La lògica de Hegel
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~160.000 paraules · 738 passatges
Cita aquesta obra
- APAHegel. (n.d.). The Logic of Hegel [La lògica de Hegel]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/the-logic-of-hegel
- MLAHegel. The Logic of Hegel [La lògica de Hegel]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/the-logic-of-hegel.
- ChicagoHegel. The Logic of Hegel [La lògica de Hegel]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/georg-wilhelm-friedrich-hegel/the-logic-of-hegel.
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
La traduccio de Wallace de la primera part de l'Enciclopedia de Hegel: la versio breu de la seva logica, escrita per als seus estudiants.
Context i història
Convé no confondre-la amb la «Ciencia de la logica», que es una obra diferent i molt mes extensa. Aquesta es la «logica menor»: paragrafs numerats i concisos, pensats perque el professor els comentes a classe, i per aixo es la porta d'entrada habitual. «Logica» tampoc no vol dir aqui el que vol dir avui: no es la teoria de la inferencia valida sino l'examen de les categories amb que pensem —esser, res, esdevenir, qualitat, quantitat, essencia, causa, concepte— i de com cadascuna, pressionada, es contradiu i condueix a la seguent. Hi ha la critica de la logica del enteniment que vol fixar les determinacions per separat, i la famosa transicio de l'esser i el no-res al devenir amb que el llibre arrenca.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
Those who insist on this separation of religion from thinking usually have before their minds the sort of thought that may be styled _after-thought._ They mean 'reflective' thinking, which has to deal with thoughts as thoughts, and brings them into consciousness. Slackness to perceive and keep in view this distinction which philosophy definitely draws in respect of thinking is the source of the crudest objections and reproaches against philosophy. Man,--and that just because it is his nature to think,--is the only being that possesses law, religion, and morality. In these spheres of human life, therefore, thinking, under the guise of feeling, faith, or generalised image, has not been inactive: its action and its productions are there present and therein contained. But it is one thing to have such feelings and generalised images that have been moulded and permeated by thought, and another thing to have thoughts about them. The thoughts, to which after-thought upon those modes of consciousness gives rise, are what is comprised under reflection, general reasoning, and the like, as well as under philosophy itself. The neglect of this distinction between thought in general and the reflective thought of philosophy has also led to another and more frequent misunderstanding. Reflection of this kind has been often maintained to be the condition, or even the only way, of attaining a consciousness and certitude of the Eternal and True. The (now somewhat antiquated) metaphysical proofs of God's existence, for example, have been treated, as if a knowledge of them and a conviction of their truth were the only and essential means of producing a belief and conviction that there is a God.…