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Friedrich Wilhelm Joseph Schelling</a></div><div class="wp-workCard_item"><span>Anales del seminario de historia de la filosofía</span><span>, 2023</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ce27c7593b409a4e19d5b9844ce5f05d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105840398,"asset_id":106913604,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105840398/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106913604"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106913604"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106913604; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=106913604]").text(description); $(".js-view-count[data-work-id=106913604]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 106913604; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='106913604']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 106913604, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ce27c7593b409a4e19d5b9844ce5f05d" } } $('.js-work-strip[data-work-id=106913604]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":106913604,"title":"Consideraciones preliminares sobre la pregunta acerca del origen del lenguaje. 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Límites del modelo silogístico en la dialéctica hegeliana de la mediación" class="work-thumbnail" src="https://attachments.academia-assets.com/93721938/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/90051099/Esencia_y_Concepto_en_la_arquitectura_l%C3%B3gica_L%C3%ADmites_del_modelo_silog%C3%ADstico_en_la_dial%C3%A9ctica_hegeliana_de_la_mediaci%C3%B3n">Esencia y Concepto en la arquitectura lógica. Límites del modelo silogístico en la dialéctica hegeliana de la mediación</a></div><div class="wp-workCard_item"><span>Eikasía. Revista de filosofía</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In its effort to avoid the accusation of dogmatism, post-metaphysical Hegelianism has opted to u...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In its effort to avoid the accusation of dogmatism, post-metaphysical Hegelianism <br />has opted to understand logical architecture as a great syllogism whose middle term would be the Essence and whose methodical operation would be especially visible in the dialectic of reflection. The problem is that Hegel does not develop the dialectic of the syllogism in that place, nor according to that dialectical scheme, but in the sphere of the Concept and according to the characteristic triplicity of his dialectic. This forces to move the center of the logical architecture to that place, relegating the presumed centrality of the Essence to the condition of a mere place of passage or transit towards the Concept. In favor of it seems to speak the overcoming that the Essence experiences in the transit to the superior Concept sphere, but also the dialectic characteristic of that sphere, whose deployment is considered as a «dialectics of the medium» destined to dilute and cancel all forms of centrality. Independent. Throughout these pages, we will verify how the medium of the Essence appears in the sphere of the subjective and objective Concept until reaching a turning point in the outcome of Teleology, from which it is finally integrated. in the perfect mediation of the Idea.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4a236e17b59bd8d073d2ecf638c8e8dd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":93721938,"asset_id":90051099,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/93721938/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="90051099"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="90051099"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 90051099; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=90051099]").text(description); $(".js-view-count[data-work-id=90051099]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 90051099; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='90051099']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 90051099, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4a236e17b59bd8d073d2ecf638c8e8dd" } } $('.js-work-strip[data-work-id=90051099]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":90051099,"title":"Esencia y Concepto en la arquitectura lógica. 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Revista de filosofía"},"translated_abstract":"In its effort to avoid the accusation of dogmatism, post-metaphysical Hegelianism\r\nhas opted to understand logical architecture as a great syllogism whose middle term would be the Essence and whose methodical operation would be especially visible in the dialectic of reflection. The problem is that Hegel does not develop the dialectic of the syllogism in that place, nor according to that dialectical scheme, but in the sphere of the Concept and according to the characteristic triplicity of his dialectic. This forces to move the center of the logical architecture to that place, relegating the presumed centrality of the Essence to the condition of a mere place of passage or transit towards the Concept. In favor of it seems to speak the overcoming that the Essence experiences in the transit to the superior Concept sphere, but also the dialectic characteristic of that sphere, whose deployment is considered as a «dialectics of the medium» destined to dilute and cancel all forms of centrality. Independent. Throughout these pages, we will verify how the medium of the Essence appears in the sphere of the subjective and objective Concept until reaching a turning point in the outcome of Teleology, from which it is finally integrated. in the perfect mediation of the Idea.","internal_url":"https://www.academia.edu/90051099/Esencia_y_Concepto_en_la_arquitectura_l%C3%B3gica_L%C3%ADmites_del_modelo_silog%C3%ADstico_en_la_dial%C3%A9ctica_hegeliana_de_la_mediaci%C3%B3n","translated_internal_url":"","created_at":"2022-11-05T12:12:39.385-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":93721938,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/93721938/thumbnails/1.jpg","file_name":"382_Texto_del_articulo_435_2_10_20221105_1_.pdf","download_url":"https://www.academia.edu/attachments/93721938/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Esencia_y_Concepto_en_la_arquitectura_lo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/93721938/382_Texto_del_articulo_435_2_10_20221105_1_-libre.pdf?1667678039=\u0026response-content-disposition=attachment%3B+filename%3DEsencia_y_Concepto_en_la_arquitectura_lo.pdf\u0026Expires=1733185101\u0026Signature=Esbj11I0--RQXzKRbBiL5xcVUeDP3gt3FnY~murY2ZDBgy1YkxmLVXhZ0DYYymlb3hyBgez-YDjrAwJUr9Hsp1mLlLbGXGpQoy5OECbvcPtfmpyl~rc~AbFUU-YD9Isr6sT~T50LJNNi31XFGjPWC8GlfYvQlkfuIg0wYmFbj3ub~QZr5Sn8ZwnBFHRETXhVer1NFnQbOWm-OuHYxdibBbOxQZ7CAdyyAynDkMLYBDyxnjhrqUXwm-am7sCjxWR92mdbaFJIiDYG3vwnfxUeZqcuWu8-oy18xI4wuDCOw2VINJ7ELCG5a0ZUIQNpRUDEFzzuBOVp32SY5sMnN8LYTw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Esencia_y_Concepto_en_la_arquitectura_lógica_Límites_del_modelo_silogístico_en_la_dialéctica_hegeliana_de_la_mediación","translated_slug":"","page_count":82,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":93721938,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/93721938/thumbnails/1.jpg","file_name":"382_Texto_del_articulo_435_2_10_20221105_1_.pdf","download_url":"https://www.academia.edu/attachments/93721938/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Esencia_y_Concepto_en_la_arquitectura_lo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/93721938/382_Texto_del_articulo_435_2_10_20221105_1_-libre.pdf?1667678039=\u0026response-content-disposition=attachment%3B+filename%3DEsencia_y_Concepto_en_la_arquitectura_lo.pdf\u0026Expires=1733185101\u0026Signature=Esbj11I0--RQXzKRbBiL5xcVUeDP3gt3FnY~murY2ZDBgy1YkxmLVXhZ0DYYymlb3hyBgez-YDjrAwJUr9Hsp1mLlLbGXGpQoy5OECbvcPtfmpyl~rc~AbFUU-YD9Isr6sT~T50LJNNi31XFGjPWC8GlfYvQlkfuIg0wYmFbj3ub~QZr5Sn8ZwnBFHRETXhVer1NFnQbOWm-OuHYxdibBbOxQZ7CAdyyAynDkMLYBDyxnjhrqUXwm-am7sCjxWR92mdbaFJIiDYG3vwnfxUeZqcuWu8-oy18xI4wuDCOw2VINJ7ELCG5a0ZUIQNpRUDEFzzuBOVp32SY5sMnN8LYTw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":117392,"name":"Hermenéutica","url":"https://www.academia.edu/Documents/in/Hermen%C3%A9utica"},{"id":117413,"name":"Metafísica","url":"https://www.academia.edu/Documents/in/Metaf%C3%ADsica"},{"id":140221,"name":"Fenomenologia","url":"https://www.academia.edu/Documents/in/Fenomenologia"},{"id":152278,"name":"Lógica","url":"https://www.academia.edu/Documents/in/L%C3%B3gica"},{"id":569390,"name":"Humanidades y Filosofía de la Educación","url":"https://www.academia.edu/Documents/in/Humanidades_y_Filosofia_de_la_Educacion"},{"id":669523,"name":"Dialéctica","url":"https://www.academia.edu/Documents/in/Dial%C3%A9ctica"},{"id":1142642,"name":"Silogismo","url":"https://www.academia.edu/Documents/in/Silogismo"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="83232731"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/83232731/H%C3%B6lderlin_y_la_l%C3%B3gica_hegeliana_Consideraciones_cr%C3%ADticas_sobre_la_lectura_de_Felipe_Mart%C3%ADnez_Marzoa"><img alt="Research paper thumbnail of Hölderlin y la lógica hegeliana. Consideraciones críticas sobre la lectura de Felipe Martínez Marzoa" class="work-thumbnail" src="https://attachments.academia-assets.com/88648129/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/83232731/H%C3%B6lderlin_y_la_l%C3%B3gica_hegeliana_Consideraciones_cr%C3%ADticas_sobre_la_lectura_de_Felipe_Mart%C3%ADnez_Marzoa">Hölderlin y la lógica hegeliana. Consideraciones críticas sobre la lectura de Felipe Martínez Marzoa</a></div><div class="wp-workCard_item"><span>Claridades. Revista de filosofía</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article I will discuss some points about the interpretation on the Science of logic out...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article I will discuss some points about the interpretation on the Science of  logic  outlined  by  F.  Martínez  Marzoa  in  Hölderlin  y  la  lógica  hegeliana.  The  premise of this booklet is that Hölderlin would be the «undeclared interlocutor» of  this  work,  which  would  have  been  conceived  by  Hegel  as  an  assumption  of  his  critic  to  Fichte  in  Judgment  and  Being.  Within  this  interpretation,  the  «Doctrine  of  the  Concept»  appears  as  the  logical  place  of  self-suppression  of  reflection  that  Hölderlin  had  considered  original  and  irreducible.  Throughout  these pages, I intend to prove: 1) that the aforementioned self-suppression does not  imply  the  simple  negation  of  reflection  and  the  consequent  affirmation  of  an areflexive absolute, but rather the affirmation of the absolute as reflection; 2) that the negativity of the Concept is distinguished both from the nothingness of the Being, as from the negation of the Essence, configuring a kind of «topic of reflection»; 3) that this does not prevent to understand reflection as something present  at  the  very  beginning  of  Logic,  although  not  in  the  category  of  Being  itself.  Assuming  these  three  points  implies  to  accept  that  Hölderlin’s  position  would not get simply integrated into the Science of logic (turning the poet into a kind of «essential (not external) critic of the work)», but surpassed in the genuine sense of the hegelian Aufhebung.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bcbe8d27b14e66729713763a7325bb96" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88648129,"asset_id":83232731,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88648129/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83232731"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83232731"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83232731; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83232731]").text(description); $(".js-view-count[data-work-id=83232731]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83232731; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83232731']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 83232731, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bcbe8d27b14e66729713763a7325bb96" } } $('.js-work-strip[data-work-id=83232731]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83232731,"title":"Hölderlin y la lógica hegeliana. Consideraciones críticas sobre la lectura de Felipe Martínez Marzoa","translated_title":"","metadata":{"doi":"10.24310/Claridadescrf.v14i2.12911","abstract":"In this article I will discuss some points about the interpretation on the Science of logic outlined by F. Martínez Marzoa in Hölderlin y la lógica hegeliana. The premise of this booklet is that Hölderlin would be the «undeclared interlocutor» of this work, which would have been conceived by Hegel as an assumption of his critic to Fichte in Judgment and Being. Within this interpretation, the «Doctrine of the Concept» appears as the logical place of self-suppression of reflection that Hölderlin had considered original and irreducible. Throughout these pages, I intend to prove: 1) that the aforementioned self-suppression does not imply the simple negation of reflection and the consequent affirmation of an areflexive absolute, but rather the affirmation of the absolute as reflection; 2) that the negativity of the Concept is distinguished both from the nothingness of the Being, as from the negation of the Essence, configuring a kind of «topic of reflection»; 3) that this does not prevent to understand reflection as something present at the very beginning of Logic, although not in the category of Being itself. Assuming these three points implies to accept that Hölderlin’s position would not get simply integrated into the Science of logic (turning the poet into a kind of «essential (not external) critic of the work)», but surpassed in the genuine sense of the hegelian Aufhebung.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Claridades. Revista de filosofía"},"translated_abstract":"In this article I will discuss some points about the interpretation on the Science of logic outlined by F. Martínez Marzoa in Hölderlin y la lógica hegeliana. The premise of this booklet is that Hölderlin would be the «undeclared interlocutor» of this work, which would have been conceived by Hegel as an assumption of his critic to Fichte in Judgment and Being. Within this interpretation, the «Doctrine of the Concept» appears as the logical place of self-suppression of reflection that Hölderlin had considered original and irreducible. Throughout these pages, I intend to prove: 1) that the aforementioned self-suppression does not imply the simple negation of reflection and the consequent affirmation of an areflexive absolute, but rather the affirmation of the absolute as reflection; 2) that the negativity of the Concept is distinguished both from the nothingness of the Being, as from the negation of the Essence, configuring a kind of «topic of reflection»; 3) that this does not prevent to understand reflection as something present at the very beginning of Logic, although not in the category of Being itself. Assuming these three points implies to accept that Hölderlin’s position would not get simply integrated into the Science of logic (turning the poet into a kind of «essential (not external) critic of the work)», but surpassed in the genuine sense of the hegelian Aufhebung.","internal_url":"https://www.academia.edu/83232731/H%C3%B6lderlin_y_la_l%C3%B3gica_hegeliana_Consideraciones_cr%C3%ADticas_sobre_la_lectura_de_Felipe_Mart%C3%ADnez_Marzoa","translated_internal_url":"","created_at":"2022-07-16T00:52:05.506-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":88648129,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88648129/thumbnails/1.jpg","file_name":"Holderlin_y_la_logica_hegeliana.pdf","download_url":"https://www.academia.edu/attachments/88648129/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Holderlin_y_la_logica_hegeliana_Consider.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88648129/Holderlin_y_la_logica_hegeliana-libre.pdf?1657960060=\u0026response-content-disposition=attachment%3B+filename%3DHolderlin_y_la_logica_hegeliana_Consider.pdf\u0026Expires=1733185101\u0026Signature=Fs48K-0UeU8WpxTOwNMmJGtLGq4j7PJhwpEcrPPg~KwVMAEBGAPNqTLOAt~LX7VbEl0jCkZVr7oMg56ikn-FCf2gjDtAWKGsrXkZrU33Wr3w~QtA-WDN9ksh79HzmZ4G9wxgTzHm8spuDQHETldYpXFSpOdxi8mSk1V-hCdpGNHNg45HWiZqTkqpAbC8Rgfp4leKuAr1FVfexGXjWSZIsQoX-iC-YDY~w~ZY5a0MvqqHWj7PAg1YBzhLxvtIPQnuCLKfvhNh9AJg6mnZ5-VpUNMeot0KtxG2LBrXu4e3BuLpZ22F-saFxUpiL-hZznzKVHrCeUn59FtczN3HdLTxmQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Hölderlin_y_la_lógica_hegeliana_Consideraciones_críticas_sobre_la_lectura_de_Felipe_Martínez_Marzoa","translated_slug":"","page_count":74,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":88648129,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88648129/thumbnails/1.jpg","file_name":"Holderlin_y_la_logica_hegeliana.pdf","download_url":"https://www.academia.edu/attachments/88648129/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Holderlin_y_la_logica_hegeliana_Consider.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88648129/Holderlin_y_la_logica_hegeliana-libre.pdf?1657960060=\u0026response-content-disposition=attachment%3B+filename%3DHolderlin_y_la_logica_hegeliana_Consider.pdf\u0026Expires=1733185101\u0026Signature=Fs48K-0UeU8WpxTOwNMmJGtLGq4j7PJhwpEcrPPg~KwVMAEBGAPNqTLOAt~LX7VbEl0jCkZVr7oMg56ikn-FCf2gjDtAWKGsrXkZrU33Wr3w~QtA-WDN9ksh79HzmZ4G9wxgTzHm8spuDQHETldYpXFSpOdxi8mSk1V-hCdpGNHNg45HWiZqTkqpAbC8Rgfp4leKuAr1FVfexGXjWSZIsQoX-iC-YDY~w~ZY5a0MvqqHWj7PAg1YBzhLxvtIPQnuCLKfvhNh9AJg6mnZ5-VpUNMeot0KtxG2LBrXu4e3BuLpZ22F-saFxUpiL-hZznzKVHrCeUn59FtczN3HdLTxmQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics"},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism"},{"id":16206,"name":"Dialectic","url":"https://www.academia.edu/Documents/in/Dialectic"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel"},{"id":38924,"name":"Hegel (Philosophy) (Philosophy)","url":"https://www.academia.edu/Documents/in/Hegel_Philosophy_Philosophy_"},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa"},{"id":171631,"name":"Idealismo","url":"https://www.academia.edu/Documents/in/Idealismo"},{"id":397481,"name":"Metafisica","url":"https://www.academia.edu/Documents/in/Metafisica"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="73050637"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/73050637/Heidegger_y_la_superaci%C3%B3n_de_la_metaf%C3%ADsica_Itinerario_de_una_progresiva_radicalizaci%C3%B3n"><img alt="Research paper thumbnail of Heidegger y la superación de la metafísica. Itinerario de una progresiva radicalización" class="work-thumbnail" src="https://attachments.academia-assets.com/81726231/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/73050637/Heidegger_y_la_superaci%C3%B3n_de_la_metaf%C3%ADsica_Itinerario_de_una_progresiva_radicalizaci%C3%B3n">Heidegger y la superación de la metafísica. Itinerario de una progresiva radicalización</a></div><div class="wp-workCard_item"><span>Eikasía. Revista de filosofía</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Despite his clear will of demarcation, the shadow of metaphysics haunts Heidegger throughout his ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Despite his clear will of demarcation, the shadow of metaphysics haunts Heidegger throughout his work, periodically emerging under the guise that he considers the most remote from his philosophical program: that of Hegelian idealism. How to interpret the constant emergence of this shadow in a philosophy that has tried so hard to ward it off? Does he appear as the emissary of his inability to overcome metaphysics? This is how Heidegger himself seems to have understood it, who continues to redefine his relationship with metaphysics over the years, trying new ways of overcoming it. This article covers the most important milestones of this evolution, focusing on the terminological variations that run through it. There seems to be a growing radicalization that threatens to betray the assumptions of their initial program inspired by the Kantian foundation of the eigentliche Metaphysik. Is this radicalization the result of the better understanding of the problem of metaphysics that Heidegger would have acquired over the years, or should it be understood rather as a reaction to the misunderstandings surrounding the reception of his initial show?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1d5eeec90900b22594f933922ccb4cda" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":81726231,"asset_id":73050637,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/81726231/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="73050637"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="73050637"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 73050637; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=73050637]").text(description); $(".js-view-count[data-work-id=73050637]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 73050637; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='73050637']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 73050637, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1d5eeec90900b22594f933922ccb4cda" } } $('.js-work-strip[data-work-id=73050637]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":73050637,"title":"Heidegger y la superación de la metafísica. 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Comentario de un conocido pasaje sobre Spinoza" class="work-thumbnail" src="https://attachments.academia-assets.com/67989875/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49729386/Ate%C3%ADsmo_pante%C3%ADsmo_acosmismo_y_monote%C3%ADsmo_en_la_filosof%C3%ADa_de_Hegel_Comentario_de_un_conocido_pasaje_sobre_Spinoza">Ateísmo, panteísmo, acosmismo y monoteísmo en la filosofía de Hegel. Comentario de un conocido pasaje sobre Spinoza</a></div><div class="wp-workCard_item"><span>Eikasía. Revista de filosofía</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Atheism and pantheism have been systematically rejected by Hegel throughout his work. The Anm. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Atheism and pantheism have been systematically rejected by Hegel throughout his <br /> work. The Anm. of § 573 of the Enz. is a paradigmatic testimony of this rejection, in <br />which the philosopher strongly criticizes pantheism, and at the same time he clearly <br />distances himself from atheism. This has not prevented those closest to his philosophy from seeing in his critique of religion a declaration of atheism, nor has his absolute idealism appear to the most critical eyes as a kind of buried pantheism, suspiciously akin to what Heine called «the secret religion of Germany». The purpose of this article is to show the misunderstandings that underlie these interpretations, analyzing the passages that have contributed to give rise to them. Among which stands out the famous eulogy to Spinoza of the Berlin Lessons, erroneously taken as a declaration of pantheistic faith. The commentary on this well-known passage will show that behind the aforementioned praise, neither supposedly Spinozian “atheism” nor “pantheism” is hidden, but rather a certain form of “acosmism” and “philosophical monotheism” that Hegel considers a precursor of idealism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9ca7d58beb437f12032ec4fcfd7e3220" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67989875,"asset_id":49729386,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67989875/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49729386"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49729386"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49729386; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49729386]").text(description); $(".js-view-count[data-work-id=49729386]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49729386; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49729386']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 49729386, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9ca7d58beb437f12032ec4fcfd7e3220" } } $('.js-work-strip[data-work-id=49729386]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49729386,"title":"Ateísmo, panteísmo, acosmismo y monoteísmo en la filosofía de Hegel. 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The commentary on this well-known passage will show that behind the aforementioned praise, neither supposedly Spinozian “atheism” nor “pantheism” is hidden, but rather a certain form of “acosmism” and “philosophical monotheism” that Hegel considers a precursor of idealism.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Eikasía. Revista de filosofía"},"translated_abstract":"Atheism and pantheism have been systematically rejected by Hegel throughout his \n work. The Anm. of § 573 of the Enz. is a paradigmatic testimony of this rejection, in \nwhich the philosopher strongly criticizes pantheism, and at the same time he clearly \ndistances himself from atheism. This has not prevented those closest to his philosophy from seeing in his critique of religion a declaration of atheism, nor has his absolute idealism appear to the most critical eyes as a kind of buried pantheism, suspiciously akin to what Heine called «the secret religion of Germany». The purpose of this article is to show the misunderstandings that underlie these interpretations, analyzing the passages that have contributed to give rise to them. Among which stands out the famous eulogy to Spinoza of the Berlin Lessons, erroneously taken as a declaration of pantheistic faith. 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Prefacio al "capítulo final" de la Historia del espíritu universal" class="work-thumbnail" src="https://attachments.academia-assets.com/64382360/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44042388/La_muerte_de_Hegel_y_el_esp%C3%ADritu_del_hegelianismo_Prefacio_al_cap%C3%ADtulo_final_de_la_Historia_del_esp%C3%ADritu_universal">La muerte de Hegel y el espíritu del hegelianismo. Prefacio al "capítulo final" de la Historia del espíritu universal</a></div><div class="wp-workCard_item"><span>Eikasía. Revista de filosofía</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen: La muerte de Hegel es tomada frecuentemente por los intérpretes como el acontecimiento q...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Resumen: La muerte de Hegel es tomada frecuentemente por los intérpretes como el acontecimiento que marca el final de la metafísica. Lo que generalmente se asume con ello no es sólo una determinada periodización de la historia de la filosofía, sino también una muy determinada interpretación de su "final" como agotamiento de algo que ha llegado al final de sus fuerzas y se desvanece como algo caduco y obsoleto. Pero si esto es así, ¿cómo explicar entonces los constantes repuntes del hegelianismo a lo largo del s. XX? ¿Son las últimas apariciones de una sombra del pasado que se deja ver por última vez antes de desvanecerse por completo? ¿O son más bien las manifestaciones de un espíritu vivo que se niega a ser enterrado como un "perro muerto"? ¿Es verdaderamente la muerte de Hegel como la del perro, o más bien como la de espíritu que mira a la muerte a los ojos y emerge renovado de ella? ¿Son las diversas reacciones contra Hegel que se suceden a lo largo del pensamiento postmetafísico la clara expresión histórica de una nueva conciencia filosófica que ha conseguido romper el lazo con la metafísica, o son más bien el síntoma de una nueva enajenación del espíritu destinada a escribir un nuevo capítulo de la Historia universal? El objetivo de este artículo es evidenciar el hegelianismo como el momento decisivo y final del despliegue del espíritu en el camino hacia la autoconciencia universal. <br /><br />Abstract: The death of Hegel and the spirit of Hegelianism. Preface to the "final chapter" of the History of the universal spirit Hegel's death is frequently taken by interpreters as the event that marks the end of metaphysics. What is generally assumed with it is not only a certain periodization of the history of philosophy, but also a very determined interpretation of its "end" as exhaustion of something that has reached the end of its forces and vanishes as something expired and obsolete. But if this is so, how can we explain then the constant upsurges of Hegelianism throughout the s. XX? Are they the latest appearances of a shadow from the past that is last seen before fading away entirely? Or are they rather the manifestations of a living spirit that refuses to be buried like a "dead dog"? Is Hegel's death truly like the one of the dog, or rather like the one of the spirit that looks death in the eye and emerges renewed through it? Are the various reactions against Hegel that occur throughout post-metaphysical thought the clear historical expression of a new philosophical consciousness that has managed to break the link with metaphysics, or are they rather the symptom of a new alienation of the spirit destined to write a new chapter of universal history? The objective of this article is to highlight Hegelianism as the decisive and final moment of the spirit deployment on the path to the universal self-consciousness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7a9ae65d44658fd53a7ed4698ea9721e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64382360,"asset_id":44042388,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64382360/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44042388"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44042388"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44042388; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44042388]").text(description); $(".js-view-count[data-work-id=44042388]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44042388; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44042388']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44042388, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7a9ae65d44658fd53a7ed4698ea9721e" } } $('.js-work-strip[data-work-id=44042388]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44042388,"title":"La muerte de Hegel y el espíritu del hegelianismo. Prefacio al \"capítulo final\" de la Historia del espíritu universal","translated_title":"","metadata":{"volume":"95","abstract":"Resumen: La muerte de Hegel es tomada frecuentemente por los intérpretes como el acontecimiento que marca el final de la metafísica. Lo que generalmente se asume con ello no es sólo una determinada periodización de la historia de la filosofía, sino también una muy determinada interpretación de su \"final\" como agotamiento de algo que ha llegado al final de sus fuerzas y se desvanece como algo caduco y obsoleto. Pero si esto es así, ¿cómo explicar entonces los constantes repuntes del hegelianismo a lo largo del s. XX? ¿Son las últimas apariciones de una sombra del pasado que se deja ver por última vez antes de desvanecerse por completo? ¿O son más bien las manifestaciones de un espíritu vivo que se niega a ser enterrado como un \"perro muerto\"? ¿Es verdaderamente la muerte de Hegel como la del perro, o más bien como la de espíritu que mira a la muerte a los ojos y emerge renovado de ella? ¿Son las diversas reacciones contra Hegel que se suceden a lo largo del pensamiento postmetafísico la clara expresión histórica de una nueva conciencia filosófica que ha conseguido romper el lazo con la metafísica, o son más bien el síntoma de una nueva enajenación del espíritu destinada a escribir un nuevo capítulo de la Historia universal? El objetivo de este artículo es evidenciar el hegelianismo como el momento decisivo y final del despliegue del espíritu en el camino hacia la autoconciencia universal. \n\nAbstract: The death of Hegel and the spirit of Hegelianism. Preface to the \"final chapter\" of the History of the universal spirit Hegel's death is frequently taken by interpreters as the event that marks the end of metaphysics. What is generally assumed with it is not only a certain periodization of the history of philosophy, but also a very determined interpretation of its \"end\" as exhaustion of something that has reached the end of its forces and vanishes as something expired and obsolete. But if this is so, how can we explain then the constant upsurges of Hegelianism throughout the s. XX? Are they the latest appearances of a shadow from the past that is last seen before fading away entirely? Or are they rather the manifestations of a living spirit that refuses to be buried like a \"dead dog\"? Is Hegel's death truly like the one of the dog, or rather like the one of the spirit that looks death in the eye and emerges renewed through it? Are the various reactions against Hegel that occur throughout post-metaphysical thought the clear historical expression of a new philosophical consciousness that has managed to break the link with metaphysics, or are they rather the symptom of a new alienation of the spirit destined to write a new chapter of universal history? The objective of this article is to highlight Hegelianism as the decisive and final moment of the spirit deployment on the path to the universal self-consciousness.","more_info":"ISSN 1885-5679","page_numbers":"309-345","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Eikasía. Revista de filosofía"},"translated_abstract":"Resumen: La muerte de Hegel es tomada frecuentemente por los intérpretes como el acontecimiento que marca el final de la metafísica. Lo que generalmente se asume con ello no es sólo una determinada periodización de la historia de la filosofía, sino también una muy determinada interpretación de su \"final\" como agotamiento de algo que ha llegado al final de sus fuerzas y se desvanece como algo caduco y obsoleto. Pero si esto es así, ¿cómo explicar entonces los constantes repuntes del hegelianismo a lo largo del s. XX? ¿Son las últimas apariciones de una sombra del pasado que se deja ver por última vez antes de desvanecerse por completo? ¿O son más bien las manifestaciones de un espíritu vivo que se niega a ser enterrado como un \"perro muerto\"? ¿Es verdaderamente la muerte de Hegel como la del perro, o más bien como la de espíritu que mira a la muerte a los ojos y emerge renovado de ella? ¿Son las diversas reacciones contra Hegel que se suceden a lo largo del pensamiento postmetafísico la clara expresión histórica de una nueva conciencia filosófica que ha conseguido romper el lazo con la metafísica, o son más bien el síntoma de una nueva enajenación del espíritu destinada a escribir un nuevo capítulo de la Historia universal? El objetivo de este artículo es evidenciar el hegelianismo como el momento decisivo y final del despliegue del espíritu en el camino hacia la autoconciencia universal. \n\nAbstract: The death of Hegel and the spirit of Hegelianism. Preface to the \"final chapter\" of the History of the universal spirit Hegel's death is frequently taken by interpreters as the event that marks the end of metaphysics. What is generally assumed with it is not only a certain periodization of the history of philosophy, but also a very determined interpretation of its \"end\" as exhaustion of something that has reached the end of its forces and vanishes as something expired and obsolete. But if this is so, how can we explain then the constant upsurges of Hegelianism throughout the s. XX? Are they the latest appearances of a shadow from the past that is last seen before fading away entirely? Or are they rather the manifestations of a living spirit that refuses to be buried like a \"dead dog\"? Is Hegel's death truly like the one of the dog, or rather like the one of the spirit that looks death in the eye and emerges renewed through it? Are the various reactions against Hegel that occur throughout post-metaphysical thought the clear historical expression of a new philosophical consciousness that has managed to break the link with metaphysics, or are they rather the symptom of a new alienation of the spirit destined to write a new chapter of universal history? The objective of this article is to highlight Hegelianism as the decisive and final moment of the spirit deployment on the path to the universal self-consciousness.","internal_url":"https://www.academia.edu/44042388/La_muerte_de_Hegel_y_el_esp%C3%ADritu_del_hegelianismo_Prefacio_al_cap%C3%ADtulo_final_de_la_Historia_del_esp%C3%ADritu_universal","translated_internal_url":"","created_at":"2020-09-08T06:34:27.764-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64382360,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64382360/thumbnails/1.jpg","file_name":"La muerte de Hegel y el espíritu del hegelianismo.pdf","download_url":"https://www.academia.edu/attachments/64382360/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"La_muerte_de_Hegel_y_el_espiritu_del_heg.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64382360/La_muerte_de_Hegel_y_el_esp%C3%ADritu_del_hegelianismo-libre.pdf?1599575464=\u0026response-content-disposition=attachment%3B+filename%3DLa_muerte_de_Hegel_y_el_espiritu_del_heg.pdf\u0026Expires=1733135602\u0026Signature=AetxtNAdW8MUQez7yJO3kzWGG8ngikwhesLaoNr3Cmk8du2NdHTEuOWxvjsjdrU0xywvu28JZEUoQtHEEfbR3OvXcfydI6DpByuWTl6iWHJrcBiXcYn2s3p-fIr2BleP5PybqVyIh9qIH1Te4ShljhhnhjAtOMcaDgBTZDdxs7Rq7C4cz5UqzCP5YYlBofrlCjVLz~ZJ3B5B1kH0wdhfWKRHg04XA3MIvpAms9u9VH5htWQhdZiO4RAZpJdW7LZbJ-0e1Y5hgnStKEQxP7KOQrZfbRWq~7ayEpNTtN39DW2eLwH5t9T1nXZCCc0BHbigdBTByS2vK-TSjX8QYkKwXg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"La_muerte_de_Hegel_y_el_espíritu_del_hegelianismo_Prefacio_al_capítulo_final_de_la_Historia_del_espíritu_universal","translated_slug":"","page_count":37,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":64382360,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64382360/thumbnails/1.jpg","file_name":"La muerte de Hegel y el espíritu del hegelianismo.pdf","download_url":"https://www.academia.edu/attachments/64382360/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"La_muerte_de_Hegel_y_el_espiritu_del_heg.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64382360/La_muerte_de_Hegel_y_el_esp%C3%ADritu_del_hegelianismo-libre.pdf?1599575464=\u0026response-content-disposition=attachment%3B+filename%3DLa_muerte_de_Hegel_y_el_espiritu_del_heg.pdf\u0026Expires=1733135602\u0026Signature=AetxtNAdW8MUQez7yJO3kzWGG8ngikwhesLaoNr3Cmk8du2NdHTEuOWxvjsjdrU0xywvu28JZEUoQtHEEfbR3OvXcfydI6DpByuWTl6iWHJrcBiXcYn2s3p-fIr2BleP5PybqVyIh9qIH1Te4ShljhhnhjAtOMcaDgBTZDdxs7Rq7C4cz5UqzCP5YYlBofrlCjVLz~ZJ3B5B1kH0wdhfWKRHg04XA3MIvpAms9u9VH5htWQhdZiO4RAZpJdW7LZbJ-0e1Y5hgnStKEQxP7KOQrZfbRWq~7ayEpNTtN39DW2eLwH5t9T1nXZCCc0BHbigdBTByS2vK-TSjX8QYkKwXg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel"},{"id":305650,"name":"Hegelianism","url":"https://www.academia.edu/Documents/in/Hegelianism"},{"id":1047749,"name":"Postmetaphisical Philosophy","url":"https://www.academia.edu/Documents/in/Postmetaphisical_Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43819606"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43819606/Hegel_y_las_inhibiciones_lectoras_de_Heidegger_Las_desventuras_de_la_diferencia_en_la_lectura_heideggeriana_de_Hegel"><img alt="Research paper thumbnail of Hegel y las inhibiciones lectoras de Heidegger. Las desventuras de la diferencia en la lectura heideggeriana de Hegel" class="work-thumbnail" src="https://attachments.academia-assets.com/64138038/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43819606/Hegel_y_las_inhibiciones_lectoras_de_Heidegger_Las_desventuras_de_la_diferencia_en_la_lectura_heideggeriana_de_Hegel">Hegel y las inhibiciones lectoras de Heidegger. Las desventuras de la diferencia en la lectura heideggeriana de Hegel</a></div><div class="wp-workCard_item"><span>Logos. Anales del Seminario de Metafísica</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen. Se trata de evidenciar los presupuestos de la lectura heideggeriana de Hegel. Hegelianos...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Resumen. Se trata de evidenciar los presupuestos de la lectura heideggeriana de Hegel. Hegelianos y antihegelianos asumen estos presupuestos como algo incontestable; unos movidos por la necesidad de combatir el retorno del espectro hegeliano, otros por la necesidad de liberarlo de su estigma onto-teológico. El resultado es una interpretación reduccionista de la filosofía de Hegel, que regala la mayoría de sus conceptos fundamentales a la crítica heideggeriana, al considerarlos contaminados por el totalitarismo de la clausura y de la identidad. Una interpretación como ésta descansa, sin embargo, en presupuestos muy cuestionables que conviene explicitar, y entre los que cabe destacar la interpretación heideggeriana de la Aufhebung como superación de la diferencia. El propósito de este artículo es perseguir las aventuras de la diferencia en algunos puntos clave de la dialéctica hegeliana (fundamentalmente: la figura de la Conciencia desdichada y la categoría lógica de la Reflexión) que Heidegger trata insatisfactoriamente en su comentario, sirviéndose de maniobras sospechosas que pueden leerse como síntomas de una inhibición. <br /><br />Abstract. It's about evidencing the presuppositions of the Heideggerian reading of Hegel. Hegelians and anti-Hegelians have assumed these presuppositions as something incontestable; some moved by the need to combat the return of the Hegelian spectrum, others by the need to release it from the onto-theological stigma. The result of it is a reductionist interpretation of Hegel's philosophy, which gives most of its fundamental concepts to Heidegger's critics, considering them contaminated by the totalitarism of closure and identity. An interpretation like this lies, however, on very questionable assumptions that should be made explicit, and among which we can highlight the Heideggerian interpretation of the Aufhebung as overcoming of difference. The purpose of this article is to pursue the adventures of difference in some key points of the Hegelian dialectic (fundamentally: the figure of the unhappy consciousness and the logical category of Reflection) that Heidegger deals insufficiently in his commentary, using suspicious maneuvers that they can be read as symptoms of an inhibition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ca5d29078ec8df9794272f04ef893c02" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64138038,"asset_id":43819606,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64138038/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43819606"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43819606"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43819606; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43819606]").text(description); $(".js-view-count[data-work-id=43819606]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43819606; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43819606']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43819606, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ca5d29078ec8df9794272f04ef893c02" } } $('.js-work-strip[data-work-id=43819606]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43819606,"title":"Hegel y las inhibiciones lectoras de Heidegger. Las desventuras de la diferencia en la lectura heideggeriana de Hegel","translated_title":"","metadata":{"doi":"10.5209/asem.70844","volume":"53","abstract":"Resumen. Se trata de evidenciar los presupuestos de la lectura heideggeriana de Hegel. Hegelianos y antihegelianos asumen estos presupuestos como algo incontestable; unos movidos por la necesidad de combatir el retorno del espectro hegeliano, otros por la necesidad de liberarlo de su estigma onto-teológico. El resultado es una interpretación reduccionista de la filosofía de Hegel, que regala la mayoría de sus conceptos fundamentales a la crítica heideggeriana, al considerarlos contaminados por el totalitarismo de la clausura y de la identidad. Una interpretación como ésta descansa, sin embargo, en presupuestos muy cuestionables que conviene explicitar, y entre los que cabe destacar la interpretación heideggeriana de la Aufhebung como superación de la diferencia. El propósito de este artículo es perseguir las aventuras de la diferencia en algunos puntos clave de la dialéctica hegeliana (fundamentalmente: la figura de la Conciencia desdichada y la categoría lógica de la Reflexión) que Heidegger trata insatisfactoriamente en su comentario, sirviéndose de maniobras sospechosas que pueden leerse como síntomas de una inhibición. \n\nAbstract. It's about evidencing the presuppositions of the Heideggerian reading of Hegel. Hegelians and anti-Hegelians have assumed these presuppositions as something incontestable; some moved by the need to combat the return of the Hegelian spectrum, others by the need to release it from the onto-theological stigma. The result of it is a reductionist interpretation of Hegel's philosophy, which gives most of its fundamental concepts to Heidegger's critics, considering them contaminated by the totalitarism of closure and identity. An interpretation like this lies, however, on very questionable assumptions that should be made explicit, and among which we can highlight the Heideggerian interpretation of the Aufhebung as overcoming of difference. The purpose of this article is to pursue the adventures of difference in some key points of the Hegelian dialectic (fundamentally: the figure of the unhappy consciousness and the logical category of Reflection) that Heidegger deals insufficiently in his commentary, using suspicious maneuvers that they can be read as symptoms of an inhibition.","page_numbers":"185-208","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Logos. Anales del Seminario de Metafísica"},"translated_abstract":"Resumen. Se trata de evidenciar los presupuestos de la lectura heideggeriana de Hegel. Hegelianos y antihegelianos asumen estos presupuestos como algo incontestable; unos movidos por la necesidad de combatir el retorno del espectro hegeliano, otros por la necesidad de liberarlo de su estigma onto-teológico. El resultado es una interpretación reduccionista de la filosofía de Hegel, que regala la mayoría de sus conceptos fundamentales a la crítica heideggeriana, al considerarlos contaminados por el totalitarismo de la clausura y de la identidad. Una interpretación como ésta descansa, sin embargo, en presupuestos muy cuestionables que conviene explicitar, y entre los que cabe destacar la interpretación heideggeriana de la Aufhebung como superación de la diferencia. El propósito de este artículo es perseguir las aventuras de la diferencia en algunos puntos clave de la dialéctica hegeliana (fundamentalmente: la figura de la Conciencia desdichada y la categoría lógica de la Reflexión) que Heidegger trata insatisfactoriamente en su comentario, sirviéndose de maniobras sospechosas que pueden leerse como síntomas de una inhibición. \n\nAbstract. It's about evidencing the presuppositions of the Heideggerian reading of Hegel. Hegelians and anti-Hegelians have assumed these presuppositions as something incontestable; some moved by the need to combat the return of the Hegelian spectrum, others by the need to release it from the onto-theological stigma. The result of it is a reductionist interpretation of Hegel's philosophy, which gives most of its fundamental concepts to Heidegger's critics, considering them contaminated by the totalitarism of closure and identity. An interpretation like this lies, however, on very questionable assumptions that should be made explicit, and among which we can highlight the Heideggerian interpretation of the Aufhebung as overcoming of difference. The purpose of this article is to pursue the adventures of difference in some key points of the Hegelian dialectic (fundamentally: the figure of the unhappy consciousness and the logical category of Reflection) that Heidegger deals insufficiently in his commentary, using suspicious maneuvers that they can be read as symptoms of an inhibition.","internal_url":"https://www.academia.edu/43819606/Hegel_y_las_inhibiciones_lectoras_de_Heidegger_Las_desventuras_de_la_diferencia_en_la_lectura_heideggeriana_de_Hegel","translated_internal_url":"","created_at":"2020-08-10T01:01:37.299-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64138038,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64138038/thumbnails/1.jpg","file_name":"70844-Texto del artículo-4564456593255-1-10-20200805.pdf","download_url":"https://www.academia.edu/attachments/64138038/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Hegel_y_las_inhibiciones_lectoras_de_Hei.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64138038/70844-Texto_del_art%C3%ADculo-4564456593255-1-10-20200805-libre.pdf?1597049070=\u0026response-content-disposition=attachment%3B+filename%3DHegel_y_las_inhibiciones_lectoras_de_Hei.pdf\u0026Expires=1733185101\u0026Signature=B5wDuCho80oVjRLSe3nrSb~HSLbYxKDKArmRYnHyEivqJxd8ZvpDYPjtRh218NmiT3Jr1atoRZjd0EPz2T1ATyZ-9kDTG499k78cwMjyL1ToCbv7qWB1QmNG3SpScXWceoR-p-PcPb1uaf5XVWW5qRp-ZvA3SIsMHzuNcNyrsQE480jSP3k~HfJ26kRJdx7o10nDpEiX8zRrOGdAJqbn4RQb5sStdm3U5YUrJE8hbrXtSpDQhicOiS9FYTbnIo3czdMCF5fvRJXyI3ImPvD2WfNAauwbrULq2A9j1k2e0u7zRurpIFzT55YAsZxLwpn2CqKc7-PC~N5HnR2Sm8vrMA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Hegel_y_las_inhibiciones_lectoras_de_Heidegger_Las_desventuras_de_la_diferencia_en_la_lectura_heideggeriana_de_Hegel","translated_slug":"","page_count":24,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":64138038,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64138038/thumbnails/1.jpg","file_name":"70844-Texto del artículo-4564456593255-1-10-20200805.pdf","download_url":"https://www.academia.edu/attachments/64138038/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Hegel_y_las_inhibiciones_lectoras_de_Hei.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64138038/70844-Texto_del_art%C3%ADculo-4564456593255-1-10-20200805-libre.pdf?1597049070=\u0026response-content-disposition=attachment%3B+filename%3DHegel_y_las_inhibiciones_lectoras_de_Hei.pdf\u0026Expires=1733185101\u0026Signature=B5wDuCho80oVjRLSe3nrSb~HSLbYxKDKArmRYnHyEivqJxd8ZvpDYPjtRh218NmiT3Jr1atoRZjd0EPz2T1ATyZ-9kDTG499k78cwMjyL1ToCbv7qWB1QmNG3SpScXWceoR-p-PcPb1uaf5XVWW5qRp-ZvA3SIsMHzuNcNyrsQE480jSP3k~HfJ26kRJdx7o10nDpEiX8zRrOGdAJqbn4RQb5sStdm3U5YUrJE8hbrXtSpDQhicOiS9FYTbnIo3czdMCF5fvRJXyI3ImPvD2WfNAauwbrULq2A9j1k2e0u7zRurpIFzT55YAsZxLwpn2CqKc7-PC~N5HnR2Sm8vrMA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":16206,"name":"Dialectic","url":"https://www.academia.edu/Documents/in/Dialectic"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel"},{"id":23520,"name":"Young Hegelians","url":"https://www.academia.edu/Documents/in/Young_Hegelians"},{"id":79123,"name":"Fenomenología","url":"https://www.academia.edu/Documents/in/Fenomenolog%C3%ADa"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33292871"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33292871/Die_absolute_Negativit%C3%A4t_und_die_Zerrissenheit_der_Reflexion_Die_Wesenslehre_als_Szenario_der_Antwort_Hegels_auf_Kant"><img alt="Research paper thumbnail of Die absolute Negativität und die Zerrissenheit der Reflexion. Die Wesenslehre als Szenario der Antwort Hegels auf Kant" class="work-thumbnail" src="https://attachments.academia-assets.com/53359376/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33292871/Die_absolute_Negativit%C3%A4t_und_die_Zerrissenheit_der_Reflexion_Die_Wesenslehre_als_Szenario_der_Antwort_Hegels_auf_Kant">Die absolute Negativität und die Zerrissenheit der Reflexion. Die Wesenslehre als Szenario der Antwort Hegels auf Kant</a></div><div class="wp-workCard_item"><span>Hegel-Jahrbuch, Berlin: Akademie Verlag</span><span>, 2016</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ec0e273385da3d16424069770ea21fa4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53359376,"asset_id":33292871,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53359376/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33292871"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33292871"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33292871; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33292871]").text(description); $(".js-view-count[data-work-id=33292871]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33292871; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33292871']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33292871, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ec0e273385da3d16424069770ea21fa4" } } $('.js-work-strip[data-work-id=33292871]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33292871,"title":"Die absolute Negativität und die Zerrissenheit der Reflexion. Die Wesenslehre als Szenario der Antwort Hegels auf Kant","translated_title":"","metadata":{"doi":"10.1515/hgjb-2016-0158","grobid_abstract":"zwei Stämme der menschlichen Erkenntnis […], die vielleicht aus einer gemeinschaftlichen, aber uns unbekannten Wurzel entspringen, nämlich Sinnlichkeit und Verstand, durch deren erstere uns Gegenstände gegeben, durch den zweiten aber gedacht werden\".1 Das bekannte Zitat von Kant kondensiert das Wesen der Kontroverse des Idealismus mit Kant über das Problem des Systems und des Fundaments der Transzendentalphilosophie. Einerseits ist das Bild der \"zwei Stämme\" mit der Idee eines unitarischen Systems unvereinbar -zumindest mit der Idee eines Systems, das \"aus höchstem Grundsatz sein muss, woraus alle Bestimmungen notwendig abgeleitet sind\".2 Andererseits passt die Vorstellung \"einer gemeinschaftlichen […] unbekannten Wurzel\" nicht zu der Idee eines Fundaments -zumindest in Hinblick auf das Prinzip, \"womit der Anfang der Wissenschaft gemacht werden muss\".3 Beide Formulierungen zeigen verschiedene Aspekte desselben Problems: Es handelt sich eben um das sogenannte Problem des \"Dings an sich\", das seit der frühesten Rezeption des Kantianismus als \"Achillesferse\" der Transzendentalphilosophie gilt. Dieses taucht zunächst auf der Ebene der \"zwei Stämme der menschlichen Erkenntnis\" auf und erstreckt sich im Weiteren auf die Ebene der \"unbekannten gemeinschaftlichen Wurzel\". Im ersten Fall ist das Problem des Dings an sich das Problem eines Verstandes, der nur Erscheinungen (und \"nicht die Dinge, wie sie an sich sind\")4 erkennen kann. Solch ein Verstand ist bei Hegel letztendlich \"selbst Erscheinung und nichts an sich\".5 Dahingegen setzt Hegel die Vernunft als Vermögen des Absoluten überhaupt. Gleiches gilt für Kant, der die Vernunft als das \"Vermögen der Prinzipien\" darstellt. Trotz allem ist aber im zweiten Fall die kantische Vernunft bei Hegel noch unfähiger, die Dinge an sich zu erkennen als der Verstand: Durch die Vernunft werden bei Kant die Dinge an sich gedacht, aber nicht erkannt.6 So wird das Problem des Dings an sich im zweiten Fall vom Bereich des Verstandes im Bereich des Denkens selbst verbreitet, diesmal eben nicht als das Problem eines Verstandes, \"der selbst Erscheinung und nichts an sich ist\", sondern als Problem einer Vernunft, die \"nicht fähig [sei], das Vernünftige zu erkennen\".7 Mit diesem zweiten Aspekt des Problems des Dings an sich wird die Situation der Transzendentalphilosophie Kants deutlich verschärft, denn damit entsteht die Unerforschlichkeit des Dings an sich im Bereich der Vernunft selbst; die gleiche Nacht des Dings an sich im Mittag des Begriffes selbst; da, wo letztendlich keine Unerforschlichkeit toleriert werden kann. Hegel nennt dies \"die Kantische gedankenlose Inkonsequenz\".8 Dies betrifft sowohl die kantische Darstellungsform des Systems als auch die des Fundaments, und zwar insofern beide auf das Problem 1 I. Kant, Kritik der reinen Vernunft [KrV], B 29.","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Hegel-Jahrbuch, Berlin: Akademie Verlag","grobid_abstract_attachment_id":53359376},"translated_abstract":null,"internal_url":"https://www.academia.edu/33292871/Die_absolute_Negativit%C3%A4t_und_die_Zerrissenheit_der_Reflexion_Die_Wesenslehre_als_Szenario_der_Antwort_Hegels_auf_Kant","translated_internal_url":"","created_at":"2017-06-01T12:45:07.574-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53359376,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53359376/thumbnails/1.jpg","file_name":"Die_absolute_Negativitt_und_die_Zerrissenheit_der_Reflexion.pdf","download_url":"https://www.academia.edu/attachments/53359376/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Die_absolute_Negativitat_und_die_Zerriss.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53359376/Die_absolute_Negativitt_und_die_Zerrissenheit_der_Reflexion-libre.pdf?1496346439=\u0026response-content-disposition=attachment%3B+filename%3DDie_absolute_Negativitat_und_die_Zerriss.pdf\u0026Expires=1733185101\u0026Signature=GMock7vQedaAi9OMnigsn7s8NACyhKc2YrvDBGcXsTbe7P32Z~WVy0wcItudRVNC3ClPk680rSLDogYYbhotPOoQ317l0fAf8DQPYmPRdGwiklsD1zzq9oOw3hSZnlowDy5DrpHbmb~hXSO1WHv9M3LjxGHFHRSRrhY2lUXUGlaMMItXyWB1FCFROeRATtIcCeilbbh0d6w31IraSMU~SsuL0bAVpljtKYuUlLbW~mjuvYx0imrhu3z8ZXMZGps9TN5PcIWzgoX2ziMc-tiV0S1~pjDQZZLKqVgNIysh7Ux2LyFRws4WJ1~oBHiHSO5ThkMZ2uDXaNTnqZYsmDAWkA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Die_absolute_Negativität_und_die_Zerrissenheit_der_Reflexion_Die_Wesenslehre_als_Szenario_der_Antwort_Hegels_auf_Kant","translated_slug":"","page_count":5,"language":"de","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":53359376,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53359376/thumbnails/1.jpg","file_name":"Die_absolute_Negativitt_und_die_Zerrissenheit_der_Reflexion.pdf","download_url":"https://www.academia.edu/attachments/53359376/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Die_absolute_Negativitat_und_die_Zerriss.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53359376/Die_absolute_Negativitt_und_die_Zerrissenheit_der_Reflexion-libre.pdf?1496346439=\u0026response-content-disposition=attachment%3B+filename%3DDie_absolute_Negativitat_und_die_Zerriss.pdf\u0026Expires=1733185101\u0026Signature=GMock7vQedaAi9OMnigsn7s8NACyhKc2YrvDBGcXsTbe7P32Z~WVy0wcItudRVNC3ClPk680rSLDogYYbhotPOoQ317l0fAf8DQPYmPRdGwiklsD1zzq9oOw3hSZnlowDy5DrpHbmb~hXSO1WHv9M3LjxGHFHRSRrhY2lUXUGlaMMItXyWB1FCFROeRATtIcCeilbbh0d6w31IraSMU~SsuL0bAVpljtKYuUlLbW~mjuvYx0imrhu3z8ZXMZGps9TN5PcIWzgoX2ziMc-tiV0S1~pjDQZZLKqVgNIysh7Ux2LyFRws4WJ1~oBHiHSO5ThkMZ2uDXaNTnqZYsmDAWkA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":849,"name":"Kant","url":"https://www.academia.edu/Documents/in/Kant"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel"},{"id":117405,"name":"Idealismo Alemán","url":"https://www.academia.edu/Documents/in/Idealismo_Aleman"}],"urls":[{"id":36892186,"url":"https://www.degruyter.com/document/doi/10.1515/hgjb-2016-0158/html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="20974630"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/20974630/Hegel_y_la_cuesti%C3%B3n_del_pensamiento_postmetaf%C3%ADsico_un_estudio_sobre_la_recepci%C3%B3n_del_concepto_hegeliano_de_negatividad_en_Heidegger_y_Adorno"><img alt="Research paper thumbnail of Hegel y la cuestión del pensamiento postmetafísico: un estudio sobre la recepción del concepto hegeliano de negatividad en Heidegger y Adorno" class="work-thumbnail" src="https://attachments.academia-assets.com/41653530/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/20974630/Hegel_y_la_cuesti%C3%B3n_del_pensamiento_postmetaf%C3%ADsico_un_estudio_sobre_la_recepci%C3%B3n_del_concepto_hegeliano_de_negatividad_en_Heidegger_y_Adorno">Hegel y la cuestión del pensamiento postmetafísico: un estudio sobre la recepción del concepto hegeliano de negatividad en Heidegger y Adorno</a></div><div class="wp-workCard_item"><span>Pensamiento. Revista de investigacion e informacion filosofica</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The contemporary reception of Hegel’s concept of negativity is shaped by an effort todisentangle ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The contemporary reception of Hegel’s concept of negativity is shaped by an effort todisentangle the above said concept from its function within the construction of absolute idealism. Such isthe main operation with which, of different way, Heidegger and Adorno coincide. What tries to be shownis, nevertheless, that far from overcoming Hegel, this operation liberates, rather, the conditions of notunilateral access to the genuine Hegelian concept of negativity, and that in this effect the Adornian andHeideggerian reconstruction of the negativity are complementary. The reading of Hegel which becomesthus possible should cast, at the same time, a new light on the conflict between dialectics and hermeneuticswithin the battlefield of post-metaphysical thinking, and insofar a starting point from which to revisit theKantian question concerning the problem of metaphysics.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f19e2e0d04dac697ae3c273a43a5a924" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":41653530,"asset_id":20974630,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/41653530/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20974630"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20974630"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20974630; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=20974630]").text(description); $(".js-view-count[data-work-id=20974630]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 20974630; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='20974630']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 20974630, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f19e2e0d04dac697ae3c273a43a5a924" } } $('.js-work-strip[data-work-id=20974630]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":20974630,"title":"Hegel y la cuestión del pensamiento postmetafísico: un estudio sobre la recepción del concepto hegeliano de negatividad en Heidegger y Adorno","translated_title":"","metadata":{"abstract":"The contemporary reception of Hegel’s concept of negativity is shaped by an effort todisentangle the above said concept from its function within the construction of absolute idealism. Such isthe main operation with which, of different way, Heidegger and Adorno coincide. What tries to be shownis, nevertheless, that far from overcoming Hegel, this operation liberates, rather, the conditions of notunilateral access to the genuine Hegelian concept of negativity, and that in this effect the Adornian andHeideggerian reconstruction of the negativity are complementary. The reading of Hegel which becomesthus possible should cast, at the same time, a new light on the conflict between dialectics and hermeneuticswithin the battlefield of post-metaphysical thinking, and insofar a starting point from which to revisit theKantian question concerning the problem of metaphysics.","publication_date":{"day":null,"month":null,"year":2013,"errors":{}},"publication_name":"Pensamiento. Revista de investigacion e informacion filosofica"},"translated_abstract":"The contemporary reception of Hegel’s concept of negativity is shaped by an effort todisentangle the above said concept from its function within the construction of absolute idealism. Such isthe main operation with which, of different way, Heidegger and Adorno coincide. What tries to be shownis, nevertheless, that far from overcoming Hegel, this operation liberates, rather, the conditions of notunilateral access to the genuine Hegelian concept of negativity, and that in this effect the Adornian andHeideggerian reconstruction of the negativity are complementary. The reading of Hegel which becomesthus possible should cast, at the same time, a new light on the conflict between dialectics and hermeneuticswithin the battlefield of post-metaphysical thinking, and insofar a starting point from which to revisit theKantian question concerning the problem of metaphysics.","internal_url":"https://www.academia.edu/20974630/Hegel_y_la_cuesti%C3%B3n_del_pensamiento_postmetaf%C3%ADsico_un_estudio_sobre_la_recepci%C3%B3n_del_concepto_hegeliano_de_negatividad_en_Heidegger_y_Adorno","translated_internal_url":"","created_at":"2016-01-27T12:50:05.587-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":41653530,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/41653530/thumbnails/1.jpg","file_name":"1991-5363-1-SM.pdf","download_url":"https://www.academia.edu/attachments/41653530/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Hegel_y_la_cuestion_del_pensamiento_post.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/41653530/1991-5363-1-SM-libre.pdf?1453927997=\u0026response-content-disposition=attachment%3B+filename%3DHegel_y_la_cuestion_del_pensamiento_post.pdf\u0026Expires=1733185101\u0026Signature=OMI62hL6b4RrrXDMxiiG~3KKtIDKPY2b2-nBh6uk7z-IFAAOvhTyUBsOmYNJF2GDzeOpYJz4agtfNhjCgVBNN0aMqBYhV48X684r7w3rkjmmd5LiP6c8Qrd-UO5CYIhZas28kpBpL~GtC8ndrip0~niEqroVeOEeK5Nt5chuXA9M~3pmnxmM35PcTnM4kAeTuJD0~cnHD-KsZnFdWKsz5s~y~OqATkURUjMyucRDGAnxRzHiao2e43W~FNm826BRY5hQ-5ZYXvJOSgKhxVDA1BluoI~nurqR7lnQdAimG9TtZo0AjNqzPhr7nOBqQKkwEKobdauHkF9tZxCfek~B5A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Hegel_y_la_cuestión_del_pensamiento_postmetafísico_un_estudio_sobre_la_recepción_del_concepto_hegeliano_de_negatividad_en_Heidegger_y_Adorno","translated_slug":"","page_count":20,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":41653530,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/41653530/thumbnails/1.jpg","file_name":"1991-5363-1-SM.pdf","download_url":"https://www.academia.edu/attachments/41653530/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Hegel_y_la_cuestion_del_pensamiento_post.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/41653530/1991-5363-1-SM-libre.pdf?1453927997=\u0026response-content-disposition=attachment%3B+filename%3DHegel_y_la_cuestion_del_pensamiento_post.pdf\u0026Expires=1733185101\u0026Signature=OMI62hL6b4RrrXDMxiiG~3KKtIDKPY2b2-nBh6uk7z-IFAAOvhTyUBsOmYNJF2GDzeOpYJz4agtfNhjCgVBNN0aMqBYhV48X684r7w3rkjmmd5LiP6c8Qrd-UO5CYIhZas28kpBpL~GtC8ndrip0~niEqroVeOEeK5Nt5chuXA9M~3pmnxmM35PcTnM4kAeTuJD0~cnHD-KsZnFdWKsz5s~y~OqATkURUjMyucRDGAnxRzHiao2e43W~FNm826BRY5hQ-5ZYXvJOSgKhxVDA1BluoI~nurqR7lnQdAimG9TtZo0AjNqzPhr7nOBqQKkwEKobdauHkF9tZxCfek~B5A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":468554,"name":"Dialectica","url":"https://www.academia.edu/Documents/in/Dialectica"}],"urls":[{"id":6252804,"url":"http://dialnet.unirioja.es/servlet/articulo?codigo=4351748"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Thesis Chapters" id="Thesis Chapters"><h3 class="profile--tab_heading_container">Thesis Chapters by Javier Fabo Lanuza</h3></div><div class="js-work-strip profile--work_container" data-work-id="38805292"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38805292/_Para_la_m%C3%A1s_bella_Tres_peligros_en_torno_a_un_nombre_silenciado"><img alt="Research paper thumbnail of "Para la más bella". Tres peligros en torno a un nombre silenciado" class="work-thumbnail" src="https://attachments.academia-assets.com/58896697/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38805292/_Para_la_m%C3%A1s_bella_Tres_peligros_en_torno_a_un_nombre_silenciado">"Para la más bella". Tres peligros en torno a un nombre silenciado</a></div><div class="wp-workCard_item"><span>Reflexión o diferencia. Un estudio sobre la cuestión Hegel y el problema de la metafísica</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6d1d19128ad4fabc7d5900e5278a7475" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58896697,"asset_id":38805292,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58896697/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38805292"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38805292"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38805292; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38805292]").text(description); $(".js-view-count[data-work-id=38805292]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38805292; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38805292']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38805292, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6d1d19128ad4fabc7d5900e5278a7475" } } $('.js-work-strip[data-work-id=38805292]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38805292,"title":"\"Para la más bella\". Tres peligros en torno a un nombre silenciado","translated_title":"","metadata":{"grobid_abstract":"ss. 152-154 / pp. 85-86: «Daher ist das Schöne, wenn wir es in Beziehung auf den subjektiven Geist betrachten, weder für die in ihrer Endlichkeit beharrende unfreie Intelligenz noch für die Endlichkeit des Wollens. Als endliche Intelligenz empfinden wir die inneren und äußeren Gegenstände, beobachten sie, nehmen sie sinnlich wahr, lassen sie an unsere Anschauung, Vorstellung, ja selbst an die Abstraktionen unseres denkenden Verstandes kommen, der ihnen die abstrakte Form der Allgemeinheit gibt. Hierbei liegt nun die Endlichkeit und Unfreiheit darin, daß die Dinge als selbständig vorausgesetzt sind. Wir richten uns deshalb nach den Dingen, wir lassen sie gewähren und nehmen unsere Vorstellung usf. unter den Glauben an die Dinge gefangen, indem wir überzeugt sind, die Objekte nur richtig aufzufassen, wenn wir uns passiv verhalten und unsere ganze Tätigkeit auf das Formelle der Aufmerksamkeit und des negativen Abhaltens unserer Einbildungen, vorgefaßten Meinungen und Vorurteile beschränken. Mit dieser einseitigen Freiheit der Gegenstände ist unmittelbar die Unfreiheit der subjektiven Auffassung gesetzt. Denn für diese ist der Inhalt gegeben, und an die Stelle subjektiver Selbstbestimmung tritt das bloße Empfangen und Aufnehmen des Vorhandenen, wie es als Objektivität vorhanden ist. Die Wahrheit soll nur durch die Unterwerfung der Subjektivität zu erlangen sein. / Dasselbe findet, wenn auch in umgekehrter Weise, beim endlichen Wollen statt. Hier liegen die Interessen, Zwecke und Absichten im Subjekt, das dieselben gegen das Sein und die Eigenschaften der Dinge geltend machen will. Denn es kann seine Beschlüsse nur ausführen, insofern es die Objekte vernichtet oder sie doch verändert, verarbeitet, formiert, ihre Qualitäten aufhebt oder sie aufeinander einwirken läßt, Wasser z.B. auf Feuer, Feuer auf Eisen, Eisen auf Holz usf. Jetzt sind es also die Dinge, welchen ihre Selbständigkeit genommen wird, indem das Subjekt sie in seinen Dienst bringt und sie als nützlich betrachtet und behandelt, d.h. als Gegenstände, die ihren Begriff und Zweck nicht in sich, sondern im Subjekt haben, so daß ihre, und zwar dienende Beziehung auf die subjektiven Zwecke ihr eigentliches Wesen ausmacht. Subjekt und Objekt haben wechselweise ihre Rollen getauscht. Die Gegenstände sind unfrei, die Subjekte frei geworden. / In der Tat aber sind in beiden Verhältnissen beide Seiten endlich und einseitig und ihre Freiheit eine bloß gemeinte Freiheit. / Das Subjekt ist im Theoretischen endlich und unfrei durch die Dinge, deren Selbständigkeit vorausgesetzt ist; im Praktischen durch die Einseitigkeit, den Kampf und inneren Widerspruch der Zwecke und der von außen her erregten Triebe und Leidenschaften sowie durch den niemals ganz beseitigten Widerstand der Objekte. Denn die Trennung und der Gegensatz beider Seiten, der Gegenstände und der Subjektivität, macht die Voraussetzung in diesem Verhältnisse aus und wird als der wahre Begriff desselben angesehen. / Gleiche Endlichkeit und Unfreiheit trifft das Objekt in beiden Verhältnissen. Im Theoretischen ist seine Selbständigkeit, obschon sie vorausgesetzt wird, nur eine scheinbare Freiheit. Denn die Objektivität als solche ist nur, ohne daß ihr Begriff als subjektive Einheit und Allgemeinheit innerhalb ihrer für sie wäre. Er ist außerhalb ihrer. Jedes Objekt in dieser Äußerlichkeit des Begriffs existiert deshalb als bloße Besonderheit, die mit ihrer Mannigfaltigkeit nach außen gekehrt ist und in unendlichseitigen Verhältnissen dem Entstehen, Verändern, der Gewalt und dem Untergange durch andere preisgegeben erscheint. Im praktischen Verhältnis wird diese Abhängigkeit als solche ausdrücklich gesetzt, und der Widerstand der Dinge gegen den Willen bleibt relativ, ohne die Macht letztlicher Selbständigkeit in sich zu haben.» 1258 Cf. supr. nota 1234. 1259 Id.","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Reflexión o diferencia. Un estudio sobre la cuestión Hegel y el problema de la metafísica","grobid_abstract_attachment_id":58896697},"translated_abstract":null,"internal_url":"https://www.academia.edu/38805292/_Para_la_m%C3%A1s_bella_Tres_peligros_en_torno_a_un_nombre_silenciado","translated_internal_url":"","created_at":"2019-04-14T07:16:53.539-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"thesis_chapter","co_author_tags":[],"downloadable_attachments":[{"id":58896697,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58896697/thumbnails/1.jpg","file_name":"Para_la_mas_bella20190414-129326-12pyof4.pdf","download_url":"https://www.academia.edu/attachments/58896697/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Para_la_mas_bella_Tres_peligros_en_torn.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58896697/Para_la_mas_bella20190414-129326-12pyof4.pdf?1555251411=\u0026response-content-disposition=attachment%3B+filename%3DPara_la_mas_bella_Tres_peligros_en_torn.pdf\u0026Expires=1733135602\u0026Signature=fGOLLGiSDGBbfjgjjCovt9ROsertGwHgPkb7KDedfpxPXf9WnMRwsVX1l9aFVL19sqAyhcTxJ8tLKyG4jysSjfU6pKejvUuZIzZW3HAlhfq41HiSF5hwdrnvO5Wtk6gt880Nz53tLCUmpuhq2OsXAARAOMZ2J7eVoOuShHfFV2weU7HJdOoKFLtrdB41~7IB9q-3Q0RO-zxJ5Zqt213CvQk8QaWAjvKzkigKXs9uuAAbl7tmMU2phckscGYsyEPwlbo~xV4CQYNZm3L84x0ZA0XSXSCiN1B9Ms3Gfz~BqX1yNcybuFHfVh9oSkiJW7ws7DEFBcp7nbHZde~26MKxNQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Para_la_más_bella_Tres_peligros_en_torno_a_un_nombre_silenciado","translated_slug":"","page_count":66,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":58896697,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58896697/thumbnails/1.jpg","file_name":"Para_la_mas_bella20190414-129326-12pyof4.pdf","download_url":"https://www.academia.edu/attachments/58896697/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Para_la_mas_bella_Tres_peligros_en_torn.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58896697/Para_la_mas_bella20190414-129326-12pyof4.pdf?1555251411=\u0026response-content-disposition=attachment%3B+filename%3DPara_la_mas_bella_Tres_peligros_en_torn.pdf\u0026Expires=1733135602\u0026Signature=fGOLLGiSDGBbfjgjjCovt9ROsertGwHgPkb7KDedfpxPXf9WnMRwsVX1l9aFVL19sqAyhcTxJ8tLKyG4jysSjfU6pKejvUuZIzZW3HAlhfq41HiSF5hwdrnvO5Wtk6gt880Nz53tLCUmpuhq2OsXAARAOMZ2J7eVoOuShHfFV2weU7HJdOoKFLtrdB41~7IB9q-3Q0RO-zxJ5Zqt213CvQk8QaWAjvKzkigKXs9uuAAbl7tmMU2phckscGYsyEPwlbo~xV4CQYNZm3L84x0ZA0XSXSCiN1B9Ms3Gfz~BqX1yNcybuFHfVh9oSkiJW7ws7DEFBcp7nbHZde~26MKxNQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa"},{"id":79123,"name":"Fenomenología","url":"https://www.academia.edu/Documents/in/Fenomenolog%C3%ADa"},{"id":557373,"name":"Belleza","url":"https://www.academia.edu/Documents/in/Belleza"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35539697"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35539697/Lineamientos_para_un_enfoque_%C3%B3ptico_de_la_reflexi%C3%B3n_Justificaci%C3%B3n_de_la_Doctrina_de_la_Esencia_como_escenario_de_la_controversia_postmetaf%C3%ADsica_con_Hegel_a_partir_del_enfoque_%C3%B3ptico_de_la_reflexi%C3%B3n"><img alt="Research paper thumbnail of Lineamientos para un enfoque óptico de la reflexión. Justificación de la "Doctrina de la Esencia" como "escenario" de la controversia postmetafísica con Hegel a partir del enfoque óptico de la reflexión" class="work-thumbnail" src="https://attachments.academia-assets.com/55405486/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35539697/Lineamientos_para_un_enfoque_%C3%B3ptico_de_la_reflexi%C3%B3n_Justificaci%C3%B3n_de_la_Doctrina_de_la_Esencia_como_escenario_de_la_controversia_postmetaf%C3%ADsica_con_Hegel_a_partir_del_enfoque_%C3%B3ptico_de_la_reflexi%C3%B3n">Lineamientos para un enfoque óptico de la reflexión. Justificación de la "Doctrina de la Esencia" como "escenario" de la controversia postmetafísica con Hegel a partir del enfoque óptico de la reflexión</a></div><div class="wp-workCard_item"><span>Reflexión o diferencia. Un estudio sobre la cuestión "Hegel y el problema de la metafísica"</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6ba3665a9686ab42b5c695f602c7000c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55405486,"asset_id":35539697,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55405486/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35539697"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35539697"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35539697; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35539697]").text(description); $(".js-view-count[data-work-id=35539697]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35539697; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35539697']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35539697, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6ba3665a9686ab42b5c695f602c7000c" } } $('.js-work-strip[data-work-id=35539697]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35539697,"title":"Lineamientos para un enfoque óptico de la reflexión. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Book Reviews" id="Book Reviews"><h3 class="profile--tab_heading_container">Book Reviews by Javier Fabo Lanuza</h3></div><div class="js-work-strip profile--work_container" data-work-id="43631548"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43631548/Contribuci%C3%B3n_a_la_traducci%C3%B3n_de_la_Ciencia_de_la_l%C3%B3gica_de_Hegel_al_castellano_Observaciones_a_la_edici%C3%B3n_de_F%C3%A9lix_Duque_"><img alt="Research paper thumbnail of Contribución a la traducción de la Ciencia de la lógica de Hegel al castellano (Observaciones a la edición de Félix Duque)" class="work-thumbnail" src="https://attachments.academia-assets.com/63931852/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43631548/Contribuci%C3%B3n_a_la_traducci%C3%B3n_de_la_Ciencia_de_la_l%C3%B3gica_de_Hegel_al_castellano_Observaciones_a_la_edici%C3%B3n_de_F%C3%A9lix_Duque_">Contribución a la traducción de la Ciencia de la lógica de Hegel al castellano (Observaciones a la edición de Félix Duque)</a></div><div class="wp-workCard_item"><span>Quaderns de filosofia, VII, 1</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I work up to analyze, comment and discuss some translation options adopted by F. Du...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I work up to analyze, comment and discuss some translation options adopted by F. Duque in his monumental edition of the Science of Logic. Specifically , I will focus on the translation of the german terms: "Daseyn" , "Unwesen" , "Auslegung" and "ausgeführte [Zweck]" , which I will compare promptly with the main foreign translations, as well as with the one of R. Mondolfo, not so much to resume its terminology, as to assess and calibrate Duque's better, in the idea that this retrospective allows to explore other possibilities.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="06e9e6901ffcb6aed9898e5d3bacee09" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63931852,"asset_id":43631548,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63931852/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43631548"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43631548"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43631548; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43631548]").text(description); $(".js-view-count[data-work-id=43631548]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43631548; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43631548']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43631548, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "06e9e6901ffcb6aed9898e5d3bacee09" } } $('.js-work-strip[data-work-id=43631548]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43631548,"title":"Contribución a la traducción de la Ciencia de la lógica de Hegel al castellano (Observaciones a la edición de Félix Duque)","translated_title":"","metadata":{"abstract":"In this paper I work up to analyze, comment and discuss some translation options adopted by F. 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Anales del Seminario de Metafísica</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="71495a87e6173f86aa963a349578eae9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60933681,"asset_id":40651204,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60933681/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40651204"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40651204"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40651204; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40651204]").text(description); $(".js-view-count[data-work-id=40651204]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40651204; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40651204']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40651204, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "71495a87e6173f86aa963a349578eae9" } } $('.js-work-strip[data-work-id=40651204]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40651204,"title":"El caso Sócrates y el Estado hegeliano (Reflexiones a propósito de un libro de Pedro Cerezo Galán)","translated_title":"","metadata":{"grobid_abstract":"Escribir un libro sobre Hegel tras casi dos siglos de hegelianismo no es tarea fácil, sobre todo cuando a ese hegelianismo han contribuido algunas de las figuras más destacadas del último siglo. 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Límites del modelo silogístico en la dialéctica hegeliana de la mediación" class="work-thumbnail" src="https://attachments.academia-assets.com/93721938/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/90051099/Esencia_y_Concepto_en_la_arquitectura_l%C3%B3gica_L%C3%ADmites_del_modelo_silog%C3%ADstico_en_la_dial%C3%A9ctica_hegeliana_de_la_mediaci%C3%B3n">Esencia y Concepto en la arquitectura lógica. Límites del modelo silogístico en la dialéctica hegeliana de la mediación</a></div><div class="wp-workCard_item"><span>Eikasía. Revista de filosofía</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In its effort to avoid the accusation of dogmatism, post-metaphysical Hegelianism has opted to u...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In its effort to avoid the accusation of dogmatism, post-metaphysical Hegelianism <br />has opted to understand logical architecture as a great syllogism whose middle term would be the Essence and whose methodical operation would be especially visible in the dialectic of reflection. The problem is that Hegel does not develop the dialectic of the syllogism in that place, nor according to that dialectical scheme, but in the sphere of the Concept and according to the characteristic triplicity of his dialectic. This forces to move the center of the logical architecture to that place, relegating the presumed centrality of the Essence to the condition of a mere place of passage or transit towards the Concept. In favor of it seems to speak the overcoming that the Essence experiences in the transit to the superior Concept sphere, but also the dialectic characteristic of that sphere, whose deployment is considered as a «dialectics of the medium» destined to dilute and cancel all forms of centrality. Independent. Throughout these pages, we will verify how the medium of the Essence appears in the sphere of the subjective and objective Concept until reaching a turning point in the outcome of Teleology, from which it is finally integrated. in the perfect mediation of the Idea.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4a236e17b59bd8d073d2ecf638c8e8dd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":93721938,"asset_id":90051099,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/93721938/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="90051099"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="90051099"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 90051099; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=90051099]").text(description); $(".js-view-count[data-work-id=90051099]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 90051099; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='90051099']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 90051099, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4a236e17b59bd8d073d2ecf638c8e8dd" } } $('.js-work-strip[data-work-id=90051099]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":90051099,"title":"Esencia y Concepto en la arquitectura lógica. 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Throughout these pages, we will verify how the medium of the Essence appears in the sphere of the subjective and objective Concept until reaching a turning point in the outcome of Teleology, from which it is finally integrated. in the perfect mediation of the Idea.","internal_url":"https://www.academia.edu/90051099/Esencia_y_Concepto_en_la_arquitectura_l%C3%B3gica_L%C3%ADmites_del_modelo_silog%C3%ADstico_en_la_dial%C3%A9ctica_hegeliana_de_la_mediaci%C3%B3n","translated_internal_url":"","created_at":"2022-11-05T12:12:39.385-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":93721938,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/93721938/thumbnails/1.jpg","file_name":"382_Texto_del_articulo_435_2_10_20221105_1_.pdf","download_url":"https://www.academia.edu/attachments/93721938/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Esencia_y_Concepto_en_la_arquitectura_lo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/93721938/382_Texto_del_articulo_435_2_10_20221105_1_-libre.pdf?1667678039=\u0026response-content-disposition=attachment%3B+filename%3DEsencia_y_Concepto_en_la_arquitectura_lo.pdf\u0026Expires=1733185101\u0026Signature=Esbj11I0--RQXzKRbBiL5xcVUeDP3gt3FnY~murY2ZDBgy1YkxmLVXhZ0DYYymlb3hyBgez-YDjrAwJUr9Hsp1mLlLbGXGpQoy5OECbvcPtfmpyl~rc~AbFUU-YD9Isr6sT~T50LJNNi31XFGjPWC8GlfYvQlkfuIg0wYmFbj3ub~QZr5Sn8ZwnBFHRETXhVer1NFnQbOWm-OuHYxdibBbOxQZ7CAdyyAynDkMLYBDyxnjhrqUXwm-am7sCjxWR92mdbaFJIiDYG3vwnfxUeZqcuWu8-oy18xI4wuDCOw2VINJ7ELCG5a0ZUIQNpRUDEFzzuBOVp32SY5sMnN8LYTw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Esencia_y_Concepto_en_la_arquitectura_lógica_Límites_del_modelo_silogístico_en_la_dialéctica_hegeliana_de_la_mediación","translated_slug":"","page_count":82,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":93721938,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/93721938/thumbnails/1.jpg","file_name":"382_Texto_del_articulo_435_2_10_20221105_1_.pdf","download_url":"https://www.academia.edu/attachments/93721938/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Esencia_y_Concepto_en_la_arquitectura_lo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/93721938/382_Texto_del_articulo_435_2_10_20221105_1_-libre.pdf?1667678039=\u0026response-content-disposition=attachment%3B+filename%3DEsencia_y_Concepto_en_la_arquitectura_lo.pdf\u0026Expires=1733185101\u0026Signature=Esbj11I0--RQXzKRbBiL5xcVUeDP3gt3FnY~murY2ZDBgy1YkxmLVXhZ0DYYymlb3hyBgez-YDjrAwJUr9Hsp1mLlLbGXGpQoy5OECbvcPtfmpyl~rc~AbFUU-YD9Isr6sT~T50LJNNi31XFGjPWC8GlfYvQlkfuIg0wYmFbj3ub~QZr5Sn8ZwnBFHRETXhVer1NFnQbOWm-OuHYxdibBbOxQZ7CAdyyAynDkMLYBDyxnjhrqUXwm-am7sCjxWR92mdbaFJIiDYG3vwnfxUeZqcuWu8-oy18xI4wuDCOw2VINJ7ELCG5a0ZUIQNpRUDEFzzuBOVp32SY5sMnN8LYTw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":117392,"name":"Hermenéutica","url":"https://www.academia.edu/Documents/in/Hermen%C3%A9utica"},{"id":117413,"name":"Metafísica","url":"https://www.academia.edu/Documents/in/Metaf%C3%ADsica"},{"id":140221,"name":"Fenomenologia","url":"https://www.academia.edu/Documents/in/Fenomenologia"},{"id":152278,"name":"Lógica","url":"https://www.academia.edu/Documents/in/L%C3%B3gica"},{"id":569390,"name":"Humanidades y Filosofía de la Educación","url":"https://www.academia.edu/Documents/in/Humanidades_y_Filosofia_de_la_Educacion"},{"id":669523,"name":"Dialéctica","url":"https://www.academia.edu/Documents/in/Dial%C3%A9ctica"},{"id":1142642,"name":"Silogismo","url":"https://www.academia.edu/Documents/in/Silogismo"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="83232731"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/83232731/H%C3%B6lderlin_y_la_l%C3%B3gica_hegeliana_Consideraciones_cr%C3%ADticas_sobre_la_lectura_de_Felipe_Mart%C3%ADnez_Marzoa"><img alt="Research paper thumbnail of Hölderlin y la lógica hegeliana. Consideraciones críticas sobre la lectura de Felipe Martínez Marzoa" class="work-thumbnail" src="https://attachments.academia-assets.com/88648129/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/83232731/H%C3%B6lderlin_y_la_l%C3%B3gica_hegeliana_Consideraciones_cr%C3%ADticas_sobre_la_lectura_de_Felipe_Mart%C3%ADnez_Marzoa">Hölderlin y la lógica hegeliana. Consideraciones críticas sobre la lectura de Felipe Martínez Marzoa</a></div><div class="wp-workCard_item"><span>Claridades. Revista de filosofía</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article I will discuss some points about the interpretation on the Science of logic out...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article I will discuss some points about the interpretation on the Science of  logic  outlined  by  F.  Martínez  Marzoa  in  Hölderlin  y  la  lógica  hegeliana.  The  premise of this booklet is that Hölderlin would be the «undeclared interlocutor» of  this  work,  which  would  have  been  conceived  by  Hegel  as  an  assumption  of  his  critic  to  Fichte  in  Judgment  and  Being.  Within  this  interpretation,  the  «Doctrine  of  the  Concept»  appears  as  the  logical  place  of  self-suppression  of  reflection  that  Hölderlin  had  considered  original  and  irreducible.  Throughout  these pages, I intend to prove: 1) that the aforementioned self-suppression does not  imply  the  simple  negation  of  reflection  and  the  consequent  affirmation  of  an areflexive absolute, but rather the affirmation of the absolute as reflection; 2) that the negativity of the Concept is distinguished both from the nothingness of the Being, as from the negation of the Essence, configuring a kind of «topic of reflection»; 3) that this does not prevent to understand reflection as something present  at  the  very  beginning  of  Logic,  although  not  in  the  category  of  Being  itself.  Assuming  these  three  points  implies  to  accept  that  Hölderlin’s  position  would not get simply integrated into the Science of logic (turning the poet into a kind of «essential (not external) critic of the work)», but surpassed in the genuine sense of the hegelian Aufhebung.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bcbe8d27b14e66729713763a7325bb96" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88648129,"asset_id":83232731,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88648129/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83232731"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83232731"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83232731; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83232731]").text(description); $(".js-view-count[data-work-id=83232731]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83232731; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83232731']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 83232731, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bcbe8d27b14e66729713763a7325bb96" } } $('.js-work-strip[data-work-id=83232731]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83232731,"title":"Hölderlin y la lógica hegeliana. 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Throughout these pages, I intend to prove: 1) that the aforementioned self-suppression does not imply the simple negation of reflection and the consequent affirmation of an areflexive absolute, but rather the affirmation of the absolute as reflection; 2) that the negativity of the Concept is distinguished both from the nothingness of the Being, as from the negation of the Essence, configuring a kind of «topic of reflection»; 3) that this does not prevent to understand reflection as something present at the very beginning of Logic, although not in the category of Being itself. Assuming these three points implies to accept that Hölderlin’s position would not get simply integrated into the Science of logic (turning the poet into a kind of «essential (not external) critic of the work)», but surpassed in the genuine sense of the hegelian Aufhebung.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Claridades. Revista de filosofía"},"translated_abstract":"In this article I will discuss some points about the interpretation on the Science of logic outlined by F. Martínez Marzoa in Hölderlin y la lógica hegeliana. The premise of this booklet is that Hölderlin would be the «undeclared interlocutor» of this work, which would have been conceived by Hegel as an assumption of his critic to Fichte in Judgment and Being. Within this interpretation, the «Doctrine of the Concept» appears as the logical place of self-suppression of reflection that Hölderlin had considered original and irreducible. Throughout these pages, I intend to prove: 1) that the aforementioned self-suppression does not imply the simple negation of reflection and the consequent affirmation of an areflexive absolute, but rather the affirmation of the absolute as reflection; 2) that the negativity of the Concept is distinguished both from the nothingness of the Being, as from the negation of the Essence, configuring a kind of «topic of reflection»; 3) that this does not prevent to understand reflection as something present at the very beginning of Logic, although not in the category of Being itself. Assuming these three points implies to accept that Hölderlin’s position would not get simply integrated into the Science of logic (turning the poet into a kind of «essential (not external) critic of the work)», but surpassed in the genuine sense of the hegelian Aufhebung.","internal_url":"https://www.academia.edu/83232731/H%C3%B6lderlin_y_la_l%C3%B3gica_hegeliana_Consideraciones_cr%C3%ADticas_sobre_la_lectura_de_Felipe_Mart%C3%ADnez_Marzoa","translated_internal_url":"","created_at":"2022-07-16T00:52:05.506-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":88648129,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88648129/thumbnails/1.jpg","file_name":"Holderlin_y_la_logica_hegeliana.pdf","download_url":"https://www.academia.edu/attachments/88648129/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Holderlin_y_la_logica_hegeliana_Consider.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88648129/Holderlin_y_la_logica_hegeliana-libre.pdf?1657960060=\u0026response-content-disposition=attachment%3B+filename%3DHolderlin_y_la_logica_hegeliana_Consider.pdf\u0026Expires=1733185101\u0026Signature=Fs48K-0UeU8WpxTOwNMmJGtLGq4j7PJhwpEcrPPg~KwVMAEBGAPNqTLOAt~LX7VbEl0jCkZVr7oMg56ikn-FCf2gjDtAWKGsrXkZrU33Wr3w~QtA-WDN9ksh79HzmZ4G9wxgTzHm8spuDQHETldYpXFSpOdxi8mSk1V-hCdpGNHNg45HWiZqTkqpAbC8Rgfp4leKuAr1FVfexGXjWSZIsQoX-iC-YDY~w~ZY5a0MvqqHWj7PAg1YBzhLxvtIPQnuCLKfvhNh9AJg6mnZ5-VpUNMeot0KtxG2LBrXu4e3BuLpZ22F-saFxUpiL-hZznzKVHrCeUn59FtczN3HdLTxmQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Hölderlin_y_la_lógica_hegeliana_Consideraciones_críticas_sobre_la_lectura_de_Felipe_Martínez_Marzoa","translated_slug":"","page_count":74,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":88648129,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88648129/thumbnails/1.jpg","file_name":"Holderlin_y_la_logica_hegeliana.pdf","download_url":"https://www.academia.edu/attachments/88648129/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Holderlin_y_la_logica_hegeliana_Consider.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88648129/Holderlin_y_la_logica_hegeliana-libre.pdf?1657960060=\u0026response-content-disposition=attachment%3B+filename%3DHolderlin_y_la_logica_hegeliana_Consider.pdf\u0026Expires=1733185101\u0026Signature=Fs48K-0UeU8WpxTOwNMmJGtLGq4j7PJhwpEcrPPg~KwVMAEBGAPNqTLOAt~LX7VbEl0jCkZVr7oMg56ikn-FCf2gjDtAWKGsrXkZrU33Wr3w~QtA-WDN9ksh79HzmZ4G9wxgTzHm8spuDQHETldYpXFSpOdxi8mSk1V-hCdpGNHNg45HWiZqTkqpAbC8Rgfp4leKuAr1FVfexGXjWSZIsQoX-iC-YDY~w~ZY5a0MvqqHWj7PAg1YBzhLxvtIPQnuCLKfvhNh9AJg6mnZ5-VpUNMeot0KtxG2LBrXu4e3BuLpZ22F-saFxUpiL-hZznzKVHrCeUn59FtczN3HdLTxmQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics"},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism"},{"id":16206,"name":"Dialectic","url":"https://www.academia.edu/Documents/in/Dialectic"},{"id":18108,"name":"G.W.F. 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Itinerario de una progresiva radicalización" class="work-thumbnail" src="https://attachments.academia-assets.com/81726231/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/73050637/Heidegger_y_la_superaci%C3%B3n_de_la_metaf%C3%ADsica_Itinerario_de_una_progresiva_radicalizaci%C3%B3n">Heidegger y la superación de la metafísica. Itinerario de una progresiva radicalización</a></div><div class="wp-workCard_item"><span>Eikasía. Revista de filosofía</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Despite his clear will of demarcation, the shadow of metaphysics haunts Heidegger throughout his ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Despite his clear will of demarcation, the shadow of metaphysics haunts Heidegger throughout his work, periodically emerging under the guise that he considers the most remote from his philosophical program: that of Hegelian idealism. How to interpret the constant emergence of this shadow in a philosophy that has tried so hard to ward it off? Does he appear as the emissary of his inability to overcome metaphysics? This is how Heidegger himself seems to have understood it, who continues to redefine his relationship with metaphysics over the years, trying new ways of overcoming it. This article covers the most important milestones of this evolution, focusing on the terminological variations that run through it. There seems to be a growing radicalization that threatens to betray the assumptions of their initial program inspired by the Kantian foundation of the eigentliche Metaphysik. Is this radicalization the result of the better understanding of the problem of metaphysics that Heidegger would have acquired over the years, or should it be understood rather as a reaction to the misunderstandings surrounding the reception of his initial show?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1d5eeec90900b22594f933922ccb4cda" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":81726231,"asset_id":73050637,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/81726231/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="73050637"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="73050637"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 73050637; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=73050637]").text(description); $(".js-view-count[data-work-id=73050637]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 73050637; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='73050637']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 73050637, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1d5eeec90900b22594f933922ccb4cda" } } $('.js-work-strip[data-work-id=73050637]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":73050637,"title":"Heidegger y la superación de la metafísica. 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Comentario de un conocido pasaje sobre Spinoza" class="work-thumbnail" src="https://attachments.academia-assets.com/67989875/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49729386/Ate%C3%ADsmo_pante%C3%ADsmo_acosmismo_y_monote%C3%ADsmo_en_la_filosof%C3%ADa_de_Hegel_Comentario_de_un_conocido_pasaje_sobre_Spinoza">Ateísmo, panteísmo, acosmismo y monoteísmo en la filosofía de Hegel. Comentario de un conocido pasaje sobre Spinoza</a></div><div class="wp-workCard_item"><span>Eikasía. Revista de filosofía</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Atheism and pantheism have been systematically rejected by Hegel throughout his work. The Anm. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Atheism and pantheism have been systematically rejected by Hegel throughout his <br /> work. The Anm. of § 573 of the Enz. is a paradigmatic testimony of this rejection, in <br />which the philosopher strongly criticizes pantheism, and at the same time he clearly <br />distances himself from atheism. This has not prevented those closest to his philosophy from seeing in his critique of religion a declaration of atheism, nor has his absolute idealism appear to the most critical eyes as a kind of buried pantheism, suspiciously akin to what Heine called «the secret religion of Germany». The purpose of this article is to show the misunderstandings that underlie these interpretations, analyzing the passages that have contributed to give rise to them. Among which stands out the famous eulogy to Spinoza of the Berlin Lessons, erroneously taken as a declaration of pantheistic faith. The commentary on this well-known passage will show that behind the aforementioned praise, neither supposedly Spinozian “atheism” nor “pantheism” is hidden, but rather a certain form of “acosmism” and “philosophical monotheism” that Hegel considers a precursor of idealism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9ca7d58beb437f12032ec4fcfd7e3220" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67989875,"asset_id":49729386,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67989875/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49729386"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49729386"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49729386; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49729386]").text(description); $(".js-view-count[data-work-id=49729386]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49729386; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49729386']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 49729386, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9ca7d58beb437f12032ec4fcfd7e3220" } } $('.js-work-strip[data-work-id=49729386]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49729386,"title":"Ateísmo, panteísmo, acosmismo y monoteísmo en la filosofía de Hegel. 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The commentary on this well-known passage will show that behind the aforementioned praise, neither supposedly Spinozian “atheism” nor “pantheism” is hidden, but rather a certain form of “acosmism” and “philosophical monotheism” that Hegel considers a precursor of idealism.","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Eikasía. Revista de filosofía"},"translated_abstract":"Atheism and pantheism have been systematically rejected by Hegel throughout his \n work. The Anm. of § 573 of the Enz. is a paradigmatic testimony of this rejection, in \nwhich the philosopher strongly criticizes pantheism, and at the same time he clearly \ndistances himself from atheism. This has not prevented those closest to his philosophy from seeing in his critique of religion a declaration of atheism, nor has his absolute idealism appear to the most critical eyes as a kind of buried pantheism, suspiciously akin to what Heine called «the secret religion of Germany». The purpose of this article is to show the misunderstandings that underlie these interpretations, analyzing the passages that have contributed to give rise to them. Among which stands out the famous eulogy to Spinoza of the Berlin Lessons, erroneously taken as a declaration of pantheistic faith. 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Prefacio al "capítulo final" de la Historia del espíritu universal" class="work-thumbnail" src="https://attachments.academia-assets.com/64382360/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44042388/La_muerte_de_Hegel_y_el_esp%C3%ADritu_del_hegelianismo_Prefacio_al_cap%C3%ADtulo_final_de_la_Historia_del_esp%C3%ADritu_universal">La muerte de Hegel y el espíritu del hegelianismo. Prefacio al "capítulo final" de la Historia del espíritu universal</a></div><div class="wp-workCard_item"><span>Eikasía. Revista de filosofía</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen: La muerte de Hegel es tomada frecuentemente por los intérpretes como el acontecimiento q...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Resumen: La muerte de Hegel es tomada frecuentemente por los intérpretes como el acontecimiento que marca el final de la metafísica. Lo que generalmente se asume con ello no es sólo una determinada periodización de la historia de la filosofía, sino también una muy determinada interpretación de su "final" como agotamiento de algo que ha llegado al final de sus fuerzas y se desvanece como algo caduco y obsoleto. Pero si esto es así, ¿cómo explicar entonces los constantes repuntes del hegelianismo a lo largo del s. XX? ¿Son las últimas apariciones de una sombra del pasado que se deja ver por última vez antes de desvanecerse por completo? ¿O son más bien las manifestaciones de un espíritu vivo que se niega a ser enterrado como un "perro muerto"? ¿Es verdaderamente la muerte de Hegel como la del perro, o más bien como la de espíritu que mira a la muerte a los ojos y emerge renovado de ella? ¿Son las diversas reacciones contra Hegel que se suceden a lo largo del pensamiento postmetafísico la clara expresión histórica de una nueva conciencia filosófica que ha conseguido romper el lazo con la metafísica, o son más bien el síntoma de una nueva enajenación del espíritu destinada a escribir un nuevo capítulo de la Historia universal? El objetivo de este artículo es evidenciar el hegelianismo como el momento decisivo y final del despliegue del espíritu en el camino hacia la autoconciencia universal. <br /><br />Abstract: The death of Hegel and the spirit of Hegelianism. Preface to the "final chapter" of the History of the universal spirit Hegel's death is frequently taken by interpreters as the event that marks the end of metaphysics. What is generally assumed with it is not only a certain periodization of the history of philosophy, but also a very determined interpretation of its "end" as exhaustion of something that has reached the end of its forces and vanishes as something expired and obsolete. But if this is so, how can we explain then the constant upsurges of Hegelianism throughout the s. XX? Are they the latest appearances of a shadow from the past that is last seen before fading away entirely? Or are they rather the manifestations of a living spirit that refuses to be buried like a "dead dog"? Is Hegel's death truly like the one of the dog, or rather like the one of the spirit that looks death in the eye and emerges renewed through it? Are the various reactions against Hegel that occur throughout post-metaphysical thought the clear historical expression of a new philosophical consciousness that has managed to break the link with metaphysics, or are they rather the symptom of a new alienation of the spirit destined to write a new chapter of universal history? The objective of this article is to highlight Hegelianism as the decisive and final moment of the spirit deployment on the path to the universal self-consciousness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7a9ae65d44658fd53a7ed4698ea9721e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64382360,"asset_id":44042388,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64382360/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44042388"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44042388"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44042388; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44042388]").text(description); $(".js-view-count[data-work-id=44042388]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44042388; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44042388']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44042388, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7a9ae65d44658fd53a7ed4698ea9721e" } } $('.js-work-strip[data-work-id=44042388]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44042388,"title":"La muerte de Hegel y el espíritu del hegelianismo. Prefacio al \"capítulo final\" de la Historia del espíritu universal","translated_title":"","metadata":{"volume":"95","abstract":"Resumen: La muerte de Hegel es tomada frecuentemente por los intérpretes como el acontecimiento que marca el final de la metafísica. Lo que generalmente se asume con ello no es sólo una determinada periodización de la historia de la filosofía, sino también una muy determinada interpretación de su \"final\" como agotamiento de algo que ha llegado al final de sus fuerzas y se desvanece como algo caduco y obsoleto. Pero si esto es así, ¿cómo explicar entonces los constantes repuntes del hegelianismo a lo largo del s. XX? ¿Son las últimas apariciones de una sombra del pasado que se deja ver por última vez antes de desvanecerse por completo? ¿O son más bien las manifestaciones de un espíritu vivo que se niega a ser enterrado como un \"perro muerto\"? ¿Es verdaderamente la muerte de Hegel como la del perro, o más bien como la de espíritu que mira a la muerte a los ojos y emerge renovado de ella? ¿Son las diversas reacciones contra Hegel que se suceden a lo largo del pensamiento postmetafísico la clara expresión histórica de una nueva conciencia filosófica que ha conseguido romper el lazo con la metafísica, o son más bien el síntoma de una nueva enajenación del espíritu destinada a escribir un nuevo capítulo de la Historia universal? El objetivo de este artículo es evidenciar el hegelianismo como el momento decisivo y final del despliegue del espíritu en el camino hacia la autoconciencia universal. \n\nAbstract: The death of Hegel and the spirit of Hegelianism. Preface to the \"final chapter\" of the History of the universal spirit Hegel's death is frequently taken by interpreters as the event that marks the end of metaphysics. What is generally assumed with it is not only a certain periodization of the history of philosophy, but also a very determined interpretation of its \"end\" as exhaustion of something that has reached the end of its forces and vanishes as something expired and obsolete. But if this is so, how can we explain then the constant upsurges of Hegelianism throughout the s. XX? Are they the latest appearances of a shadow from the past that is last seen before fading away entirely? Or are they rather the manifestations of a living spirit that refuses to be buried like a \"dead dog\"? Is Hegel's death truly like the one of the dog, or rather like the one of the spirit that looks death in the eye and emerges renewed through it? Are the various reactions against Hegel that occur throughout post-metaphysical thought the clear historical expression of a new philosophical consciousness that has managed to break the link with metaphysics, or are they rather the symptom of a new alienation of the spirit destined to write a new chapter of universal history? The objective of this article is to highlight Hegelianism as the decisive and final moment of the spirit deployment on the path to the universal self-consciousness.","more_info":"ISSN 1885-5679","page_numbers":"309-345","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Eikasía. Revista de filosofía"},"translated_abstract":"Resumen: La muerte de Hegel es tomada frecuentemente por los intérpretes como el acontecimiento que marca el final de la metafísica. Lo que generalmente se asume con ello no es sólo una determinada periodización de la historia de la filosofía, sino también una muy determinada interpretación de su \"final\" como agotamiento de algo que ha llegado al final de sus fuerzas y se desvanece como algo caduco y obsoleto. Pero si esto es así, ¿cómo explicar entonces los constantes repuntes del hegelianismo a lo largo del s. XX? ¿Son las últimas apariciones de una sombra del pasado que se deja ver por última vez antes de desvanecerse por completo? ¿O son más bien las manifestaciones de un espíritu vivo que se niega a ser enterrado como un \"perro muerto\"? ¿Es verdaderamente la muerte de Hegel como la del perro, o más bien como la de espíritu que mira a la muerte a los ojos y emerge renovado de ella? ¿Son las diversas reacciones contra Hegel que se suceden a lo largo del pensamiento postmetafísico la clara expresión histórica de una nueva conciencia filosófica que ha conseguido romper el lazo con la metafísica, o son más bien el síntoma de una nueva enajenación del espíritu destinada a escribir un nuevo capítulo de la Historia universal? El objetivo de este artículo es evidenciar el hegelianismo como el momento decisivo y final del despliegue del espíritu en el camino hacia la autoconciencia universal. \n\nAbstract: The death of Hegel and the spirit of Hegelianism. Preface to the \"final chapter\" of the History of the universal spirit Hegel's death is frequently taken by interpreters as the event that marks the end of metaphysics. What is generally assumed with it is not only a certain periodization of the history of philosophy, but also a very determined interpretation of its \"end\" as exhaustion of something that has reached the end of its forces and vanishes as something expired and obsolete. But if this is so, how can we explain then the constant upsurges of Hegelianism throughout the s. XX? Are they the latest appearances of a shadow from the past that is last seen before fading away entirely? Or are they rather the manifestations of a living spirit that refuses to be buried like a \"dead dog\"? Is Hegel's death truly like the one of the dog, or rather like the one of the spirit that looks death in the eye and emerges renewed through it? Are the various reactions against Hegel that occur throughout post-metaphysical thought the clear historical expression of a new philosophical consciousness that has managed to break the link with metaphysics, or are they rather the symptom of a new alienation of the spirit destined to write a new chapter of universal history? The objective of this article is to highlight Hegelianism as the decisive and final moment of the spirit deployment on the path to the universal self-consciousness.","internal_url":"https://www.academia.edu/44042388/La_muerte_de_Hegel_y_el_esp%C3%ADritu_del_hegelianismo_Prefacio_al_cap%C3%ADtulo_final_de_la_Historia_del_esp%C3%ADritu_universal","translated_internal_url":"","created_at":"2020-09-08T06:34:27.764-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64382360,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64382360/thumbnails/1.jpg","file_name":"La muerte de Hegel y el espíritu del hegelianismo.pdf","download_url":"https://www.academia.edu/attachments/64382360/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"La_muerte_de_Hegel_y_el_espiritu_del_heg.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64382360/La_muerte_de_Hegel_y_el_esp%C3%ADritu_del_hegelianismo-libre.pdf?1599575464=\u0026response-content-disposition=attachment%3B+filename%3DLa_muerte_de_Hegel_y_el_espiritu_del_heg.pdf\u0026Expires=1733135602\u0026Signature=AetxtNAdW8MUQez7yJO3kzWGG8ngikwhesLaoNr3Cmk8du2NdHTEuOWxvjsjdrU0xywvu28JZEUoQtHEEfbR3OvXcfydI6DpByuWTl6iWHJrcBiXcYn2s3p-fIr2BleP5PybqVyIh9qIH1Te4ShljhhnhjAtOMcaDgBTZDdxs7Rq7C4cz5UqzCP5YYlBofrlCjVLz~ZJ3B5B1kH0wdhfWKRHg04XA3MIvpAms9u9VH5htWQhdZiO4RAZpJdW7LZbJ-0e1Y5hgnStKEQxP7KOQrZfbRWq~7ayEpNTtN39DW2eLwH5t9T1nXZCCc0BHbigdBTByS2vK-TSjX8QYkKwXg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"La_muerte_de_Hegel_y_el_espíritu_del_hegelianismo_Prefacio_al_capítulo_final_de_la_Historia_del_espíritu_universal","translated_slug":"","page_count":37,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":64382360,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64382360/thumbnails/1.jpg","file_name":"La muerte de Hegel y el espíritu del hegelianismo.pdf","download_url":"https://www.academia.edu/attachments/64382360/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"La_muerte_de_Hegel_y_el_espiritu_del_heg.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64382360/La_muerte_de_Hegel_y_el_esp%C3%ADritu_del_hegelianismo-libre.pdf?1599575464=\u0026response-content-disposition=attachment%3B+filename%3DLa_muerte_de_Hegel_y_el_espiritu_del_heg.pdf\u0026Expires=1733135602\u0026Signature=AetxtNAdW8MUQez7yJO3kzWGG8ngikwhesLaoNr3Cmk8du2NdHTEuOWxvjsjdrU0xywvu28JZEUoQtHEEfbR3OvXcfydI6DpByuWTl6iWHJrcBiXcYn2s3p-fIr2BleP5PybqVyIh9qIH1Te4ShljhhnhjAtOMcaDgBTZDdxs7Rq7C4cz5UqzCP5YYlBofrlCjVLz~ZJ3B5B1kH0wdhfWKRHg04XA3MIvpAms9u9VH5htWQhdZiO4RAZpJdW7LZbJ-0e1Y5hgnStKEQxP7KOQrZfbRWq~7ayEpNTtN39DW2eLwH5t9T1nXZCCc0BHbigdBTByS2vK-TSjX8QYkKwXg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel"},{"id":305650,"name":"Hegelianism","url":"https://www.academia.edu/Documents/in/Hegelianism"},{"id":1047749,"name":"Postmetaphisical Philosophy","url":"https://www.academia.edu/Documents/in/Postmetaphisical_Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43819606"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43819606/Hegel_y_las_inhibiciones_lectoras_de_Heidegger_Las_desventuras_de_la_diferencia_en_la_lectura_heideggeriana_de_Hegel"><img alt="Research paper thumbnail of Hegel y las inhibiciones lectoras de Heidegger. Las desventuras de la diferencia en la lectura heideggeriana de Hegel" class="work-thumbnail" src="https://attachments.academia-assets.com/64138038/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43819606/Hegel_y_las_inhibiciones_lectoras_de_Heidegger_Las_desventuras_de_la_diferencia_en_la_lectura_heideggeriana_de_Hegel">Hegel y las inhibiciones lectoras de Heidegger. Las desventuras de la diferencia en la lectura heideggeriana de Hegel</a></div><div class="wp-workCard_item"><span>Logos. Anales del Seminario de Metafísica</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen. Se trata de evidenciar los presupuestos de la lectura heideggeriana de Hegel. Hegelianos...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Resumen. Se trata de evidenciar los presupuestos de la lectura heideggeriana de Hegel. Hegelianos y antihegelianos asumen estos presupuestos como algo incontestable; unos movidos por la necesidad de combatir el retorno del espectro hegeliano, otros por la necesidad de liberarlo de su estigma onto-teológico. El resultado es una interpretación reduccionista de la filosofía de Hegel, que regala la mayoría de sus conceptos fundamentales a la crítica heideggeriana, al considerarlos contaminados por el totalitarismo de la clausura y de la identidad. Una interpretación como ésta descansa, sin embargo, en presupuestos muy cuestionables que conviene explicitar, y entre los que cabe destacar la interpretación heideggeriana de la Aufhebung como superación de la diferencia. El propósito de este artículo es perseguir las aventuras de la diferencia en algunos puntos clave de la dialéctica hegeliana (fundamentalmente: la figura de la Conciencia desdichada y la categoría lógica de la Reflexión) que Heidegger trata insatisfactoriamente en su comentario, sirviéndose de maniobras sospechosas que pueden leerse como síntomas de una inhibición. <br /><br />Abstract. It's about evidencing the presuppositions of the Heideggerian reading of Hegel. Hegelians and anti-Hegelians have assumed these presuppositions as something incontestable; some moved by the need to combat the return of the Hegelian spectrum, others by the need to release it from the onto-theological stigma. The result of it is a reductionist interpretation of Hegel's philosophy, which gives most of its fundamental concepts to Heidegger's critics, considering them contaminated by the totalitarism of closure and identity. An interpretation like this lies, however, on very questionable assumptions that should be made explicit, and among which we can highlight the Heideggerian interpretation of the Aufhebung as overcoming of difference. The purpose of this article is to pursue the adventures of difference in some key points of the Hegelian dialectic (fundamentally: the figure of the unhappy consciousness and the logical category of Reflection) that Heidegger deals insufficiently in his commentary, using suspicious maneuvers that they can be read as symptoms of an inhibition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ca5d29078ec8df9794272f04ef893c02" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64138038,"asset_id":43819606,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64138038/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43819606"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43819606"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43819606; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=43819606]").text(description); $(".js-view-count[data-work-id=43819606]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 43819606; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='43819606']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 43819606, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ca5d29078ec8df9794272f04ef893c02" } } $('.js-work-strip[data-work-id=43819606]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":43819606,"title":"Hegel y las inhibiciones lectoras de Heidegger. Las desventuras de la diferencia en la lectura heideggeriana de Hegel","translated_title":"","metadata":{"doi":"10.5209/asem.70844","volume":"53","abstract":"Resumen. Se trata de evidenciar los presupuestos de la lectura heideggeriana de Hegel. Hegelianos y antihegelianos asumen estos presupuestos como algo incontestable; unos movidos por la necesidad de combatir el retorno del espectro hegeliano, otros por la necesidad de liberarlo de su estigma onto-teológico. El resultado es una interpretación reduccionista de la filosofía de Hegel, que regala la mayoría de sus conceptos fundamentales a la crítica heideggeriana, al considerarlos contaminados por el totalitarismo de la clausura y de la identidad. Una interpretación como ésta descansa, sin embargo, en presupuestos muy cuestionables que conviene explicitar, y entre los que cabe destacar la interpretación heideggeriana de la Aufhebung como superación de la diferencia. El propósito de este artículo es perseguir las aventuras de la diferencia en algunos puntos clave de la dialéctica hegeliana (fundamentalmente: la figura de la Conciencia desdichada y la categoría lógica de la Reflexión) que Heidegger trata insatisfactoriamente en su comentario, sirviéndose de maniobras sospechosas que pueden leerse como síntomas de una inhibición. \n\nAbstract. It's about evidencing the presuppositions of the Heideggerian reading of Hegel. Hegelians and anti-Hegelians have assumed these presuppositions as something incontestable; some moved by the need to combat the return of the Hegelian spectrum, others by the need to release it from the onto-theological stigma. The result of it is a reductionist interpretation of Hegel's philosophy, which gives most of its fundamental concepts to Heidegger's critics, considering them contaminated by the totalitarism of closure and identity. An interpretation like this lies, however, on very questionable assumptions that should be made explicit, and among which we can highlight the Heideggerian interpretation of the Aufhebung as overcoming of difference. The purpose of this article is to pursue the adventures of difference in some key points of the Hegelian dialectic (fundamentally: the figure of the unhappy consciousness and the logical category of Reflection) that Heidegger deals insufficiently in his commentary, using suspicious maneuvers that they can be read as symptoms of an inhibition.","page_numbers":"185-208","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Logos. Anales del Seminario de Metafísica"},"translated_abstract":"Resumen. Se trata de evidenciar los presupuestos de la lectura heideggeriana de Hegel. Hegelianos y antihegelianos asumen estos presupuestos como algo incontestable; unos movidos por la necesidad de combatir el retorno del espectro hegeliano, otros por la necesidad de liberarlo de su estigma onto-teológico. El resultado es una interpretación reduccionista de la filosofía de Hegel, que regala la mayoría de sus conceptos fundamentales a la crítica heideggeriana, al considerarlos contaminados por el totalitarismo de la clausura y de la identidad. Una interpretación como ésta descansa, sin embargo, en presupuestos muy cuestionables que conviene explicitar, y entre los que cabe destacar la interpretación heideggeriana de la Aufhebung como superación de la diferencia. El propósito de este artículo es perseguir las aventuras de la diferencia en algunos puntos clave de la dialéctica hegeliana (fundamentalmente: la figura de la Conciencia desdichada y la categoría lógica de la Reflexión) que Heidegger trata insatisfactoriamente en su comentario, sirviéndose de maniobras sospechosas que pueden leerse como síntomas de una inhibición. \n\nAbstract. It's about evidencing the presuppositions of the Heideggerian reading of Hegel. Hegelians and anti-Hegelians have assumed these presuppositions as something incontestable; some moved by the need to combat the return of the Hegelian spectrum, others by the need to release it from the onto-theological stigma. The result of it is a reductionist interpretation of Hegel's philosophy, which gives most of its fundamental concepts to Heidegger's critics, considering them contaminated by the totalitarism of closure and identity. An interpretation like this lies, however, on very questionable assumptions that should be made explicit, and among which we can highlight the Heideggerian interpretation of the Aufhebung as overcoming of difference. The purpose of this article is to pursue the adventures of difference in some key points of the Hegelian dialectic (fundamentally: the figure of the unhappy consciousness and the logical category of Reflection) that Heidegger deals insufficiently in his commentary, using suspicious maneuvers that they can be read as symptoms of an inhibition.","internal_url":"https://www.academia.edu/43819606/Hegel_y_las_inhibiciones_lectoras_de_Heidegger_Las_desventuras_de_la_diferencia_en_la_lectura_heideggeriana_de_Hegel","translated_internal_url":"","created_at":"2020-08-10T01:01:37.299-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":64138038,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64138038/thumbnails/1.jpg","file_name":"70844-Texto del artículo-4564456593255-1-10-20200805.pdf","download_url":"https://www.academia.edu/attachments/64138038/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Hegel_y_las_inhibiciones_lectoras_de_Hei.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64138038/70844-Texto_del_art%C3%ADculo-4564456593255-1-10-20200805-libre.pdf?1597049070=\u0026response-content-disposition=attachment%3B+filename%3DHegel_y_las_inhibiciones_lectoras_de_Hei.pdf\u0026Expires=1733185101\u0026Signature=B5wDuCho80oVjRLSe3nrSb~HSLbYxKDKArmRYnHyEivqJxd8ZvpDYPjtRh218NmiT3Jr1atoRZjd0EPz2T1ATyZ-9kDTG499k78cwMjyL1ToCbv7qWB1QmNG3SpScXWceoR-p-PcPb1uaf5XVWW5qRp-ZvA3SIsMHzuNcNyrsQE480jSP3k~HfJ26kRJdx7o10nDpEiX8zRrOGdAJqbn4RQb5sStdm3U5YUrJE8hbrXtSpDQhicOiS9FYTbnIo3czdMCF5fvRJXyI3ImPvD2WfNAauwbrULq2A9j1k2e0u7zRurpIFzT55YAsZxLwpn2CqKc7-PC~N5HnR2Sm8vrMA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Hegel_y_las_inhibiciones_lectoras_de_Heidegger_Las_desventuras_de_la_diferencia_en_la_lectura_heideggeriana_de_Hegel","translated_slug":"","page_count":24,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":64138038,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/64138038/thumbnails/1.jpg","file_name":"70844-Texto del artículo-4564456593255-1-10-20200805.pdf","download_url":"https://www.academia.edu/attachments/64138038/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Hegel_y_las_inhibiciones_lectoras_de_Hei.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/64138038/70844-Texto_del_art%C3%ADculo-4564456593255-1-10-20200805-libre.pdf?1597049070=\u0026response-content-disposition=attachment%3B+filename%3DHegel_y_las_inhibiciones_lectoras_de_Hei.pdf\u0026Expires=1733185101\u0026Signature=B5wDuCho80oVjRLSe3nrSb~HSLbYxKDKArmRYnHyEivqJxd8ZvpDYPjtRh218NmiT3Jr1atoRZjd0EPz2T1ATyZ-9kDTG499k78cwMjyL1ToCbv7qWB1QmNG3SpScXWceoR-p-PcPb1uaf5XVWW5qRp-ZvA3SIsMHzuNcNyrsQE480jSP3k~HfJ26kRJdx7o10nDpEiX8zRrOGdAJqbn4RQb5sStdm3U5YUrJE8hbrXtSpDQhicOiS9FYTbnIo3czdMCF5fvRJXyI3ImPvD2WfNAauwbrULq2A9j1k2e0u7zRurpIFzT55YAsZxLwpn2CqKc7-PC~N5HnR2Sm8vrMA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":16206,"name":"Dialectic","url":"https://www.academia.edu/Documents/in/Dialectic"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel"},{"id":23520,"name":"Young Hegelians","url":"https://www.academia.edu/Documents/in/Young_Hegelians"},{"id":79123,"name":"Fenomenología","url":"https://www.academia.edu/Documents/in/Fenomenolog%C3%ADa"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="33292871"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/33292871/Die_absolute_Negativit%C3%A4t_und_die_Zerrissenheit_der_Reflexion_Die_Wesenslehre_als_Szenario_der_Antwort_Hegels_auf_Kant"><img alt="Research paper thumbnail of Die absolute Negativität und die Zerrissenheit der Reflexion. Die Wesenslehre als Szenario der Antwort Hegels auf Kant" class="work-thumbnail" src="https://attachments.academia-assets.com/53359376/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/33292871/Die_absolute_Negativit%C3%A4t_und_die_Zerrissenheit_der_Reflexion_Die_Wesenslehre_als_Szenario_der_Antwort_Hegels_auf_Kant">Die absolute Negativität und die Zerrissenheit der Reflexion. Die Wesenslehre als Szenario der Antwort Hegels auf Kant</a></div><div class="wp-workCard_item"><span>Hegel-Jahrbuch, Berlin: Akademie Verlag</span><span>, 2016</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ec0e273385da3d16424069770ea21fa4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53359376,"asset_id":33292871,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53359376/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="33292871"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="33292871"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 33292871; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=33292871]").text(description); $(".js-view-count[data-work-id=33292871]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 33292871; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='33292871']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 33292871, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ec0e273385da3d16424069770ea21fa4" } } $('.js-work-strip[data-work-id=33292871]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":33292871,"title":"Die absolute Negativität und die Zerrissenheit der Reflexion. Die Wesenslehre als Szenario der Antwort Hegels auf Kant","translated_title":"","metadata":{"doi":"10.1515/hgjb-2016-0158","grobid_abstract":"zwei Stämme der menschlichen Erkenntnis […], die vielleicht aus einer gemeinschaftlichen, aber uns unbekannten Wurzel entspringen, nämlich Sinnlichkeit und Verstand, durch deren erstere uns Gegenstände gegeben, durch den zweiten aber gedacht werden\".1 Das bekannte Zitat von Kant kondensiert das Wesen der Kontroverse des Idealismus mit Kant über das Problem des Systems und des Fundaments der Transzendentalphilosophie. Einerseits ist das Bild der \"zwei Stämme\" mit der Idee eines unitarischen Systems unvereinbar -zumindest mit der Idee eines Systems, das \"aus höchstem Grundsatz sein muss, woraus alle Bestimmungen notwendig abgeleitet sind\".2 Andererseits passt die Vorstellung \"einer gemeinschaftlichen […] unbekannten Wurzel\" nicht zu der Idee eines Fundaments -zumindest in Hinblick auf das Prinzip, \"womit der Anfang der Wissenschaft gemacht werden muss\".3 Beide Formulierungen zeigen verschiedene Aspekte desselben Problems: Es handelt sich eben um das sogenannte Problem des \"Dings an sich\", das seit der frühesten Rezeption des Kantianismus als \"Achillesferse\" der Transzendentalphilosophie gilt. Dieses taucht zunächst auf der Ebene der \"zwei Stämme der menschlichen Erkenntnis\" auf und erstreckt sich im Weiteren auf die Ebene der \"unbekannten gemeinschaftlichen Wurzel\". Im ersten Fall ist das Problem des Dings an sich das Problem eines Verstandes, der nur Erscheinungen (und \"nicht die Dinge, wie sie an sich sind\")4 erkennen kann. Solch ein Verstand ist bei Hegel letztendlich \"selbst Erscheinung und nichts an sich\".5 Dahingegen setzt Hegel die Vernunft als Vermögen des Absoluten überhaupt. Gleiches gilt für Kant, der die Vernunft als das \"Vermögen der Prinzipien\" darstellt. Trotz allem ist aber im zweiten Fall die kantische Vernunft bei Hegel noch unfähiger, die Dinge an sich zu erkennen als der Verstand: Durch die Vernunft werden bei Kant die Dinge an sich gedacht, aber nicht erkannt.6 So wird das Problem des Dings an sich im zweiten Fall vom Bereich des Verstandes im Bereich des Denkens selbst verbreitet, diesmal eben nicht als das Problem eines Verstandes, \"der selbst Erscheinung und nichts an sich ist\", sondern als Problem einer Vernunft, die \"nicht fähig [sei], das Vernünftige zu erkennen\".7 Mit diesem zweiten Aspekt des Problems des Dings an sich wird die Situation der Transzendentalphilosophie Kants deutlich verschärft, denn damit entsteht die Unerforschlichkeit des Dings an sich im Bereich der Vernunft selbst; die gleiche Nacht des Dings an sich im Mittag des Begriffes selbst; da, wo letztendlich keine Unerforschlichkeit toleriert werden kann. Hegel nennt dies \"die Kantische gedankenlose Inkonsequenz\".8 Dies betrifft sowohl die kantische Darstellungsform des Systems als auch die des Fundaments, und zwar insofern beide auf das Problem 1 I. Kant, Kritik der reinen Vernunft [KrV], B 29.","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Hegel-Jahrbuch, Berlin: Akademie Verlag","grobid_abstract_attachment_id":53359376},"translated_abstract":null,"internal_url":"https://www.academia.edu/33292871/Die_absolute_Negativit%C3%A4t_und_die_Zerrissenheit_der_Reflexion_Die_Wesenslehre_als_Szenario_der_Antwort_Hegels_auf_Kant","translated_internal_url":"","created_at":"2017-06-01T12:45:07.574-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53359376,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53359376/thumbnails/1.jpg","file_name":"Die_absolute_Negativitt_und_die_Zerrissenheit_der_Reflexion.pdf","download_url":"https://www.academia.edu/attachments/53359376/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Die_absolute_Negativitat_und_die_Zerriss.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53359376/Die_absolute_Negativitt_und_die_Zerrissenheit_der_Reflexion-libre.pdf?1496346439=\u0026response-content-disposition=attachment%3B+filename%3DDie_absolute_Negativitat_und_die_Zerriss.pdf\u0026Expires=1733185101\u0026Signature=GMock7vQedaAi9OMnigsn7s8NACyhKc2YrvDBGcXsTbe7P32Z~WVy0wcItudRVNC3ClPk680rSLDogYYbhotPOoQ317l0fAf8DQPYmPRdGwiklsD1zzq9oOw3hSZnlowDy5DrpHbmb~hXSO1WHv9M3LjxGHFHRSRrhY2lUXUGlaMMItXyWB1FCFROeRATtIcCeilbbh0d6w31IraSMU~SsuL0bAVpljtKYuUlLbW~mjuvYx0imrhu3z8ZXMZGps9TN5PcIWzgoX2ziMc-tiV0S1~pjDQZZLKqVgNIysh7Ux2LyFRws4WJ1~oBHiHSO5ThkMZ2uDXaNTnqZYsmDAWkA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Die_absolute_Negativität_und_die_Zerrissenheit_der_Reflexion_Die_Wesenslehre_als_Szenario_der_Antwort_Hegels_auf_Kant","translated_slug":"","page_count":5,"language":"de","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":53359376,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53359376/thumbnails/1.jpg","file_name":"Die_absolute_Negativitt_und_die_Zerrissenheit_der_Reflexion.pdf","download_url":"https://www.academia.edu/attachments/53359376/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Die_absolute_Negativitat_und_die_Zerriss.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53359376/Die_absolute_Negativitt_und_die_Zerrissenheit_der_Reflexion-libre.pdf?1496346439=\u0026response-content-disposition=attachment%3B+filename%3DDie_absolute_Negativitat_und_die_Zerriss.pdf\u0026Expires=1733185101\u0026Signature=GMock7vQedaAi9OMnigsn7s8NACyhKc2YrvDBGcXsTbe7P32Z~WVy0wcItudRVNC3ClPk680rSLDogYYbhotPOoQ317l0fAf8DQPYmPRdGwiklsD1zzq9oOw3hSZnlowDy5DrpHbmb~hXSO1WHv9M3LjxGHFHRSRrhY2lUXUGlaMMItXyWB1FCFROeRATtIcCeilbbh0d6w31IraSMU~SsuL0bAVpljtKYuUlLbW~mjuvYx0imrhu3z8ZXMZGps9TN5PcIWzgoX2ziMc-tiV0S1~pjDQZZLKqVgNIysh7Ux2LyFRws4WJ1~oBHiHSO5ThkMZ2uDXaNTnqZYsmDAWkA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":849,"name":"Kant","url":"https://www.academia.edu/Documents/in/Kant"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel"},{"id":117405,"name":"Idealismo Alemán","url":"https://www.academia.edu/Documents/in/Idealismo_Aleman"}],"urls":[{"id":36892186,"url":"https://www.degruyter.com/document/doi/10.1515/hgjb-2016-0158/html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="20974630"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/20974630/Hegel_y_la_cuesti%C3%B3n_del_pensamiento_postmetaf%C3%ADsico_un_estudio_sobre_la_recepci%C3%B3n_del_concepto_hegeliano_de_negatividad_en_Heidegger_y_Adorno"><img alt="Research paper thumbnail of Hegel y la cuestión del pensamiento postmetafísico: un estudio sobre la recepción del concepto hegeliano de negatividad en Heidegger y Adorno" class="work-thumbnail" src="https://attachments.academia-assets.com/41653530/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/20974630/Hegel_y_la_cuesti%C3%B3n_del_pensamiento_postmetaf%C3%ADsico_un_estudio_sobre_la_recepci%C3%B3n_del_concepto_hegeliano_de_negatividad_en_Heidegger_y_Adorno">Hegel y la cuestión del pensamiento postmetafísico: un estudio sobre la recepción del concepto hegeliano de negatividad en Heidegger y Adorno</a></div><div class="wp-workCard_item"><span>Pensamiento. Revista de investigacion e informacion filosofica</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The contemporary reception of Hegel’s concept of negativity is shaped by an effort todisentangle ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The contemporary reception of Hegel’s concept of negativity is shaped by an effort todisentangle the above said concept from its function within the construction of absolute idealism. Such isthe main operation with which, of different way, Heidegger and Adorno coincide. What tries to be shownis, nevertheless, that far from overcoming Hegel, this operation liberates, rather, the conditions of notunilateral access to the genuine Hegelian concept of negativity, and that in this effect the Adornian andHeideggerian reconstruction of the negativity are complementary. The reading of Hegel which becomesthus possible should cast, at the same time, a new light on the conflict between dialectics and hermeneuticswithin the battlefield of post-metaphysical thinking, and insofar a starting point from which to revisit theKantian question concerning the problem of metaphysics.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f19e2e0d04dac697ae3c273a43a5a924" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":41653530,"asset_id":20974630,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/41653530/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20974630"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20974630"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20974630; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=20974630]").text(description); $(".js-view-count[data-work-id=20974630]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 20974630; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='20974630']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 20974630, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f19e2e0d04dac697ae3c273a43a5a924" } } $('.js-work-strip[data-work-id=20974630]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":20974630,"title":"Hegel y la cuestión del pensamiento postmetafísico: un estudio sobre la recepción del concepto hegeliano de negatividad en Heidegger y Adorno","translated_title":"","metadata":{"abstract":"The contemporary reception of Hegel’s concept of negativity is shaped by an effort todisentangle the above said concept from its function within the construction of absolute idealism. 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Tres peligros en torno a un nombre silenciado" class="work-thumbnail" src="https://attachments.academia-assets.com/58896697/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38805292/_Para_la_m%C3%A1s_bella_Tres_peligros_en_torno_a_un_nombre_silenciado">"Para la más bella". Tres peligros en torno a un nombre silenciado</a></div><div class="wp-workCard_item"><span>Reflexión o diferencia. 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Tres peligros en torno a un nombre silenciado","translated_title":"","metadata":{"grobid_abstract":"ss. 152-154 / pp. 85-86: «Daher ist das Schöne, wenn wir es in Beziehung auf den subjektiven Geist betrachten, weder für die in ihrer Endlichkeit beharrende unfreie Intelligenz noch für die Endlichkeit des Wollens. Als endliche Intelligenz empfinden wir die inneren und äußeren Gegenstände, beobachten sie, nehmen sie sinnlich wahr, lassen sie an unsere Anschauung, Vorstellung, ja selbst an die Abstraktionen unseres denkenden Verstandes kommen, der ihnen die abstrakte Form der Allgemeinheit gibt. Hierbei liegt nun die Endlichkeit und Unfreiheit darin, daß die Dinge als selbständig vorausgesetzt sind. Wir richten uns deshalb nach den Dingen, wir lassen sie gewähren und nehmen unsere Vorstellung usf. unter den Glauben an die Dinge gefangen, indem wir überzeugt sind, die Objekte nur richtig aufzufassen, wenn wir uns passiv verhalten und unsere ganze Tätigkeit auf das Formelle der Aufmerksamkeit und des negativen Abhaltens unserer Einbildungen, vorgefaßten Meinungen und Vorurteile beschränken. Mit dieser einseitigen Freiheit der Gegenstände ist unmittelbar die Unfreiheit der subjektiven Auffassung gesetzt. Denn für diese ist der Inhalt gegeben, und an die Stelle subjektiver Selbstbestimmung tritt das bloße Empfangen und Aufnehmen des Vorhandenen, wie es als Objektivität vorhanden ist. Die Wahrheit soll nur durch die Unterwerfung der Subjektivität zu erlangen sein. / Dasselbe findet, wenn auch in umgekehrter Weise, beim endlichen Wollen statt. Hier liegen die Interessen, Zwecke und Absichten im Subjekt, das dieselben gegen das Sein und die Eigenschaften der Dinge geltend machen will. Denn es kann seine Beschlüsse nur ausführen, insofern es die Objekte vernichtet oder sie doch verändert, verarbeitet, formiert, ihre Qualitäten aufhebt oder sie aufeinander einwirken läßt, Wasser z.B. auf Feuer, Feuer auf Eisen, Eisen auf Holz usf. Jetzt sind es also die Dinge, welchen ihre Selbständigkeit genommen wird, indem das Subjekt sie in seinen Dienst bringt und sie als nützlich betrachtet und behandelt, d.h. als Gegenstände, die ihren Begriff und Zweck nicht in sich, sondern im Subjekt haben, so daß ihre, und zwar dienende Beziehung auf die subjektiven Zwecke ihr eigentliches Wesen ausmacht. Subjekt und Objekt haben wechselweise ihre Rollen getauscht. Die Gegenstände sind unfrei, die Subjekte frei geworden. / In der Tat aber sind in beiden Verhältnissen beide Seiten endlich und einseitig und ihre Freiheit eine bloß gemeinte Freiheit. / Das Subjekt ist im Theoretischen endlich und unfrei durch die Dinge, deren Selbständigkeit vorausgesetzt ist; im Praktischen durch die Einseitigkeit, den Kampf und inneren Widerspruch der Zwecke und der von außen her erregten Triebe und Leidenschaften sowie durch den niemals ganz beseitigten Widerstand der Objekte. Denn die Trennung und der Gegensatz beider Seiten, der Gegenstände und der Subjektivität, macht die Voraussetzung in diesem Verhältnisse aus und wird als der wahre Begriff desselben angesehen. / Gleiche Endlichkeit und Unfreiheit trifft das Objekt in beiden Verhältnissen. Im Theoretischen ist seine Selbständigkeit, obschon sie vorausgesetzt wird, nur eine scheinbare Freiheit. Denn die Objektivität als solche ist nur, ohne daß ihr Begriff als subjektive Einheit und Allgemeinheit innerhalb ihrer für sie wäre. Er ist außerhalb ihrer. Jedes Objekt in dieser Äußerlichkeit des Begriffs existiert deshalb als bloße Besonderheit, die mit ihrer Mannigfaltigkeit nach außen gekehrt ist und in unendlichseitigen Verhältnissen dem Entstehen, Verändern, der Gewalt und dem Untergange durch andere preisgegeben erscheint. Im praktischen Verhältnis wird diese Abhängigkeit als solche ausdrücklich gesetzt, und der Widerstand der Dinge gegen den Willen bleibt relativ, ohne die Macht letztlicher Selbständigkeit in sich zu haben.» 1258 Cf. supr. nota 1234. 1259 Id.","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Reflexión o diferencia. Un estudio sobre la cuestión Hegel y el problema de la metafísica","grobid_abstract_attachment_id":58896697},"translated_abstract":null,"internal_url":"https://www.academia.edu/38805292/_Para_la_m%C3%A1s_bella_Tres_peligros_en_torno_a_un_nombre_silenciado","translated_internal_url":"","created_at":"2019-04-14T07:16:53.539-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":19734422,"coauthors_can_edit":true,"document_type":"thesis_chapter","co_author_tags":[],"downloadable_attachments":[{"id":58896697,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58896697/thumbnails/1.jpg","file_name":"Para_la_mas_bella20190414-129326-12pyof4.pdf","download_url":"https://www.academia.edu/attachments/58896697/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Para_la_mas_bella_Tres_peligros_en_torn.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58896697/Para_la_mas_bella20190414-129326-12pyof4.pdf?1555251411=\u0026response-content-disposition=attachment%3B+filename%3DPara_la_mas_bella_Tres_peligros_en_torn.pdf\u0026Expires=1733135602\u0026Signature=fGOLLGiSDGBbfjgjjCovt9ROsertGwHgPkb7KDedfpxPXf9WnMRwsVX1l9aFVL19sqAyhcTxJ8tLKyG4jysSjfU6pKejvUuZIzZW3HAlhfq41HiSF5hwdrnvO5Wtk6gt880Nz53tLCUmpuhq2OsXAARAOMZ2J7eVoOuShHfFV2weU7HJdOoKFLtrdB41~7IB9q-3Q0RO-zxJ5Zqt213CvQk8QaWAjvKzkigKXs9uuAAbl7tmMU2phckscGYsyEPwlbo~xV4CQYNZm3L84x0ZA0XSXSCiN1B9Ms3Gfz~BqX1yNcybuFHfVh9oSkiJW7ws7DEFBcp7nbHZde~26MKxNQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Para_la_más_bella_Tres_peligros_en_torno_a_un_nombre_silenciado","translated_slug":"","page_count":66,"language":"es","content_type":"Work","owner":{"id":19734422,"first_name":"Javier","middle_initials":null,"last_name":"Fabo Lanuza","page_name":"JavierFaboLanuza","domain_name":"ucm","created_at":"2014-10-23T09:32:15.146-07:00","display_name":"Javier Fabo Lanuza","url":"https://ucm.academia.edu/JavierFaboLanuza"},"attachments":[{"id":58896697,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58896697/thumbnails/1.jpg","file_name":"Para_la_mas_bella20190414-129326-12pyof4.pdf","download_url":"https://www.academia.edu/attachments/58896697/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Para_la_mas_bella_Tres_peligros_en_torn.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58896697/Para_la_mas_bella20190414-129326-12pyof4.pdf?1555251411=\u0026response-content-disposition=attachment%3B+filename%3DPara_la_mas_bella_Tres_peligros_en_torn.pdf\u0026Expires=1733135602\u0026Signature=fGOLLGiSDGBbfjgjjCovt9ROsertGwHgPkb7KDedfpxPXf9WnMRwsVX1l9aFVL19sqAyhcTxJ8tLKyG4jysSjfU6pKejvUuZIzZW3HAlhfq41HiSF5hwdrnvO5Wtk6gt880Nz53tLCUmpuhq2OsXAARAOMZ2J7eVoOuShHfFV2weU7HJdOoKFLtrdB41~7IB9q-3Q0RO-zxJ5Zqt213CvQk8QaWAjvKzkigKXs9uuAAbl7tmMU2phckscGYsyEPwlbo~xV4CQYNZm3L84x0ZA0XSXSCiN1B9Ms3Gfz~BqX1yNcybuFHfVh9oSkiJW7ws7DEFBcp7nbHZde~26MKxNQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":8437,"name":"Martin Heidegger","url":"https://www.academia.edu/Documents/in/Martin_Heidegger"},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa"},{"id":79123,"name":"Fenomenología","url":"https://www.academia.edu/Documents/in/Fenomenolog%C3%ADa"},{"id":557373,"name":"Belleza","url":"https://www.academia.edu/Documents/in/Belleza"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35539697"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35539697/Lineamientos_para_un_enfoque_%C3%B3ptico_de_la_reflexi%C3%B3n_Justificaci%C3%B3n_de_la_Doctrina_de_la_Esencia_como_escenario_de_la_controversia_postmetaf%C3%ADsica_con_Hegel_a_partir_del_enfoque_%C3%B3ptico_de_la_reflexi%C3%B3n"><img alt="Research paper thumbnail of Lineamientos para un enfoque óptico de la reflexión. Justificación de la "Doctrina de la Esencia" como "escenario" de la controversia postmetafísica con Hegel a partir del enfoque óptico de la reflexión" class="work-thumbnail" src="https://attachments.academia-assets.com/55405486/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35539697/Lineamientos_para_un_enfoque_%C3%B3ptico_de_la_reflexi%C3%B3n_Justificaci%C3%B3n_de_la_Doctrina_de_la_Esencia_como_escenario_de_la_controversia_postmetaf%C3%ADsica_con_Hegel_a_partir_del_enfoque_%C3%B3ptico_de_la_reflexi%C3%B3n">Lineamientos para un enfoque óptico de la reflexión. Justificación de la "Doctrina de la Esencia" como "escenario" de la controversia postmetafísica con Hegel a partir del enfoque óptico de la reflexión</a></div><div class="wp-workCard_item"><span>Reflexión o diferencia. Un estudio sobre la cuestión "Hegel y el problema de la metafísica"</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6ba3665a9686ab42b5c695f602c7000c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55405486,"asset_id":35539697,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55405486/download_file?st=MTczMzE5OTg1Myw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35539697"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35539697"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35539697; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35539697]").text(description); $(".js-view-count[data-work-id=35539697]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35539697; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35539697']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35539697, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6ba3665a9686ab42b5c695f602c7000c" } } $('.js-work-strip[data-work-id=35539697]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35539697,"title":"Lineamientos para un enfoque óptico de la reflexión. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="9801563" id="bookreviews"><div class="js-work-strip profile--work_container" data-work-id="43631548"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43631548/Contribuci%C3%B3n_a_la_traducci%C3%B3n_de_la_Ciencia_de_la_l%C3%B3gica_de_Hegel_al_castellano_Observaciones_a_la_edici%C3%B3n_de_F%C3%A9lix_Duque_"><img alt="Research paper thumbnail of Contribución a la traducción de la Ciencia de la lógica de Hegel al castellano (Observaciones a la edición de Félix Duque)" class="work-thumbnail" src="https://attachments.academia-assets.com/63931852/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43631548/Contribuci%C3%B3n_a_la_traducci%C3%B3n_de_la_Ciencia_de_la_l%C3%B3gica_de_Hegel_al_castellano_Observaciones_a_la_edici%C3%B3n_de_F%C3%A9lix_Duque_">Contribución a la traducción de la Ciencia de la lógica de Hegel al castellano (Observaciones a la edición de Félix Duque)</a></div><div class="wp-workCard_item"><span>Quaderns de filosofia, VII, 1</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I work up to analyze, comment and discuss some translation options adopted by F. Du...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I work up to analyze, comment and discuss some translation options adopted by F. Duque in his monumental edition of the Science of Logic. Specifically , I will focus on the translation of the german terms: "Daseyn" , "Unwesen" , "Auslegung" and "ausgeführte [Zweck]" , which I will compare promptly with the main foreign translations, as well as with the one of R. 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