Leçons sur l'histoire de la philosophie (II)
- Langue:
- anglais
- État:
- Œuvre complète
- Paternité:
- Recueillie ou compilée par d'autres
- État du texte:
- Avec des erreurs de numérisation (mesure automatique sur tout le texte, non vérifiée à la main) · 4 passages illisibles, exclus des réponses
- Étendue:
- ~180 000 mots · 877 passages
Citer cette œuvre
- APAHegel. (n.d.). Hegel's Lectures on the History of Philosophy Volume 2 (of 3) [Leçons sur l'histoire de la philosophie (II)]. Digital reproduction: SigPhi. https://sigphiai.com/fr/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) [Leçons sur l'histoire de la philosophie (II)]. Digital reproduction, SigPhi, https://sigphiai.com/fr/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) [Leçons sur l'histoire de la philosophie (II)]. Digital reproduction, SigPhi. https://sigphiai.com/fr/works/georg-wilhelm-friedrich-hegel/hegel-s-lectures-on-the-history-of-philosophy-volume-2-of-3.
Référence de l’édition reproduite. SigPhi est la reproduction numérique. Année, éditeur et traducteur sont indiqués lorsqu’ils sont connus ; « n.d. » signale une année inconnue.
De quoi il s'agit
Le deuxième volume : de Platon et Aristote jusqu'à la fin de la pensée antique et au passage au Moyen Âge.
Contexte et histoire
Rappelez-vous d'où vient le texte : Hegel n'a pas écrit ces livres. Ce sont des cours donnés plusieurs fois à Iéna, Heidelberg et Berlin, que les éditeurs ont fondus après sa mort en un texte suivi, à partir de ses notes et de cahiers d'auditeurs. La thèse vaut néanmoins : l'histoire de la philosophie n'est pas un musée d'opinions fausses mais un seul raisonnement qui met des siècles, et aucun système n'est annulé par le suivant, mais conservé en lui.
Contexte éditorial, non une source citable : contrairement aux passages de l'œuvre, ces données ne peuvent pas être vérifiées dans le 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.…