Hegel's Lectures on the History of Philosophy Volume 3 (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) · 36 passatges il·legibles, exclosos de les respostes
- Extensió:
- ~210.000 paraules · 982 passatges
Cita aquesta obra
- APAHegel. (n.d.). Hegel's Lectures on the History of Philosophy Volume 3 (of 3). Digital reproduction: SigPhi. https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-3-of-3
- MLAHegel. Hegel's Lectures on the History of Philosophy Volume 3 (of 3). Digital reproduction, SigPhi, https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-3-of-3.
- ChicagoHegel. Hegel's Lectures on the History of Philosophy Volume 3 (of 3). Digital reproduction, SigPhi. https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-3-of-3.
Referència de l'edició que reprodueix SigPhi: SigPhi n'és la reproducció digital, no l'editor. L'any de l'edició no consta a les metadades (per això «n.d.») i el traductor només hi surt quan consta.
De què tracta
El tercer volum de les lliçons de Hegel sobre la història de la filosofia, que arriba fins als seus contemporanis.
Context i història
Cal saber com s'han fet aquests llibres: Hegel no els va escriure. Són lliçons que va donar diverses vegades, reconstruïdes després de la seva mort a partir dels seus apunts i dels quaderns dels estudiants, que els editors van fondre en un text seguit. La veu és seva però la redacció no, i quan una frase sona massa rodona convé recordar-ho. La tesi de fons és que la història de la filosofia no és un catàleg d'opinions sinó un sol desenvolupament, i que cada sistema conserva el que el precedeix.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
realized in this; and thus that it should attain to reconciliation, having the divine Idea within itself, and that the riches of thought and culture belonging to the philosophic Idea should become united to the Christian principle. For the philosophic Idea is the Idea of God, and thought has the absolute right of reconciliation, or the right to claim that the Christian principle should correspond with thought. The Fathers have rendered the service of thus elaborating the Christian religion in thinking knowledge; but neither have we to consider further this development of the Christian principle, since it belongs to the history of the Church. We have only here to give the point of view adopted regarding the relation of the Fathers to Philosophy. They for the most part lived within the ancient Roman world and in Latin culture, though the Byzantines likewise are included with them. We know that the Fathers were men of great philosophic culture, and that they introduced Philosophy, and more especially Neo-Platonic philosophy, into the Church; in this way they worked out a Christian system by which the first mode in which Christianity was manifested in the world was supplemented, for system was not present in this first manifestation. The Fathers have dealt with all questions respecting the nature of God, the freedom of man, the relationship to God—who is the objective—the origin of evil, and so on; and whatever thought decided regarding these questions was by them brought into and incorporated with the Christian system. The nature of spirit, the way of salvation, _i.e._ the various stages in the spiritualizing of the subject, his growth, the process of spirit, whereby it is spirit, the changes it has undergone, they have likewise treated in its freedom, and recognized its moments in the depths to which it reaches.…