.'

In his Aesthetics Hegel gives full expression to his seminal theory of art. He surveys the history of art from ancient India, Egypt, and Greece through to the Romantic movement of his own time, criticizes major works, and probes their meaning and significance; his rich array of examples gives broad scope for his judgement and makes vivid his exposition of his theory.The substantial Introduction is Hegel's best exposition of his general philosophy of art, and provides the ideal way into his Aesthetics. In Part I he considers the general nature of art: he distinguishes art, as a spiritual experience, from religion and philosophy; he discusses the beauty of art and differentiates it from the beauty of nature; and he examines artistic genius and originality. Part II provides a sort of history of art, divded into three periods called Symbolic (India, Persia, Egypt), Classical (Greece), and Romantic (medieval and post-medieval up to the end of the eighteenth century). Part III deals individually with architecture, scuplture, painting, music, and literature.

In his Aesthetics Hegel gives full expression to his seminal theory of art. He surveys the history of art from ancient India, Egypt, and Greece through to the Romantic movement of his own time, criticizes major works, and probes their meaning and significance; his rich array of examples gives broad scope for his judgement and makes vivid his exposition of his theory.The substantial Introduction is Hegel's best exposition of his general philosophy of art, and provides the ideal way into his Aesthetics. In Part I he considers the general nature of art: he distinguishes art, as a spiritual experience, from religion and philosophy; he discusses the beauty of art and differentiates it from the beauty of nature; and he examines artistic genius and originality. Part II provides a sort of history of art, divded into three periods called Symbolic (India, Persia, Egypt), Classical (Greece), and Romantic (medieval and post-medieval up to the end of the eighteenth century). Part III deals individually with architecture, sculpture, painting, music, and literature.

This is the second of two volumes of the only English edition of Hegel's Aesthetics, the work in which he gives full expression to his seminal theory of art. The substantial Introduction is his best exposition of his general philosophy of art. In Part I he considers the general nature of artas a spiritual experience, distinguishes the beauty of art and the beauty of nature, and examines artistic genius and originality. Part II surveys the history of art from the ancient world through to the end of the eighteenth century, probing the meaning and significance of major works. Part III(in the second volume) deals individually with architecture, sculpture, painting, music, and literature; a rich array of examples makes vivid his exposition of his theory.

This is the first of two volumes of the only English edition of Hegel's Aesthetics, the work in which he gives full expression to his seminal theory of art. The substantial Introduction is his best exposition of his general philosophy of art. In Part I he considers the general nature of art as a spiritual experience, distinguishes the beauty of art and the beauty of nature, and examines artistic genius and originality. Part II surveys the history of art from the ancient world through to the end of the eighteenth century, probing the meaning and significance of major works. Part III (in the second volume) deals individually with architecture, sculpture, painting, music, and literature; a rich array of examples makes vivid his exposition of his theory.

What I think remains sustainable and valid in Hegel's thought is the attempt to regard the ongoing crisis of reason as itself constitutive of self-consciousness. |s Revue Internationale de Philosophie |d 01/10/1996

This new translation of the first volume of Hegel's Lectures on the History of Philosophy is a welcome and valuable addition to the new translations of Hegel's works, and now appears in paperback for the first time. Hegel's History of Philosophy has been described as perhaps one of his greatest achievements, and also as the first systematic history of philosophy since Aristotle. The translation included material from lecture notes taken by Hegel's pupils in 1923-4, 1925-6, and 1927-8. This material was not available to Haldane and Simson when they made their translation nearly 100 years ago. The present volume, which supersedes that earlier one, besides being indispensable for the professional student, will also introduce those unfamiliar with Hegel to his conception of philosophy.

The present reissue of Wallace's translation of Hegel's Philosophy of Mind includes the Zusatze or lecture-notes which, in the collected works, accompany the first section entitled "Subjective Mind" and which Wallace omitted from his translation. Professor J. N. Findlay has written a Foreword and this replaces Wallace's introductory essays.

Herbert Marcuse called the preface to Hegel's Phenomenology "one of the greatest philosophical undertakings of all times." This summary of Hegel's system of philosophy is now available in English translation with commentary on facing pages. While remaining faithful to the author's meaning, Walter Kaufmann has removed many encumbrances inherent in Hegel's style.

The Phenomenology of Spirit, first published in 1807, is G. W. F. Hegel's remarkable philosophical text that examines the dynamics of human experience from its simplest beginnings in consciousness through its development into ever more complex and self-conscious forms. The work explores the inner discovery of reason and its progressive expansion into spirit, a world of intercommunicating and interacting minds reconceiving and re-creating themselves and their reality. The Phenomenology of Spirit is a notoriously challenging and arduous text that students and scholars have been studying ever since its publication.In this long-awaited translation, Peter Fuss and John Dobbins provide a succinct, highly informative, and readily comprehensible introduction to several key concepts in Hegel's thinking. This edition includes an extensive conceptual index, which offers easy reference to specific discussions in the text and elucidates the more subtle nuances of Hegel's concepts and word usage. This modern American English translation employs natural idioms that accurately convey what Hegel means. Throughout the book, the translators adhered to the maxim: if you want to understand Hegel, read him in the English. This book is intended for intellectuals with a vested interest in modern philosophy and history, as well as students of all levels, seeking to access or further engage with this seminal text.

The Phenomenology of Spirit, first published in 1807, is G. W. F. Hegel's remarkable philosophical text that examines the dynamics of human experience from its simplest beginnings in consciousness through its development into ever more complex and self-conscious forms. The work explores the inner discovery of reason and its progressive expansion into spirit, a world of intercommunicating and interacting minds reconceiving and re-creating themselves and their reality. The Phenomenology of Spirit is a notoriously challenging and arduous text that students and scholars have been studying ever since its publication.In this long-awaited translation, Peter Fuss and John Dobbins provide a succinct, highly informative, and readily comprehensible introduction to several key concepts in Hegel's thinking. This edition includes an extensive conceptual index, which offers easy reference to specific discussions in the text and elucidates the more subtle nuances of Hegel's concepts and word usage. This modern American English translation employs natural idioms that accurately convey what Hegel means. Throughout the book, the translators adhered to the maxim: if you want to understand Hegel, read him in the English. This book is intended for intellectuals with a vested interest in modern philosophy and history, as well as students of all levels, seeking to access or further engage with this seminal text.

Herbert Marcuse called the preface to Hegel's Phenomenology "one of the greatest philosophical undertakings of all times." This summary of Hegel's system of philosophy is now available in English translation with commentary on facing pages. While remaining faithful to the author's meaning, Walter Kaufmann has removed many encumbrances inherent in Hegel's style.

The second part of Hegel’s Encyclopaedia of the Philosophical Sciences in outline. Translated, and with an introduction by, MJ Petry.

This is Volume III of seven in a collection on Philosopher Hegel. Originally published in 1970, this volume looks at Hegel's view on physics.

Originally published in 1910, this is a translation, with introduction and notes of The Phenomenology of Mind by Hegel.

First published in 2002.Written in 1910, this book is Volume II of Hegel's the Phenomenology of Mind, the VI of a series of seven volumes on his work. A continuation from volume I, it contains the topics of spirit - ethical action, spirit objective, and the spirit n self-estrangement. Then develops into the area of enlightenment and superstition, freedom and terror, and then religion, and absolute knowledge.

This is Volume VII of seven in a collection of works on Hegel in the Library of Philosophy which was designed as a contribution to the History of Modern Philosophy under the heads: first of Different Schools of Thought-Sensationalist, Realist, Idealist, Intuitivist; secondly of different Subjects-Psychology, Ethics, Political Philosophy, Theology. Originally published in 1969, this volume is a new translation of Hegel's Wissenschaft der Logik.

This is Volume VII of seven in a collection of works on Hegel in the Library of Philosophy which was designed as a contribution to the History of Modern Philosophy under the heads: first of Different Schools of Thought-Sensationalist, Realist, Idealist, Intuitivist; secondly of different Subjects-Psychology, Ethics, Political Philosophy, Theology. Originally published in 1969, this volume is a new translation of Hegel's Wissenschaft der Logik.

This volume includes Hegel's most important early theological writings, though not all of the materials collected by Herman Nohl in his definitive Hegels theologische Jugendschriften (Tuebingen, 1907). The most significant omissions are a series of fragments to which Nohl give the general title "National Religion and Christianity" and the essay "Life of Jesus."

One of the central problems in the history of moral and political philosophy since antiquity has been to explain how human society and its civil institutions came into being. In attempting to solve this problem philosophers developed the idea of natural law, which for many centuries was used to describe the system of fundamental, rational principles presumed universally to govern human behavior in society. By the eighteenth century the doctrine of natural law had engendered the related doctrine of natural rights, which gained reinforcement most famously in the American and French revolutions. According to this view, human society arose through the association of individuals who might have chosen to live alone in scattered isolation and who, in coming together, were regarded as entering into a social contract.In this important early essay, first published in English in this definitive translation in 1975 and now returned to print, Hegel utterly rejects the notion that society is purposely formed by voluntary association. Indeed, he goes further than this, asserting in effect that the laws brought about in various countries in response to force, accident, and deliberation are far more fundamental than any law of nature supposed to be valid always and everywhere. In expounding his view Hegel not only dispenses with the empiricist explanations of Hobbes, Hume, and others but also, at the heart of this work, offers an extended critique of the so-called formalist positions of Kant and Fichte.

. . . eminently readable . . . admirably picks up the spirit of what Hegel is saying. . . . more readable and accurate than Hartmann's, and it trans­lates a more readable text than does Nisbet's. It includes (as Hartmann's does not) an excerpt, which serves as chapter five, from 'The Geo­graphical Basis of History' (particularly interesting for what it says of America), and a brief chapter six, entitled 'The Division of History.' The volume closes with an appendix, translating §§341–360 of Hegel’s Philosophy of Right and deals directly with the very concept of 'World History.' It constitutes a big help in coming to grips with what Hegel means by 'Spirit.' --Quentin Lauer, SJ, Fordham University, in International Philosophical Quarterly

The appearance of this translation is a major event in English-language Hegel studies, for it is more than simply a replacement for Wallace's translation cum paraphrase. Hegel's Prefaces to each of the three editions of the Enzyklopädie are translated for the first time into English. There is a very detailed Introduction translating Hegel's German, which serves not only as a guide to the translator's usage but also to Hegel's. Also included are a detailed bilingual annotated glossary, very extensive bibliographic and interpretive notes to Hegel's text (28 pp.), an Index of References for works cited in the notes, a select Bibliography of recent works on Hegel's logic, and a detailed Index (16 pp.). The translation is guided by the (correct) principle that rendering Hegel’s logical thought clearly and consistently requires rendering his technical terms logically. . . . This ought immediately to become the standard translation of this important work. --Kenneth R. Westphal, in Review of Metaphysics

The appearance of this translation is a major event in English-language Hegel studies, for it is more than simply a replacement for Wallace's translation cum paraphrase. Hegel's Prefaces to each of the three editions of the Enzyklopädie are translated for the first time into English. There is a very detailed Introduction translating Hegel's German, which serves not only as a guide to the translator's usage but also to Hegel's. Also included are a detailed bilingual annotated glossary, very extensive bibliographic and interpretive notes to Hegel's text (28 pp.), an Index of References for works cited in the notes, a select Bibliography of recent works on Hegel's logic, and a detailed Index (16 pp.). The translation is guided by the (correct) principle that rendering Hegel’s logical thought clearly and consistently requires rendering his technical terms logically. . . . This ought immediately to become the standard translation of this important work. --Kenneth R. Westphal, in Review of Metaphysics