Il testo analizza tre diverse declinazioni del concetto di illuminismo nella riflessione hegeliana e cerca di mostrare che l’intento di Hegel è quello di dispiegare un nuovo concetto di ragione, nei confronti del quale la ragione illuminista si presenta come istanza necessaria, ma al contempo incompleta. L’Illuminismo rappresenta un’esperienza storica di negazione dell’esistente che si diffonde come una malattia infettiva che distrugge il corpo collettivo che la ospita, ma che non può e non deve essere arrestata. Piuttosto, l’unico modo di (...) produrre gli anticorpi necessari per superare quel contagio dilagante è attraversare il baratro in cui esso fa sprofondare il legame tra io e mondo, tra particolare e universale. (shrink)

The article aims to show the different declinations of the double conceptual movement—from reason to organism and from organism to reason—that can be found in Kant and Hegel, and the implications of such differences for their respective philosophical systems and for their conception of reason. Whereas in Kant the movement from reason to organism and from organism to reason turns out to be “interrupted”, so that the it is never completely fulfilled, Hegel, presenting the organism as “reason in sensible form”, (...) opens up the possibility of a complete intelligibility of the former while at the same time guaranteeing the conceptual space for a complete self-understanding of reason in the sense of a living being. However, if the living organism is a real instantiation of reason, such instantiation is presented as not sufficient, since the animal is an incomplete realization of reason. In this sense, the relation reason-organism seems to take the shape of a hierarchical movement in which the latter is subordinated to the former. And yet, Hegel speaks of the self-realizing movement of reason as the movement in which it shows its organic and living character. (shrink)

RESUMEN Este paper intenta dar cuenta del concepto de filosofía elaborado por Hegel, en los primeros años de Jena, como instancia más acabada de reconciliación de las escisiones propias de la cultura moderna. Se intenta mostrar que, a pesar de las diferencias existentes entre el Hegel jenense y el Hegel sucesivo a la Fenomenología del espíritu, la idea de la filosofía como lugar de conciliación se mantiene, lo que no implica, un pactar con la realidad ni un pensar la actividad (...) intelectual como refugio incontaminado, sino como lugar de transfiguración unitaria del mundo efectivamente existente. ABSTRACT This paper aims to highlight the Hegelian concept of philosophy, in the early years of his stay in Jena, as the most fulfilled instance of reconciliation of the splits of to modern culture. It tries to show that, despite the existing differences between this period of Hegelian production and the period following the Phenomenology of Spirit, the idea of philosophy as an instance of reconciliation is maintained, which does not imply, for Hegel, either pacting with reality or thinking intellectual activity as an uncontaminated refuge. Thought is instead an operation of unitary transfiguration of the effectively existing world. (shrink)

El texto presenta un análisis de la estructura del tiempo mesiánico que Benjamin intenta pensar desde el punto de vista de su indisoluble conexión con los conceptos de felicidad y redención. El recorrido conceptual va desde los escritos de juventud, en los que la constelación felicidad-redención adquiere una fisonomía definida -conjugándose con una crítica elegante y puntual de la modernidad- a las tesis Sobre el concepto de historia, en las cuales tal constelación se entrelaza con la figura del Eingedenken, que (...) determina un desplazamiento conceptual importante en el horizonte teórico del autor, y representa además la especificidad y la riqueza de su reflexión sobre el tiempo y la historia.This paper presents an analysis of the structure of Messianic time that Benjamin tries to think from the point of view of its inextricable connection to the concepts of happiness and redemption. The conceptual discussion starts with the early writings, in which the constellation happiness-redemption acquires a definite physiognomy -combining with an elegant and specific critique of modernity- to the theses Über den Begriff der Geschichte, in which this constellation is intertwined with the figure of Eingedenken, which determines an important conceptual shift in the author's theoretical horizon, also representing the specificity and richness of his reflections on time and history. (shrink)

ABSTRACT In this paper, we show that Kant’s complex concept of an “intuitive understanding”, which operates in his work as a tool for defining the peculiar character of our understanding, is critically absorbed by Hegel’s concept of “objective thought.” By means of this concept, Hegel first rejects the representational conception of thought that is implied by the Kantian concept of an intuitive understanding and, second, he proposes a way of comprehending thought that allows a new conception of the relationship between (...) the subject and reality. (shrink)

El paper analiza la lectura hegeliana del concepto de entendimiento intuitivo en Fe y saber. Como intentaremos mostrar, tal concepto constituye un modelo cognoscitivo privilegiado para Hegel en virtud de su carácter de “universal sintético”, es decir, en virtud del hecho de que aquí el todo se constituye como lo que contiene el fundamento de la posibilidad de las formas de las partes y de la conexión de las mismas entre ellas y con la totalidad. El universal que Kant atribuye (...) al entendimiento intuitivo en el § 77 de la KU se presenta, para Hegel, como totalidad que contiene la ratio de la identidad de las partes, y, al mismo tiempo, la ratio de su diversidad. (shrink)