Hegel's Lectures on the History of Philosophy Volume 1 (of 3)
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Recogida o compilada por otros
- Estado del texto:
- Con errores de escaneo (medición automática sobre todo el texto, no revisada a mano) · 2 pasajes ilegibles, excluidos de las respuestas
- Extensión:
- ~210.000 palabras · 1010 pasajes
Cita esta obra
- APAHegel. (n.d.). Hegel's Lectures on the History of Philosophy Volume 1 (of 3). Digital reproduction: SigPhi. https://sigphiai.com/es/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-1-of-3
- MLAHegel. Hegel's Lectures on the History of Philosophy Volume 1 (of 3). Digital reproduction, SigPhi, https://sigphiai.com/es/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-1-of-3.
- ChicagoHegel. Hegel's Lectures on the History of Philosophy Volume 1 (of 3). Digital reproduction, SigPhi. https://sigphiai.com/es/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-1-of-3.
Referencia de la edición que reproduce SigPhi: SigPhi es su reproducción digital, no el editor. El año de la edición no consta en los metadatos (por eso «n.d.») y el traductor solo aparece cuando consta.
De qué trata
El primer volumen de las lecciones sobre la historia de la filosofía: la introducción al método y la filosofía griega de los orígenes.
Contexto e historia
Recordad de dónde viene el texto: Hegel no escribió estos libros. Son lecciones dadas varias veces en Jena, Heidelberg y Berlín, que los editores fundieron tras su muerte en un texto seguido a partir de sus apuntes y de los cuadernos de oyentes. La tesis vale la pena aunque la redacción no sea suya: la historia de la filosofía no es un museo de opiniones equivocadas sino un solo razonamiento que tarda siglos, y ningún sistema queda anulado por el siguiente sino conservado dentro de él.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
And this old creed has been an acknowledged influence to every age, and will still be acknowledged unchanged as the Truth, even though this acknowledgment were become no more than a pretence, and the words an empty form. But the history of this doctrine in its wider sense includes two elements: first the various additions to and deviations from the truth formerly established, and secondly the combating of these errors, the purification of the principles that remain from such additions, and a consequent return to their first simplicity. The other sciences, including Philosophy, have also an external history like Religion. Philosophy has a history of its origin, diffusion, maturity, decay, revival; a history of its teachers, promoters, and of its opponents—often, too, of an outward relation to religion and occasionally to the State. This side of its history likewise gives occasion to interesting questions. Amongst other such, it is asked why Philosophy, the doctrine of absolute Truth, seems to have revealed itself on the whole to a small number of individuals, to special nations, and how it has limited itself to particular periods of time. Similarly with respect to Christianity, to the Truth in a much more universal form than the philosophical, a difficulty has been encountered in respect to the question whether there is a contradiction in the fact that this religion should have appeared so late in time, and that it should have remained so long and should still remain limited to special races of men. But these and other similar questions are too much a matter of detail to depend merely on the general conflict referred to, and when we have further touched upon the peculiar character of philosophic knowledge, we may go more specially into the aspects which relate to the external existence and external history of Philosophy.