Hegel's Lectures on the History of Philosophy Volume 2 (of 3)
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Recollida o compilada per altri
- Estat del text:
- Amb errors d'escaneig (mesura automàtica sobre tot el text, no revisada a mà) · 4 passatges il·legibles, exclosos de les respostes
- Extensió:
- ~180.000 paraules · 877 passatges
Cita aquesta obra
- APAHegel. (n.d.). Hegel's Lectures on the History of Philosophy Volume 2 (of 3). Digital reproduction: SigPhi. https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-2-of-3
- MLAHegel. Hegel's Lectures on the History of Philosophy Volume 2 (of 3). Digital reproduction, SigPhi, https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-2-of-3.
- ChicagoHegel. Hegel's Lectures on the History of Philosophy Volume 2 (of 3). Digital reproduction, SigPhi. https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-2-of-3.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
El segon volum: de Plató i Aristòtil fins al final del pensament antic i el pas a l'Edat Mitjana.
Context i història
Recordeu d'on ve el text: Hegel no va escriure aquests llibres. Són lliçons donades diverses vegades a Jena, Heidelberg i Berlín, que els editors van fondre després de la seva mort en un text seguit a partir dels seus apunts i dels quaderns d'oients. La tesi val la pena encara que la redacció no sigui seva: la història de la filosofia no és un museu d'opinions equivocades sinó un sol raonament que triga segles, i cap sistema no queda anul·lat pel següent sinó conservat dins seu.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
guidance of others. Thus no closer tie between Plato and Dionysius was formed; they drew together again, and again parted, so that the third visit to Sicily ended also in coldness, and the connection was not again established. This time the ill-feeling with regard to the continued relations with Dion ran so high, that when Plato wished to leave Sicily, on account of the treatment his friend had met with from Dionysius, the latter deprived him of the means of conveyance, and at last would have forcibly prevented his departure from Sicily. The Pythagoreans of Tarentum came at length to the rescue,[6] demanded Plato back from Dionysius, got him conveyed away safely, and brought him to Greece. They were aided by the circumstance that Dionysius was afraid of an ill report being spread that he was not on good terms with Plato.[7] Thus Plato’s hopes were shattered, and his dream of shaping the constitution in accordance with the demands of his own philosophic ideas, through the agency of Dionysius, proved vain. At a later date, therefore, he actually refused to be the lawgiver of other States, though they had made application to him for that very purpose; amongst these applicants were the inhabitants of Cyrene and the Arcadians. It was a time when many of the Greek States found their constitutions unsatisfactory, and yet could not devise anything new.[8] Now in the last thirty years[9] many constitutions have been drawn up, and it would be no hard task for anyone having had much experience in this work to frame another. But theorizing is not sufficient for a constitution; it is not individuals who make it; it is something divine and spiritual, which develops in history. So strong is this power of the world-spirit that the thought of an individual is as nothing against it; and when such thoughts do count for something, _i.e._ when they can be realized, they are then none other than the product of this power of the universal spirit.…