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  1. What is Information After All? How the Founder of Modern Dialectical Logic Could Help the Founder of Cybernetics Answer This Question.Eugene Perevalov - manuscript
    N. Wiener's negative definition of information is well known: it states what information is not. According to this definition, it is neither matter nor energy. But what is it? It is shown how one can follow the lead of dialectical logic as expounded by G.W.F. Hegel in his main work -- "The Science of Logic" -- to answer this and some related questions.
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  2. Friedrich Engels und die »Dialektik der Natur«.Kaan Kangal - 2022 - In Smail Rapic (ed.), Naturphilosophie, Gesellschaftstheorie, Sozialismus Zur Aktualität von Friedrich Engels. Berlin: pp. 63-79.
  3. Reverberating the Glas: Towards a Deconstructive Account of Particularity in Hegel's Logic of the Concept.Jakub Mácha - 2022 - Hegel Bulletin 43 (1):93-120.
    Understanding Hegel's account of particularity has proven to be anything but straightforward. Two main accounts of particularity have been advanced: the particular as an example or instance and the particular as a subjective perspective on a universal concept. The problem with these accounts is that they reduce particularity either to singularity or to universality. As Derrida's analyses make apparent, the ‘structure of exemplarity’ in Hegel is quite intricate. Hegel uses ‘example’ in three senses: it means ‘instance’, ‘illustration’, or ‘model’, ‘exemplary (...)
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  4. The Struggle is Real: An Exploration of 19th Century Notions of Striving, Dialectic, and General Unrest.Dustin Gray - 2021 - Dialogue: Journal of Phi Sigma Tau 63 (2-3):160-7.
    In the comprehension of many 19th century European philosophers, there seems ever present in much of the work, a shared notion of struggle. This notion seems mainly to arise within the confines of human consciousness. The notion of struggle is in fact pervasive in contemporary thought as well, and could simply be inherent to human nature. However, I will maintain specific focus on the notion of struggle as brought to light by a sampling of works by three relevant 19th century (...)
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  5. A Diagrammatic Representation of Hegel’s Science of Logic.Jens Lemanski & Valentin Pluder - 2021 - In Stapleton G. Basu A. (ed.), Diagrams 2021: Diagrammatic Representation and Inference. 93413 Cham, Deutschland: Springer. pp. 255-259.
    In this paper, we interpret a 19th century diagram, which is meant to visualise G.W.F. Hegel’s entire method of the `Science of Logic' on the basis of bitwise operations. For the interpretation of the diagram we use a binary numeral system, and discuss whether the anti-Hegelian argument associated with it is valid or not. The reinterpretation is intended to make more precise rules of construction, a stricter binary code and a review of strengths and weaknesses of the critique.
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  6. ¿Es posible entender la determinación de un concepto como una relación de orden en la lógica dialéctica de Hegel?Eduardo Dib - 2020 - Zenodo Profile by Eduardo Dib.
    By the beginning of the 19th century Hegel's dialectic turn contradiction (conceived as unity of a concept with its determined negation) into distinguished inference. In the course of 20th century a family of systems known as "paraconsistent" formalized dialectical logic according to the contemporary paradigm of inference, oriented to truth-preserving, and not powered anymore solely by contradiction. In this way, nevertheless, Hegel's idea of logic as unfolding of concepts ordered by degree of "determination" reached at every step of the process, (...)
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  7. La teoria del materialismo storico di Antonio Labriola.Matteo Gargani - 2020 - Archivio di Storia Della Cultura 33:159-187.
    ANTONIO LABRIOLA’S THEORY OF HISTORICAL MATERIALISM. The author examines Antonio Labriola’s interpretation of historical materialism in the Saggi intorno alla concezione materialistica della storia (Essays on the Materialistic Conception of History). The author identifies the key element to grasp the relevance of Labriola’s reading of Marxism in the concept of the theory developed in the Saggi. After reviewing the main interpretations of the Saggi, the author focuses on the relationship between history and theory showing up in Labriola’s reading. Firstly, the (...)
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  8. Engels’ Dialektik in der Dialektik der Natur.Kaan Kangal - 2020 - Zeitschrift Fur Marxistische Erneuerung 31 (122):81-94.
  9. Engels’s Emergentist Dialectics.Kaan Kangal - 2020 - Monthly Review 6 (72):18-27.
  10. Friedrich Engels: Emergenz und Dialektik.Kaan Kangal - 2020 - Widerspruch 70:43-56.
  11. Idols of the Mind Vs. True Reality.Bhakti Madhava Puri - 2020 - Princeton, NJ, USA: Bhakti Vedanta Institute of Spiritual Culture and Science.
    “It is probably justified in requiring a transformation of the image of the real world as it has been constructed in the last 300 years… [for] now it seems to work no longer. One must therefore go back 300 years and reflect on how one could have proceeded differently at that time, and how the whole subsequent development would then be modified. No wonder that puts us into boundless confusion!” :: a letter from Schrödinger to Einstein in 1950 -/- The (...)
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  12. Some Limits To Hegel's Appeal to Life.Andrew Werner - 2019 - Argumenta 8:143-157.
    For two hundred years, people have been trying to make sense of Hegel’s so-called “dialectical method”. Helpfully, Hegel frequently compares this method with the idea of life, or the organic (cf., e.g., PhG 2, 34, 56). This comparison has become very popular in the literature (in, e.g., Pippin, Beiser, and Ng). Typically, scholars who invoke the idea of life also note that the comparison has limits and that no organic analogy can completely explain the nature of the dialectical method. To (...)
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  13. Dialética negativa e radicalismo negro: Angela Davis nos anos 1960.Raphael F. Alvarenga - 2018 - Blog da Boitempo.
    The article focuses on a chapter of the biography of Angela Davis which, unless mistaken, has not yet received due attention: the training and intellectual experience with her German professors, Herbert Marcuse and Theodor W. Adorno. From the philosophical studies in Frankfurt in the 1960s to the more recent reflections on movements such as Black Lives Matter, there seems to be a continuity in the way she approaches contemporary social reality, a démarche that draws its strength from the original combination (...)
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  14. La dialettica dell'esperienza. Enzo Paci e Tran Duc Thao sulla transizione tra fenomenologia e materialismo dialettico.Francesco Pisano - 2018 - Politics. Rivista di Studi Politici 1 (9):117-131.
    Some developments of the last century’s philosophical culture show instances of solidarity between phenomenology and dialectical materialism. This paper discusses an aspect of these reconciliatory attempts, in order to clarify a few key features of the political projects they imply. I argue that the varying political outcomes of these theoretical operations depend on different conceptions of the transition between phenomenology and materialism. The perspective on this connection can be either materialistic or phenomenological. After an ahistorical introduction to the issue, I (...)
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  15. Weder Empirist noch Dogmatiker. Lukács interprete di Lenin.Matteo Gargani - 2017 - Materialismo Storico 3 (2):191-216.
    This paper examines Lukács’ interpretation of Lenin, with particular focus on his Lenin: A Study on the Unity of his Thought (1924), and the Postscript which was added to the book in January 1967. From 1924 onward, Lukács mainly focuses on the methodological basis of Lenin’s political thought, which vital point lays in applying the category of totality in order to grasp the complexity of the socio-historical conjuncture. In addition, Lukács deals with some ethical aspects of Lenin’s personality, i.e. his (...)
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  16. La négativité en litige : Heidegger, Hegel et l'origine de la négation dialectique.Olivier Huot-Beaulieu (ed.) - 2017 - Rennes: Presses universitaires de Rennes.
    Tout au long de son chemin de pensée, Heidegger a nourri une patiente explication avec Hegel, qu’il considérait comme son plus coriace adversaire. Or il s’avère que le litige qui les oppose concerne au premier chef le statut et l’origine de la négativité – problème qui s’impose, selon l’aveu même de Heidegger, à titre d’« unique pensée d’une pensée qui pose la question de l’être ». Partant du constat d’une affinité indéniable entre les deux penseurs quant au rôle insigne qui (...)
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  17. Integrative Dialogue as a Path to Universalism: The Case of Buber and Zhuangzi.Robert Elliott Allinson - 2016 - Dialogue and Universalism 26 (4):87-104.
    I argue that it is through an integrative dialogue based on the Ijing model of cooperative and cyclical change rather, than a Marxist or neo-Marxist dialectical model of change based upon the Hegelian model of conflict and replacement, that promises the greatest possibility of peaceful coexistence. As a case study of a dialogue between civilizations, I utilize both a mythical and an historical encounter between Martin Buber, representing the West, and Zhuangzi, representing the East. I show that despite the vast (...)
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  18. Retroactive Dialectics and Value in Marx's Capital.Italo Alves - 2016 - Revista Opinião Filosófica 7 (1).
    In this paper I expose Caligaris and Starostas argument on the logical character of the initial moments in Hegels and Marxs dialectics; I argue that the categories of Marxs theory of labor-value must be read in such a way that value, or substance of value, is taken non-substantially, arising only with the emergence of exchange value, or the value-form; Finally, I attempt to justify this reading from the standpoint of the idea of self-posited presuppositions, as developed by Slavoj Zizek.
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  19. Life, Logic, and the Pursuit of Purity.Alexander T. Englert - 2016 - Hegel-Studien 50:63-95.
    In the *Science of Logic*, Hegel states unequivocally that the category of “life” is a strictly logical, or pure, form of thinking. His treatment of actual life – i.e., that which empirically constitutes nature – arises first in his *Philosophy of Nature* when the logic is applied under the conditions of space and time. Nevertheless, many commentators find Hegel’s development of this category as a purely logical one especially difficult to accept. Indeed, they find this development only comprehensible as long (...)
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  20. Die Überwindung der technischen Auffassung der logischen Form - Ein Ausblick von Kant auf Hegel.Max Gottschlich - 2016 - Hegel-Jahrbuch 2016 (1):404-409.
  21. Merleau-Ponty’s Conception of Dialectics in Phenomenology of Perception.Christopher Pollard - 2016 - Critical Horizons 17 (3-4):358-375.
    Although the fact that Merleau-Ponty has a dialectical approach in Phenomenology of Perception has been discussed in recent Anglophone readings, there has not been an explicit clarification as to how his varying usages of the term hang together. Given his repeated references to Hegel and to dialectics, coupled with the fact that dialectics are not part of the Husserlian phenomenology or Heideggerean existentialism from which Merleau-Ponty draws so much, the question of just what he does with the idea of dialectics (...)
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  22. The Idea of Hegel's Science of Logic Stanley Rosen Chicago and London: The University of Chicago Press, 2014; 509 Pp.; $55.00. [REVIEW]Joseph Carew - 2015 - Dialogue 54 (2):382-384.
  23. Nishida Kitarō's Chiasmatic Chorology: Place of Dialectic, Dialectic of Place.John W. M. Krummel - 2015 - Indiana University Press.
    Nishida Kitarō is considered Japan's first and greatest modern philosopher. As founder of the Kyoto School, he began a rigorous philosophical engagement and dialogue with Western philosophical traditions, especially the work of G. W. F. Hegel. John W. M. Krummel explores the Buddhist roots of Nishida’s thought and places him in connection with Hegel and other philosophers of the Continental tradition. Krummel develops notions of self-awareness, will, being, place, the environment, religion, and politics in Nishida’s thought and shows how his (...)
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  24. Idols of the Mind Vs. True Reality.Bhakti Madhava Puri - 2015 - Darwin Under Siege.
    The analytical understanding cannot deal with integral wholes and therefore cannot understand the soul or God. The material body is illusory in the sense that it cannot be understood in its true identity without knowing its relationship to God. Analyzing its composition in terms of separated molecules or neurons is also illusory. To understand how to go from an untrue or partially true part to its truth in the whole a method developed by Hegel called conceptual thinking is required. Reproduction (...)
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  25. A Generalized Referential Theory of Truth-Values.Fabien Schang - 2015 - In Elena Dragalina Chernaya (ed.), Rationality in Action: Intentions, Interpretations and Interactions. Saint-Pétersbourg, Russie: pp. 157-178.
    Misunderstanding occurs between speakers when they disagree about the meaning of words in use. In the case of truth-values, Frege took these to be referents of sentences which consist of classes of accepted (i.e. “true”) or rejected (i.e. “false”) sentences. From this usual depiction of truth and falsity, a general algebraic framework is proposed to systematize the use of truth-values from a dialogical point of view of logic. A special attention will be paid to two radically opposed pseudo-speakers: Heraclites and (...)
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  26. Conquérir la négritude : considérations inessentielles sur le genre noir.Fabien Schang - 2015 - Nouvelles Études Francophones 29:60-77.
    Quel message est apporté par le courant littéraire de la négritude, et comment procède-t-il pour le transmettre? C'est par le biais d'une écriture introspective que la diaspora noire a conquis sa dignité et dépassé le stade victimaire, par-delà le seul cadre de la communauté francophone. A travers l'histoire de la traite et de la colonisation, notre lecture procédera en trois phases: une phase locutoire, consacrée à un rappel chronologique du contexte noir dans l'Histoire; une phase illocutoire, où seront exposées les (...)
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  27. DAS FORMAS CONCRETAS À LÓGICA DO CONCEITO: O PAPEL DA TEORIA DO SILOGISMO NA CIÊNCIA DA LÓGICA DE HEGEL.Maglaine Priscila Zoz - 2015 - Dissertation, Unioeste, Brazil
    Não é raro quando se trata da Lógica pensar na lógica aristotélica e toda a tradição que se efetivou posteriormente, sendo esta considerada como uma ciência finalizada e que, qualquer acréscimo lhe parece desnecessário. O que este trabalho busca mostrar é um modo diferente e possível para se pensar a lógica, sem que essa fique presa a uma construção puramente formal e fechada. Para tal tarefa, será definida a perspectiva que Hegel dá a essa ciência. A Lógica hegeliana possui desdobramentos (...)
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  28. Einleitung [zu Franz Ungler und Bruno Liebrucks].Max Gottschlich - 2014 - In Franz Ungler, Bruno Liebrucks' "Sprache und Bewußtsein". Vorlesung vom WS 1988, mit einem Geleitwort von Josef Simon, hg. und eingeleitet von M. Gottschlich. Alber. pp. 19-186.
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  29. Dialettica in-umana. Badiou lettore di Hegel.Giovanni Maria Mascaretti - 2014 - International Journal of Badiou Studies 3 (1):160-192.
    This article contests the division that, up to now, has characterized the two fundamental approaches to the philosophy of Alain Badiou. The first concentrates its attention upon the domain of being and being-there, while the other is concerned with the event and the retroactive coming-to-be of truths. As a matter of fact, it argues that this division misses Badiou’s core proposal: his attempt to renovate materialistic dialectics in order to account for the emergence of novelty in a divided situation. -/- (...)
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  30. The Logic of the Border.Ioannis Trisokkas - 2014 - Russian Sociological Review 13 (4):18-41.
    In his Science of Logic Hegel purports to give an account of a dialectical logic that generates the totality of being’s fundamental structures. This totality does not exhaust the richness of being, but it exhausts the basis of this richness. Any phenomenon, whether cognitive, scientific, social or political, is based upon some or all of those structures. The paper presents and examines the logic of a structure which pervades each and every phenomenon: the border(die Grenze). It is analyzed as an (...)
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  31. Hegel's Conception of Immanent Critique : Its Sources, Extent, and Limit.Karin de Boer - 2012 - In Ruth Sonderegger & Karin de Boer (eds.), Conceptions of Critique in Modern and Contemporary Philosophy. Palgrave-Macmillan.
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  32. Négativité et Logos dialectique chez le jeune Heidegger.Olivier Huot-Beaulieu - 2012 - Symposium 16 (1):129-154.
    Tout au long de sa carrière philosophique, Heidegger s’est livré à une constante explication avec Hegel, qu’il considérait comme son plus vif antagoniste. Dans le cadre de cet article, nous entendons nous rapporter aux origines de leur différend et prendre la mesure des griefs du jeune Heidegger à l’endroit de la dialectique hégélienne. Nous tenterons en un second lieu de démontrer que son opposition frontale camoufle en fait une secrète appropriation, puisque Heidegger aurait préalablement fait sienne l’idée d’un usage productif (...)
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  33. The Contradictions of Perceptual Consciousness That Lead to Resolution in its Next Stage of Subjective Evolution to Understanding.Bhakti Madhava Puri - 2012 - The Harmonizer.
    Previously it was found that the Thing is both One Thing and another Thing at the same time. The Understanding rejects such a contradiction but Reason accepts what comes before it and allows the necessity in thought to proceed to its own conclusion. The attempt to maintain distinctions such as essential vs. unessential, singleness vs. universality, etc. may appeal to what is called ‘ordinary common sense,’ but it can now be seen that they are really only abstractions from the actual (...)
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  34. Summary of the Development of Consciousness From Sense-Certainty to Perception and Then to Understanding.Bhakti Madhava Puri - 2012 - The Harmonizer.
    In Sense-certainty, the being of the particular object of sense was found to belong to the universality - of consciousness. This relationship between the universal truth of the object and its sensuous determinate particularity is called the Thing of Perception, basically a Thing and its perceived properties. However, in perception it was concluded that the particular Thing is ultimately resolved into the unconditioned universality of the Understanding. Thus in both Sense-certainty and Perception the particular object or Thing proves to be (...)
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  35. The Problem of ‘Ultimate Grounding’ in the Perspective of Hegel’s Logic.Dieter Wandschneider - 2012 - In Giacomo Rinaldi & Thamar Rossi Leidi (eds.), Il pensiero di Hegel nell'Età della globalizzazione. Rome: Aracne Editrice S.r.l.. pp. 75–100.
    What corresponds to the present-day ‘transcendental-pragmatic’ concept of ultimate grounding in Hegel is his claim to absoluteness of the logic. Hegel’s fundamental intuition is that of a ‘backward going grounding’ obtaining the initially unproved presuppositions, thereby ‘wrapping itself into a circle’ – the project of the self-grounding of logic, understood as the self-explication of logic by logical means. Yet this is not about one of the multiple ‘logics’ which as formal constructs cannot claim absoluteness. It is rather a fundamental logic (...)
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  36. The Dialectical Method: A Treatise Hegel Never Wrote.Clark Butler - 2011 - Humanity Books.
    This book proposes a treatise on the Hegelian dialectical method as based on dialectical logic. Part One explores sources of dialectical logic before Hegel in ancient thought. Part Two examines dialectical logic and the dialectical method in Hegel, with attention to the relationship between dialectical logic and contemporary formal logic. Part Three concerns the dialectical method after Hegel, in which we seek to show that the method is available for uses other than the one to which the historical Hegel put (...)
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  37. Scientific Platform of Knowing or Absolute Knowing.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Progress in philosophy means to understand and accept one point and from there go on to develop the next. The whole is made up of many parts just as a building is composed of many floors – we cannot take out one or more of the beginning floors and expect that the building can thereby be erected. The overall system of Hegel’s philosophy requires an understanding of each of the parts within it, especially the beginning steps. In the earlier articles (...)
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  38. Personality is the Root of All Science and Philosophy.Bhakti Madhava Puri - 2011 - The Harmonizer.
    It is best to study Hegel as he presents himself in the context of his own writings. In this way we allow Hegel to teach us what the Science of Philosophy is, and how, through such Science, the Absolute Truth reveals or rationally unfolds itself, although this may challenge, in a radical and transformative way, the accepted ideas and methods we may currently have of philosophy and science. By taking the approach of simply following Hegel’s thought in its own development, (...)
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  39. The Truthful Comprehension of Reality.Bhakti Madhava Puri - 2011 - The Harmonizer.
    The objective here will be to take the subject (ego) and object (thing) that are held fixed, separate and in opposition to each other by the understanding and explicitly show them to be dialectically related in the dynamical movement of thinking. The dialectical movement of thought was explained by example in the propositional statement, S is P. The movement of the unified Concept as a whole, in which the fixed subject and object are considered as mere moments, constitutes the basic (...)
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  40. Unity of Knowing and Truth.Bhakti Madhava Puri - 2011 - The Harmonizer.
    To claim that there is a scientific Concept of knowledge may seem unfounded since it is only an assertion here at this point. We still have to demonstrate this claim. It will do no good to merely argue against the ideas of knowledge as instrument, etc. that may already be accepted since these are also unfounded assertions. What we will therefore actually do is to show that the Concept of knowledge is not a mere assertion like the others by turning (...)
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  41. Science of Religion - Hegel's Philosophy and God.Bhakti Madhava Puri - 2011 - The Harmonizer.
    Religion is basically a consciousness or awareness of God. This means that Religion depends upon a difference between the finite subject or consciousness and the infinite object or God. This difference is maintained because of the way Man relates to God in religion, i.e. through feeling, love, etc. Philosophy is the scientific comprehension of Truth, in which an identity-in-difference is sought between the subject and object or concept and object. This is attained through thinking, and not through feeling. Religion and (...)
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  42. Actualizing Movement of Thought.Bhakti Madhava Puri - 2011 - The Harmonizer.
    The consciousness of sense-certainty proves itself to be dialectical. It starts out with the certainty that its object is a singular immediate being. But it is just this ‘singular immediate being’ that turns around into its opposite to become a universal – i.e. it is true not only for a single but all individual objects since everything is a ‘singular immediate being’. ‘Every individual is different’ because each has free will and is independent of others. If this is universally true (...)
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  43. Contradictions Are Theoretical, Neither Material nor Practical. On Dialectics in Tong, Mao and Hegel.Asger Sørensen - 2011 - Danish Yearbook of Philosophy 46 (1):37-59.
    Tong Shijun holds a concept of dialectics which can also be found in Mao’s writings and in classical Chinese philosophy. Tong, however, is ambivalent in his attitude to dialectics in this sense, and for this reason he recommends Chinese philosophy to focus more on formal logic. My point will be that with another concept of dialectics Tong can have dialectics without giving up on logic and epistemology. This argument is given substance by an analysis of texts by Mao, Tong and (...)
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  44. Hegel on the Particular in the Science of Logic.Ioannis D. Trisokkas - 2011 - The Owl of Minerva 43 (1/2):1-40.
    Hegel begins the third main part of the Science of Logic, the “logic of the concept,” with the dialectic of universality. This dialectic, however, proves to be insufficient for the exposition of the fundamental structure of being-as-concept, because it is dominated by the perspective of self-identity. For this reason speculative logic develops a dialectic of particularity whose domain is dominated by the perspective of difference. While the dialectic of universality made explicit the meaning of the proposition-of-reason being-as-concept is universal, the (...)
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  45. Dialettica Aporetica: Il Parmenide di Platone Nella Dialettica Hegeliana.Adalberto Coltelluccio - 2010 - Il Prato.
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  46. Figures of Hegelian Dialectics: Observations on “The Cross and the Rose”.Elena Ficara - 2010 - Archivio di Storia Della Cultura 23.
    This essay analyses Hegel’s use of the metaphor of «the cross and the rose», not only in the Preface to the Grundlinien der Philosophie des Rechts, which all major interpretations refer to, but also in two other texts: Wer denkt abstrakt? of 1807 and the 1829 review of Schubart's and Garganico’s Über Philosophie überhaupt... In Wer denkt abstrakt? Hegel criticizes a sentimental, as equivalent to a «non concrete», interpretation of the figure; in the Preface he claims that «reason is the (...)
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  47. Immagini della dialettica hegeliana. Osservazioni su "la croce e la rosa".Elena Ficara - 2010 - Archivio di Storia Della Cultura 23:279-294.
    This essay analyses Hegel’s use of the metaphor of «the cross and the rose», not only in the Preface to the Grundlinien der Philosophie des Rechts, which all major interpretations refer to, but also in two other texts: Wer denkt abstrakt? of 1807 and the 1829 review of Schubart's and Garganico’s Über Philosophie überhaupt... In Wer denkt abstrakt? Hegel criticizes a sentimental, as equivalent to a «non concrete», interpretation of the figure; in the Preface he claims that «reason is the (...)
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  48. De l’origine de la négativité chez Heidegger et Hegel.Olivier Huot-Beaulieu - 2010 - Ithaque 6:71-93.
    Le tome 68 de l’Édition intégrale des œuvres de Martin Heidegger, qui met en scène un important épisode de son explication avec Hegel, a relativement peu été commenté jusqu’à ce jour. Cet article se veut une analyse approfondie de la première moitié du texte, intitulée « La négativité ». Heidegger y traque l’origine de la négativité hégélienne et en vient à proposer lui-même un concept de « néant » qu’il juge plus originaire que celui de son prédécesseur.
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  49. A Scientific Understanding of Concept.Bhakti Madhava Puri - 2010 - The Harmonizer.
    Hegel considers the Concept (in German Begriffe) to be a spiritual entity - the soul, if you will, of a thing. Looked at in another way it may be considered (although not precisely) like the essence of a thing. It is what makes the thing whatever it is. Thus if we took the Concept of a room (let’s say “roomness”) away from a thing we would no longer have a room but something else. In this sense the Concept is essential (...)
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  50. A Unique Insight Into the Nature of "Knowing" and of the Concept.Bhakti Madhava Puri - 2010 - The Harmonizer.
    The purpose of Hegel’s Phenomenology of Spirit is to demonstrate that the Concept is the underlying reality or Truth that lies hidden to ordinary knowing. Once the Concept is revealed it becomes the object of scientific development in his Encyclopedia of the Philosophical Sciences, but because of its absolute nature the Concept and its development are identical while different simultaneously. On the absolute platform opposites are identical in their differences, just as the absolute value |1| is the same as the (...)
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