- Tapa blanda: 282 páginas
- Editor: Bloomsbury 3PL (4 de noviembre de 2010)
- Colección: Continuum Philosophy Dictionaries
- Idioma: Inglés
- ISBN-10: 1847065910
- ISBN-13: 978-1847065919
- Valoración media de los clientes: Sé el primero en opinar sobre este producto
- Clasificación en los más vendidos de Amazon: nº1.484.179 en Libros en idiomas extranjeros (Ver el Top 100 en Libros en idiomas extranjeros)
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The Hegel Dictionary (Continuum Philosophy Dictionaries) Tapa blanda – 4 nov 2010
Descripción del producto
Professor Magee's text covers the whole of Hegel's works. Each entry if clearly written with examples that make Hegel's terms and ideas understandable without simplifying their meanings or inclining them toward one interpretation or another. This work is invaluable for anyone studying Hegel's philosophy, especially those coming to his writings for the first time.
Journal of European Studies vol 42 issue 1
Reviewed in the Tijdschrift voor Filosofie 73 (2011), 3
Magee's determination to make Hegel accessible will, one hopes, be rewarded by a new generation of readers prepared for their own adventures in the concept.
Reseña del editor
The Hegel Dictionary is a comprehensive and accessible guide to the world of G.W.F. Hegel, one of the most important and influential thinkers in the history of philosophy. Meticulously researched and extensively cross-referenced, this unique book provides a firm grounding in the central themes of Hegel's thought. Students will discover a wealth of useful information and analysis. A-Z entries include clear definitions of key terms used in Hegel's writings and detailed synopses of his major works. The Dictionary also includes entries on Hegel's philosophical influences, such as Kant, Fichte, and Schelling, and those he influenced, including Marx. It covers everything that is essential to a sound understanding of Hegel's philosophy, offering clear and accessible explanations of often complex terminology. The Hegel Dictionary is the ideal resource for anyone reading or studying Hegel or Modern European Philosophy more generally.Ver Descripción del producto
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Magee uses many examples not only explaining Hegel’s terminology but the potential problems encountered with Hegel’s meaning. An example of note is under “cunning of reason (die List der Vernunft) …for Hegel, history has a knowable pattern and moves toward an end result: the achievement by human beings of self-awareness, which is simultaneously the achievement of freedom. This process has always been at work in history, though human beings are usually unaware of it. The apparent difficulty with this view, however, is not only that so much that has happened in history seems irrational or accidental, but that the individual historical actors generally have had in view their own personal, selfish ends, not those of the ‘idea’” (67). (Underlining added)
I chose to read this work from beginning to end, but the manner in which it is arranged lends it to be conveniently consulted when studying Hegel’s philosophy. Either way, for those interested in Hegel, it is a worthwhile asset for adding clarity to Hegel’s basic concepts and terminology.
--Oliver Haddo, Professor/Historian
Below are some of the highlights.
Overview of Hegel's Thought
“For Hegel human beings are the self-consciousness of existence itself” (Magee 2). Hegel inverts Aristotle’s chain of being. The lower gives way to the higher. The highest form of consciousness will include self-reflection. The goal of the Absolute is to posit enough in order for it to be an "idea of an idea," all previous ideas having been sublated.
Earlier philosophers used absolutum to mean “God,” but god defined as a “coincidence of opposites” (Magee 19). Hegel: when the Absolute is conceived as the transcendent unity of all things (cancellation of differences), it is really an empty concept. The Absolute is the whole.
existence exists in order to achieve consciousness of itself (20). Perpetually gives rise to conditions for it to overcome. The final moment is when self-relatedness is achieved through self-consciousness.
For Hegel universals and particulars are not separate “things.” Nor are universals “in” particulars. Rather, “particulars are within universals” (61). The universal has no reality apart from its concrete realization.
Spirit as self-consciousness has a dual object: the thing out there (given in perception) and itself, which is in opposition to the thing. The subject is moved to transform the object out of the desire to confront itself. When a subject wishes to know itself, it must split into a subjective side (which knows) and an objective side (known). Since we desire total self-reflection, this means transforming the object into a mirror of myself (70). This leads to postmodern violence.
Analysis and Conclusion:
Magee focuses on Hegel's key works (each book given at least a two page treatment), with *most* of the key terms in the book. Key philosophers (Kant, Schelling, Marx) receive substantial treatment.
There is some repetition, but I suppose that can't be help. Magee concludes with a short but useful bibliography.