Hegel and Aristotle

Ferrarin, Alfredo

doi:10.1017/cbo9780511498107

Cited by 108 publications

(6 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Hegel broadly claims that his own system absorbed all previous philosophies. In particular, the influence of Plato and Aristotle upon Hegel far outweigh the other philosophical influences (Ferrarin, 2001(Ferrarin, , 2019Stace, 1924). I briefly mention Plato's concept of the Forms and Aristotle's disagreement with the Platonic Forms because this break with Plato further defines the philosophical notion of nous that Hegel imbibed and, I believe, is now found within modern sense-making.…”

Section: Parmenides and Sense: Acquiring Knowledgementioning

confidence: 99%

“How didst thou come beneath the murky darkness?”: sense-making in light of the ancient Greeks and in the spirit of Hegel

Gross

2023

View full text Add to dashboard Cite

PurposeThis piece explores the philosophical origins of sense-making as defined in Brenda Dervin’s methodology.Design/methodology/approachThis conceptual paper locates the origins of sense-making's rich ontological, epistemological and etymological heritage to the Classical Greece and the Pre-Socratic period. The Greek origins of sense-making‘s philosophical undercurrents surface again in Hegel’s Phenomenology of Spirit before the idea is picked up again in twentieth century philosophy and library science.FindingsThis is a conceptual paper and no empirical findings are presented.Originality/valueThis paper makes an original contribution to the study of information seeking and to sense making theory and methodology.

show abstract

Section: Parmenides and Sense: Acquiring Knowledgementioning

confidence: 99%

“How didst thou come beneath the murky darkness?”: sense-making in light of the ancient Greeks and in the spirit of Hegel

Gross

2023

View full text Add to dashboard Cite

show abstract

“…DePaul University, Chicago, USA kthomp12@depaul.edu Notes 1 To employ Hegel's technical vocabulary, that which is an sich governs its own process of maturation whereby it necessarily becomes für sich and, in its ultimate moment of consummation, inevitably reaching its telos, that which is an sich come into its own, anundfürsichsein. 2 For a subtle and rigorous account of the relationship between Hegel and Aristotle, including the heritage of Aristotelian philosophy in the late eighteenth and early nineteenth centuries in Germany, see Ferrarin (2001). 3 G. W. F. Hegel, Vorlesungen über die Philosophie der Weltgeschichte.…”

Section: Kevin Thompsonmentioning

confidence: 99%

Contra Teleology: Hegel on Subjective and Objective Purpose

Thompson

2022

Hegel Bulletin

View full text Add to dashboard Cite

Hegel's system is not teleological. For a philosophy to be teleological, as I shall use the term, means that it takes the basic nature of the world itself or any foundational account of that world to be defined ultimately by final causality. Such a view has, of course, long stood as the dominant model for interpreting Hegel's system. This essay argues, to the contrary, that the accounts of Teleology and Life in the Science of Logic, and more precisely their analyses of what Hegel calls there subjective purpose and objective purpose, actually demonstrate this conception of teleology to be profoundly mistaken. The conventional reading of these sections is that they argue for two related claims: (1) that the means-ends relationship of extrinsic purposiveness—subjective purpose—is made possible by the intrinsic self-organizing process of intrinsic purposiveness; and (2) that intrinsic purposiveness—objective purpose—takes the basic structure of an organism, a natural purpose (Naturzweck), as its model, a model defined by final causality. I show this to be a deeply flawed interpretation. Hegel certainly shows that extrinsic purposiveness entails intrinsic purposiveness, but he does not conceive of intrinsic purposiveness, objective purpose, in terms of the final causality inherent in the model of a natural purpose. Rather, the systematic account of logical life argues that the activity of life must be understood as genus and this as a process of self-differentiation where the immanent and necessary unfolding of determinate negation itself, and itself alone, engenders the development without possessing or relating itself to any antecedent content. Hence, this austere thesis, rather than any form of final causality, is, as Hegel puts it, the truth of teleology, the nature of the absolute idea, and, as a result, Hegel's system is shown, at its very core, not to be teleological.

show abstract

“…La ontología hegeliana está muy influenciada por la aristotélica, de quien Hegel se puede considerar su continuador (Ferrarin, 2001;Gérard, 2012;Lobkowicz, 1989). Aristóteles define la sustancia como el fundamento último de la realidad, refiriéndose a ella como sustancia primera o substrato (hypokéimenon) del que se predican diferentes aspectos a modo de categorías; sin embargo, de esa sustancia primera no se predica nada.…”

Section: La Predicación En Aristóteles Y Hegel: De La Sustancia Al Su...unclassified

Hegel, Nietzsche y las relaciones entre lenguaje y realidad: Comparativa computacional de los textos Fenomenología del espíritu (1807) y Así habló Zaratustra (1883-85)

Loureda

2022

Revista Logos

View full text Add to dashboard Cite

This article addresses the philosophical debate between Hegelian idealism and Nietzschean vitalism that arises within the framework of modern philosophy. It is a transition in which the conception and use of language and grammar come to have fundamental ontological connotations, which can be appreciated very well in the contrast of the main texts of each author: Phenomenology of the spirit and Thus spoke Zarathustra, which have made up the corpus of this study. To observe their grammatical structures, an analysis using the new computational tools and approaches suggested from the most recent approaches of the digital Humanities has been seen opportune. It is a quantitative approach that tries to complement the close reading that a specialist can carry out. Specifically, natural language processing (known as NLP) has been applied, through a pre-trained model and by programming in R. It has been possible to detect the type of terms used in both texts, distinguishing their different grammatical functions, the dependencies between terms and the verb tenses. The article shows, quantitatively, how distant the two philosophers are and how they use grammar equally tenaciously to express and give to understand their ideas. From their philosophies it can be affirmed that grammar and ontology form a unit: grammar is used to reinforce philosophical ideas as much as these ideas are already derived, formed, in the grammatical structures themselves. Finally, computational tools prove to be, through this article, a pertinent complement for philosophical analysis.

show abstract

Hegel and Aristotle

Cited by 108 publications

References 0 publications

“How didst thou come beneath the murky darkness?”: sense-making in light of the ancient Greeks and in the spirit of Hegel

“How didst thou come beneath the murky darkness?”: sense-making in light of the ancient Greeks and in the spirit of Hegel

Contra Teleology: Hegel on Subjective and Objective Purpose

Hegel, Nietzsche y las relaciones entre lenguaje y realidad: Comparativa computacional de los textos Fenomenología del espíritu (1807) y Así habló Zaratustra (1883-85)

Contact Info

Product

Resources

About