Hegel's Lectures on the History of Philosophy Volume 2 (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) · 4 pasajes ilegibles, excluidos de las respuestas
- Extensión:
- ~180.000 palabras · 877 pasajes
Cita esta obra
- APAHegel. (n.d.). Hegel's Lectures on the History of Philosophy Volume 2 (of 3). Digital reproduction: SigPhi. https://sigphiai.com/es/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/es/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/es/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-2-of-3.
Referencia de la edición reproducida. SigPhi es la reproducción digital. Se incluyen año, editorial y traductor cuando constan; «n.d.» indica que no consta el año.
De qué trata
El segundo volumen: de Platón y Aristóteles hasta el final del pensamiento antiguo y el paso a la Edad Media.
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.
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.…