Hegel's Lectures on the History of Philosophy Volume 3 (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) · 36 pasajes ilegibles, excluidos de las respuestas
- Extensión:
- ~210.000 palabras · 982 pasajes
Cita esta obra
- APAHegel. (n.d.). Hegel's Lectures on the History of Philosophy Volume 3 (of 3). Digital reproduction: SigPhi. https://sigphiai.com/es/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/es/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/es/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-3-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 tercer volumen de las lecciones de Hegel sobre la historia de la filosofía, que llega hasta sus contemporáneos.
Contexto e historia
Hay que saber cómo se han hecho estos libros: Hegel no los escribió. Son lecciones que dio varias veces, reconstruidas tras su muerte a partir de sus apuntes y de los cuadernos de los estudiantes, que los editores fundieron en un texto seguido. La voz es suya pero la redacción no, y cuando una frase suena demasiado redonda conviene recordarlo. La tesis de fondo es que la historia de la filosofía no es un catálogo de opiniones sino un solo desarrollo, y que cada sistema conserva lo que le precede.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra 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.…