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  1. Cosmology, Astronomy, and Philosophy around 1800: Schelling, Hegel, Herder.Laura Follesa - 2022 - Hopos: The Journal of the International Society for the History of Philosophy of Science 12 (1):242-260.
    This article focuses on debates on philosophical knowledge, mathematics, and the empirical sciences by analyzing the positions on cosmological and astronomical knowledge, around 1800, of three German authors: Herder, Schelling, and Hegel. I show the mutual interdependence of Schelling’s and Hegel’s Naturphilosophie and Herder’s Ideen, and I then demonstrate that the latter’s position during the last years of his life was a reaction to Schelling’s and Hegel’s speculative philosophy. While Herder seems to ignore the works of the Naturphilosophen in his (...)
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  2. Comets and Moons: The For-another in Hegel's Philosophy of Nature.Jeffrey Reid - 2013 - The Owl of Minerva 45 (1/2):1-11.
    This paper examines the Hegelian moment of the for-another in its negative relation to the other moment of particularity: the for-itself. I identify the dissolving, fluidifying action of the for-another by examining figures within the Philosophy of Nature, particularly comets and moons, but also Hegel’s physics of light and sound. The dissolution of the lunar for-itself at the hands of the cometary for-another illustrates how the dynamic relation between the two moments of particularity participates in the presentation of essence, within (...)
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  3. The Trembling of the Concept: The Material Genesis of Living Being in Hegel's Realphilosophie.Joseph Carew - 2012 - Pli 23.
    Although Hegel's absolute idealism is often presented as a solipsistically self-grounding, the Realphilosophie offers us an another image of Hegel which not only challenges standard interpretations, but more importantly gives us valuable resources to rethink living being. The zero-level determinacy of nature as “the idea in its otherness” has two consequences. Firstly, the starting point of any philosophy of nature must be a realism, insofar as nature's material constitution shows itself as unthought-like. Secondly, if idealism is to be viable, it (...)
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  4. Cracking Open the Inverted World: Teleology Without End.Curtis Reed Naser - 1993 - Dissertation, State University of New York at Stony Brook
    The "inverted world" and "dialectic of life" sections of G. W. F. Hegel's Phenomenology of Spirit are analyzed in terms of Immanuel Kant's theory of teleological judgment as set forth in his Critique of Judgment. ;It is argued that the "inverted world" is an appropriation of Kant's speculations in the third Critique concerning the teleological unification of the laws of nature. The resultant concept of "infinity" is then analyzed as it develops in the "dialectic of life" as an appropriation of (...)
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  5. Hegel and Newtonianism: Trinity College, Cambridge University, August 30 to September 4, 1989.John Burbidge - 1990 - The Owl of Minerva 21 (2):238-239.
    On Thursday evening, August 30, 1989, in the Combination Room of Trinity College, Cambridge University, Michael Petry of Erasmus University, Rotterdam, opened the conference he had organized on “Hegel and Newtonianism.” Under the sponsorship of the Istituo per gli Studi Filosofici of Naples, Petry invited more than 40 scholars from Italy, Germany, Switzerland, Holland, Belgium, Denmark, the United Kingdom, the United States, and Canada to discuss the relation between eighteenth century Newtonian science and Hegel’s philosophy of nature.
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  6. Hegel and the Big Bang.Jeffrey Reid - manuscript
    This is a version of a book chapter included in a mss on Hegel and the Absolute. It deals with metaphysical issues in Big Bang cosmology (the Big Crunch, the Big Chill, the anthropic principle, singularities...) from a Hegelian point of view. If human consciousness is an undeniable feature of the universe, then can we not say that the universe possesses or has possessed consciousness and therefore is or has been conscious? Similarly, Hegel's Absolute knows itself through the self-knowing agency (...)
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