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I would like to compare this relation to that between Bartolome de las Casas and the native Indians, and propose an alternative to Hegel's supposed universalism without denying the value of its emancipatory potential (its negativity). Hegel's thinking on the barbarian serves as a clear illustration of the colonialist strains in modernity. 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if ($a.is_logged_in() && $viewedUser.is_current_user()) { $('body').addClass('profile-viewed-by-owner'); } $socialProfiles = [{"id":73211811,"link":"https://lguzman.substack.com/","name":"Substack","link_domain":"lguzman.substack.com","icon":"//www.google.com/s2/u/0/favicons?domain=lguzman.substack.com"}]</script><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://new.academia.edu/LuisGuzman","location":"/LuisGuzman","scheme":"https","host":"new.academia.edu","port":null,"pathname":"/LuisGuzman","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" style="display:none" data-component-name="ProfileCheckPaperUpdate" data-props="{}" data-trace="false" data-dom-id="ProfileCheckPaperUpdate-react-component-ed968575-1349-4fa8-b979-4794aa77f5f8"></div> <div id="ProfileCheckPaperUpdate-react-component-ed968575-1349-4fa8-b979-4794aa77f5f8"></div> <div class="DesignSystem"><div class="onsite-ping" id="onsite-ping"></div></div><div class="profile-user-info DesignSystem"><div class="social-profile-container"><div class="left-panel-container"><div class="user-info-component-wrapper"><div class="user-summary-cta-container"><div class="user-summary-container"><div class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="Luis Guzman" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/81599466/21662766/21008455/s200_luis.guzman.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Luis Guzman</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://new.academia.edu/">The New School</a>, <a class="u-tcGrayDarker" href="https://new.academia.edu/Departments/Liberal_Arts/Documents">Liberal Arts</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" data-broccoli-component="user-info.follow-button" data-click-track="profile-user-info-follow-button" data-follow-user-fname="Luis" data-follow-user-id="81599466" data-follow-user-source="profile_button" data-has-google="false"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">add</span>Follow</button><button class="ds2-5-button hidden profile-cta-button grow js-profile-unfollow-button" data-broccoli-component="user-info.unfollow-button" data-click-track="profile-user-info-unfollow-button" data-unfollow-user-id="81599466"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">done</span>Following</button></div></div><div class="user-stats-container"><a><div class="stat-container js-profile-followers"><p class="label">Followers</p><p class="data">79</p></div></a><a><div class="stat-container js-profile-followees" data-broccoli-component="user-info.followees-count" data-click-track="profile-expand-user-info-following"><p class="label">Following</p><p class="data">5</p></div></a><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">I am currently working on Hegel's relation to the barbarian and its connection to his concept of freedom and his understanding of modernity. I would like to compare this relation to that between Bartolome de las Casas and the native Indians, and propose an alternative to Hegel's supposed universalism without denying the value of its emancipatory potential (its negativity). Hegel's thinking on the barbarian serves as a clear illustration of the colonialist strains in modernity. Bartolome de las Casas might help understand the limitations of the modern concept of freedom (its subjugating structure) and think of an alternative that does not merely fall back on cultural relativism.<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="suggested-academics-container"><div class="suggested-academics--header"><h3 class="ds2-5-heading-sans-serif-xs">Related Authors</h3></div><ul class="suggested-user-card-list" data-nosnippet="true"><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://tu-dresden.academia.edu/NikitaDhawan"><img class="profile-avatar u-positionAbsolute" alt="Nikita Dhawan related author profile picture" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" 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data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Luis Guzman</h3></div><div class="js-work-strip profile--work_container" data-work-id="120984594"><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/120984594/BARBARISM_IN_HEGELS_PHILOSOPHY_OF_RIGHT"><img alt="Research paper thumbnail of BARBARISM IN HEGEL'S PHILOSOPHY OF RIGHT" class="work-thumbnail" src="https://attachments.academia-assets.com/115968852/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/120984594/BARBARISM_IN_HEGELS_PHILOSOPHY_OF_RIGHT">BARBARISM IN HEGEL'S PHILOSOPHY OF RIGHT</a></div><div class="wp-workCard_item"><span>La Filosofia del Derecho de Georg Wilhelm Friedrich Hegel: Sentido, Problemas y Perspectivas</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper will trace the role the figure of the barbarian plays in relation to European colonial...</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">This paper will trace the role the figure of the barbarian plays in relation to European colonialism in Hegel's Philosophy of Right. In this text one finds two parallel reflections, one descriptive and one prescriptive, on the relation between Europeans and non-Europeans. The first emphasizes</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="af7a3354e3c57459de9fb1362f04174b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115968852,"asset_id":120984594,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115968852/download_file?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="120984594"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="120984594"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 120984594; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=120984594]").text(description); $(".js-view-count[data-work-id=120984594]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 120984594; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='120984594']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "af7a3354e3c57459de9fb1362f04174b" } } $('.js-work-strip[data-work-id=120984594]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":120984594,"title":"BARBARISM IN HEGEL'S PHILOSOPHY OF RIGHT","translated_title":"","metadata":{"abstract":"This paper will trace the role the figure of the barbarian plays in relation to European colonialism in Hegel's Philosophy of Right. 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Por un lado, el mundo está lleno de situaciones de opresión e injusticia. Por el otro, para superar algunas de estas situaciones es necesario ejercer violencia. Sin embargo, esta violencia es injustificable debido a que no puede evitar reproducir las condiciones que se supone iban a ser eliminadas por ella. Una normatividad solo puede ser impuesta y/o sostenida por medios violentos. Cómo podemos evitar resignarnos ante la injusticia y el sufrimiento de los seres humanos en el mundo, evitando a la vez cualquier discurso de legitimación de violencia ya que dicho discurso terminará manipulando el binario de violencia sancionada/no sancionada para preservar su poder? ¿Cómo podemos aceptar la imposibilidad de justificar la violencia y simultáneamente aceptar y asumir la necesidad</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27d71f0f7b4b27ea67edd344a2d62036" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96450357,"asset_id":93818543,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96450357/download_file?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="93818543"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93818543"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93818543; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93818543]").text(description); $(".js-view-count[data-work-id=93818543]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93818543; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93818543']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "27d71f0f7b4b27ea67edd344a2d62036" } } $('.js-work-strip[data-work-id=93818543]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93818543,"title":"Normatividad e incertidumbre","translated_title":"","metadata":{"grobid_abstract":"En \"Para una crítica de la violencia\" Walter Benjamin nos ofrece una triada conformada por injusticia, violencia y normatividad, las cuales estructuran una paradoja irresoluble y particular a la condición humana. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-90205535-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="82475038"><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/82475038/El_car%C3%A1cter_contingente_de_la_necesidad_absoluta_en_la_Ciencia_de_la_l%C3%B3gica_De_Hegel"><img alt="Research paper thumbnail of El carácter contingente de la necesidad absoluta en la "Ciencia de la lógica" De Hegel" class="work-thumbnail" src="https://attachments.academia-assets.com/88172342/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/82475038/El_car%C3%A1cter_contingente_de_la_necesidad_absoluta_en_la_Ciencia_de_la_l%C3%B3gica_De_Hegel">El carácter contingente de la necesidad absoluta en la "Ciencia de la lógica" De Hegel</a></div><div class="wp-workCard_item"><span>Ideas Y Valores Revista Colombiana De Filosofia</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad fi...</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">Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el significado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en rememoración, de su proceso.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5a1579c701f14d0c4b9405403c7901ef" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88172342,"asset_id":82475038,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88172342/download_file?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="82475038"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82475038"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82475038; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=82475038]").text(description); $(".js-view-count[data-work-id=82475038]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 82475038; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='82475038']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "5a1579c701f14d0c4b9405403c7901ef" } } $('.js-work-strip[data-work-id=82475038]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":82475038,"title":"El carácter contingente de la necesidad absoluta en la \"Ciencia de la lógica\" De Hegel","translated_title":"","metadata":{"grobid_abstract":"Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. 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Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en rememoración, de su proceso.","publication_date":{"day":null,"month":null,"year":2006,"errors":{}},"publication_name":"Ideas Y Valores Revista Colombiana De Filosofia","grobid_abstract_attachment_id":88172342},"translated_abstract":null,"internal_url":"https://www.academia.edu/82475038/El_car%C3%A1cter_contingente_de_la_necesidad_absoluta_en_la_Ciencia_de_la_l%C3%B3gica_De_Hegel","translated_internal_url":"","created_at":"2022-07-01T14:12:14.917-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":81599466,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":88172342,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88172342/thumbnails/1.jpg","file_name":"Dialnet-ElCaracterContingenteDeLaNecesidadAbsolutaEnLaCien-2281359.pdf","download_url":"https://www.academia.edu/attachments/88172342/download_file","bulk_download_file_name":"El_caracter_contingente_de_la_necesidad.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88172342/Dialnet-ElCaracterContingenteDeLaNecesidadAbsolutaEnLaCien-2281359-libre.pdf?1656710794=\u0026response-content-disposition=attachment%3B+filename%3DEl_caracter_contingente_de_la_necesidad.pdf\u0026Expires=1744252678\u0026Signature=bj~L8sskmIWo3cxM7cM0NpljXBZSrxuolyq7cJGOWBJggqbd4x~YjKbHdBsk61mTbUr7n4fSqY9-DHtnJUjGp5bF6sYtdBmEYazplfhOxbyEda8XF9ZzzCff7vdShkQ3iKf1scHkBTQ5RWNkmpfKjtXwRRU7HJuUcUGR-B~Hu4DDBy45B8-Kik1LqijR9IxTfVcoTXvvHN29NNzgHg~aXLhPt4rTFCEb5g5YiqMyVZu7DTER9gInxCjPfxftunmgG0B2yhJ10rh5BIrjP11kUO-PY~gr0NG1gZRNa07Gwe3rt~~HbdL3aLp4AzzCUws59sK5lxYFX3WVwITNmT8hBQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"El_carácter_contingente_de_la_necesidad_absoluta_en_la_Ciencia_de_la_lógica_De_Hegel","translated_slug":"","page_count":29,"language":"es","content_type":"Work","summary":"Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-82474962-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="49080014"><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/49080014/Violencia_Pura_y_Vandalismo"><img alt="Research paper thumbnail of Violencia Pura y Vandalismo" class="work-thumbnail" src="https://attachments.academia-assets.com/67474691/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/49080014/Violencia_Pura_y_Vandalismo">Violencia Pura y Vandalismo</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Las marchas del último mes en Colombia han sido muy sonoras. Se escucha todo tipo de música en el...</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">Las marchas del último mes en Colombia han sido muy sonoras. Se escucha todo tipo de música en ellas y el cuerpo a veces se confunde, atrapado entre ritmos diferentes que lo jalonan en direcciones opuestas: batucadas, canciones protesta, hip-hop, metal. Ayer en la multitudinaria marcha en Bogotá conmemorando un mes de resistencia, me encontré con un cartelito que cargaba un manifestante que decía: Orgullo Vándalo. Al igual que el cuerpo, la mente a veces no sabe cómo acomodar ritmos opuestos. Lo que sigue es un intento de baile conceptual porque sin música no se puede vivir. Normalmente asumimos que existen dos posturas posibles frente a la violencia: o pensamos que nunca se puede ni debe justificar, es decir, que no debe utilizarse como medio para fin alguno, o pensamos que es posible justificarla dependiendo del fin que se lograría con ella. En este último caso, un fin justo enmarcaría la violencia como medio. Obviamente esta segunda postura se</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="001fad629f784900ec821e0a62f277e9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67474691,"asset_id":49080014,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67474691/download_file?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="49080014"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49080014"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49080014; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49080014]").text(description); $(".js-view-count[data-work-id=49080014]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49080014; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49080014']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "001fad629f784900ec821e0a62f277e9" } } $('.js-work-strip[data-work-id=49080014]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49080014,"title":"Violencia Pura y Vandalismo","translated_title":"","metadata":{"grobid_abstract":"Las marchas del último mes en Colombia han sido muy sonoras. 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Obviamente esta segunda postura se","grobid_abstract_attachment_id":67474691},"translated_abstract":null,"internal_url":"https://www.academia.edu/49080014/Violencia_Pura_y_Vandalismo","translated_internal_url":"","created_at":"2021-05-31T07:42:32.474-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":81599466,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":67474691,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/67474691/thumbnails/1.jpg","file_name":"Violencia_Pura_y_Vandalismo.docx","download_url":"https://www.academia.edu/attachments/67474691/download_file","bulk_download_file_name":"Violencia_Pura_y_Vandalismo.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67474691/Violencia_Pura_y_Vandalismo.docx?1738415800=\u0026response-content-disposition=attachment%3B+filename%3DViolencia_Pura_y_Vandalismo.docx\u0026Expires=1744252678\u0026Signature=a~f9ib7219sMcUpN0suduPucX956-K~Lfp7d9D3aRFBADLPhsdM6FMZWwlttfW-rmHt0NTgzFF9GBraU1NSxeS37l~hRnrnAjCuWnRsQo~lw9Q63bkJpwpTTIMYk3s3rZ0owxqg3qsbxvRIgiPq05-e-DBEecke07P45VCYKExB2ec0B1meZfxrBFYnvacW8iuULsQKlr7RaIoJ-Rhlur4uTAGRiwJ9iN9JyGFuOdTJzES-ykGolYSXosagX3j505pUUzEHStM5FgjUoytFd6uB4HF5BR2JiTWSPisxCTuCqz6wznB16lo7Cr5s5aW8zyhyv6pokVdoP5cBw3zBdaA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Violencia_Pura_y_Vandalismo","translated_slug":"","page_count":5,"language":"es","content_type":"Work","summary":"Las marchas del último mes en Colombia han sido muy sonoras. Se escucha todo tipo de música en ellas y el cuerpo a veces se confunde, atrapado entre ritmos diferentes que lo jalonan en direcciones opuestas: batucadas, canciones protesta, hip-hop, metal. Ayer en la multitudinaria marcha en Bogotá conmemorando un mes de resistencia, me encontré con un cartelito que cargaba un manifestante que decía: Orgullo Vándalo. Al igual que el cuerpo, la mente a veces no sabe cómo acomodar ritmos opuestos. Lo que sigue es un intento de baile conceptual porque sin música no se puede vivir. Normalmente asumimos que existen dos posturas posibles frente a la violencia: o pensamos que nunca se puede ni debe justificar, es decir, que no debe utilizarse como medio para fin alguno, o pensamos que es posible justificarla dependiendo del fin que se lograría con ella. En este último caso, un fin justo enmarcaría la violencia como medio. 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He then goes on to enumerate two challenges awaiting anybody attempting to rescue Hegelian philosophy in its totality, as a system. The first lies in interpreting Hegel's Science of Logic from the perspective of a non-metaphysical reading; the second lies in explaining how this reading avoids falling into epistemic relativism, which Hegel himself clearly repudiated. I share with Horstmann this 'all or nothing' bet. One cannot pick and choose select sections from the system and still consider them part of Hegelian philosophy. When they cease being part of the whole their meaning and function change. However, I do not believe that a non-metaphysical interpretation of Hegel leads to epistemic relativism. What does become necessary when offering such an interpretation is a reformulation of Hegel's relation to skepticism. In what follows I shall explore this relation and offer a skeptic Hegel.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="75282d30d31319b89b6562b2f8872973" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58047727,"asset_id":38026128,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58047727/download_file?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="38026128"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38026128"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38026128; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38026128]").text(description); $(".js-view-count[data-work-id=38026128]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38026128; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38026128']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "75282d30d31319b89b6562b2f8872973" } } $('.js-work-strip[data-work-id=38026128]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38026128,"title":"Hegel's Skepticism","translated_title":"","metadata":{"abstract":"System\" (2006), Rolf-Peter Horstmann, perhaps the strongest critic of the Hegelian renaissance occurring in the last 25 years, asserts that a selective treatment of Hegel's philosophy cannot be compatible with its genuine philosophical goals. He then goes on to enumerate two challenges awaiting anybody attempting to rescue Hegelian philosophy in its totality, as a system. The first lies in interpreting Hegel's Science of Logic from the perspective of a non-metaphysical reading; the second lies in explaining how this reading avoids falling into epistemic relativism, which Hegel himself clearly repudiated. I share with Horstmann this 'all or nothing' bet. One cannot pick and choose select sections from the system and still consider them part of Hegelian philosophy. When they cease being part of the whole their meaning and function change. However, I do not believe that a non-metaphysical interpretation of Hegel leads to epistemic relativism. What does become necessary when offering such an interpretation is a reformulation of Hegel's relation to skepticism. In what follows I shall explore this relation and offer a skeptic Hegel.","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Hegel: Ontologia, Estetica y Politica"},"translated_abstract":"System\" (2006), Rolf-Peter Horstmann, perhaps the strongest critic of the Hegelian renaissance occurring in the last 25 years, asserts that a selective treatment of Hegel's philosophy cannot be compatible with its genuine philosophical goals. He then goes on to enumerate two challenges awaiting anybody attempting to rescue Hegelian philosophy in its totality, as a system. The first lies in interpreting Hegel's Science of Logic from the perspective of a non-metaphysical reading; the second lies in explaining how this reading avoids falling into epistemic relativism, which Hegel himself clearly repudiated. I share with Horstmann this 'all or nothing' bet. One cannot pick and choose select sections from the system and still consider them part of Hegelian philosophy. When they cease being part of the whole their meaning and function change. However, I do not believe that a non-metaphysical interpretation of Hegel leads to epistemic relativism. What does become necessary when offering such an interpretation is a reformulation of Hegel's relation to skepticism. 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In what follows I shall explore this relation and offer a skeptic Hegel.","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58047727,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/58047727/thumbnails/1.jpg","file_name":"Hegels_skepticism.docx","download_url":"https://www.academia.edu/attachments/58047727/download_file","bulk_download_file_name":"Hegels_Skepticism.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58047727/Hegels_skepticism.docx?1738379720=\u0026response-content-disposition=attachment%3B+filename%3DHegels_Skepticism.docx\u0026Expires=1744252678\u0026Signature=gF4oPTjdKoy-iR28ymjYm4yLIcePKWyDhcNh3FFduIqu7KHIO5nlcMPqPurnPne5xR84DQ-1l-teQH-xrfEevuEG3aCY35R2XF8-T6XncBN1dLI61EcaZYIJyP9~fSdC3eThugq94vGSTk4-o871~cWPt3R~waWz68-nLldWyncBXGxLLH0yigfVY-x2wHc7SNltXsJ6ro2WeLxjyZtJO9Nt0666rglKVdo~jm2mtoYxuL09PRVZcU4r2L6DsljX5I4OS8s38aBRUC5odGzBBDR7S7LV3q49p3acg3l4KmQVcl3rFjdKOQ0pPNlzIuIZnqztNLsYR~9ONlIVPrM4mw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":29711,"name":"Skepticism","url":"https://www.academia.edu/Documents/in/Skepticism"},{"id":1270001,"name":"Science of Logic (Hegel)","url":"https://www.academia.edu/Documents/in/Science_of_Logic_Hegel_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38026128-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="38026121"><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/38026121/The_Contingency_of_Absolute_Necessity_in_Hegels_Science_of_Logic"><img alt="Research paper thumbnail of The Contingency of Absolute Necessity in Hegel's Science of Logic" class="work-thumbnail" src="https://attachments.academia-assets.com/58047717/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/38026121/The_Contingency_of_Absolute_Necessity_in_Hegels_Science_of_Logic">The Contingency of Absolute Necessity in Hegel's Science of Logic</a></div><div class="wp-workCard_item"><span>Ideas y Valores</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A frequent criticism raised against Hegel concerns the totalizing aspect of his system, which det...</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">A frequent criticism raised against Hegel concerns the totalizing aspect of his system, which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the appropriate place to determine the specific meaning of the Hegelian concepts, absolute necessity included. In what follows we shall offer an analysis on the chapter on Actuality (Wirklichkeit), in order to show how the concept of absolute necessity not only includes within it, but also contains as its structural element, the concept of contingency. In this manner a deflationary interpretation will be generated in which the absolutely necessary character of actuality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7fdf59e24e8ec879814bef4f57edd0b9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58047717,"asset_id":38026121,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58047717/download_file?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="38026121"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38026121"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38026121; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38026121]").text(description); $(".js-view-count[data-work-id=38026121]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38026121; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38026121']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "7fdf59e24e8ec879814bef4f57edd0b9" } } $('.js-work-strip[data-work-id=38026121]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38026121,"title":"The Contingency of Absolute Necessity in Hegel's Science of Logic","translated_title":"","metadata":{"grobid_abstract":"A frequent criticism raised against Hegel concerns the totalizing aspect of his system, which determines what is as absolutely necessary. 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It critically examines how violence is often deemed necessary yet unjustifiable, and differentiates between mythical violence (means to an end) and divine violence (which cannot be fully grasped or legislated). 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Generalmente se piensa que Hegel lo utiliza como herramienta para el progreso del espíritu, para lanzarlo por la borda una vez se arribe al absoluto. En el texto de 1802, titulado Relación del escepticismo con la filosofía, Hegel alaba al escepticismo antiguo en comparación con el moderno. En cambio, en las Lecciones sobre la historia de la filosofía, asume una postura más crítica frente al escepticismo como una actitud anti-filosófica y meramente subjetiva. El presente trabajo se propone mostrar que Hegel no supera las limitaciones del escepticismo dejándolo atrás sino más bien revaluando el papel de la negatividad en el conocer y actuar humanos. Tomando como hilo conductor el concepto de idea absoluta de la Ciencia de la lógica, se mostrará que ella está atravesada por oposiones ásperas insuperables, y que el trabajo de la filosofía consiste en transformar esa negatividad en ser, desenmascarando la necesidad estructural de las oposiciones, y mostrando cómo la verdad se logra atisbar en el error. Palabras Claves: Idealismo alemán, escepticismo, epistemología, idea absoluta, verdad, deber ser.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3aaa20d91cf540592bb4a4480e7d2b4b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029912,"asset_id":38009835,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029912/download_file?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="38009835"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009835"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009835; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009835]").text(description); $(".js-view-count[data-work-id=38009835]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009835; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009835']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "3aaa20d91cf540592bb4a4480e7d2b4b" } } $('.js-work-strip[data-work-id=38009835]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009835,"title":"El Escepticismo de Hegel","translated_title":"","metadata":{"abstract":"Resumen: Esclarecer la relación de Hegel con el escepticismo es fundamental para penetrar su filosofía. 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Generalmente se piensa que Hegel lo utiliza como herramienta para el progreso del espíritu, para lanzarlo por la borda una vez se arribe al absoluto. En el texto de 1802, titulado Relación del escepticismo con la filosofía, Hegel alaba al escepticismo antiguo en comparación con el moderno. En cambio, en las Lecciones sobre la historia de la filosofía, asume una postura más crítica frente al escepticismo como una actitud anti-filosófica y meramente subjetiva. El presente trabajo se propone mostrar que Hegel no supera las limitaciones del escepticismo dejándolo atrás sino más bien revaluando el papel de la negatividad en el conocer y actuar humanos. Tomando como hilo conductor el concepto de idea absoluta de la Ciencia de la lógica, se mostrará que ella está atravesada por oposiones ásperas insuperables, y que el trabajo de la filosofía consiste en transformar esa negatividad en ser, desenmascarando la necesidad estructural de las oposiciones, y mostrando cómo la verdad se logra atisbar en el error. Palabras Claves: Idealismo alemán, escepticismo, epistemología, idea absoluta, verdad, deber ser.","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58029912,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029912/thumbnails/1.jpg","file_name":"EL_ESCEPTICISMO__DE_HEGEL-2.docx","download_url":"https://www.academia.edu/attachments/58029912/download_file","bulk_download_file_name":"El_Escepticismo_de_Hegel.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029912/EL_ESCEPTICISMO__DE_HEGEL-2.docx?1738379656=\u0026response-content-disposition=attachment%3B+filename%3DEl_Escepticismo_de_Hegel.docx\u0026Expires=1744252678\u0026Signature=J1~GZ~oqOLmPr0lKvg19-W96JFHuc0hGeHVjt~i1evxyCFd7-tC6vUMF8~g2pJM4qaXIWxpFAwmu~cx45b8B3z9-IFsmnn5mktSjlB89ZhX8j-aeWUkY2WhrQRsG9YjmT-1YCawknMuw61UKR5S6pjVFheSrXGedgbPDa2c1kOYjYIPXMac6CEjxkwhKKk866PaLP7JVw9pNVizzHiXq6dAieE3UI8ewvbxFJ3VATQFvG7dq6HrtMYgg7BsMzl90GtrD35kzNRP3w71meFBznx5eIXJV3omT1TN70ChE7DoltwzGQX75vd2PtemLYVqa56E2FtFsVkarzF1HavpvuQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":29711,"name":"Skepticism","url":"https://www.academia.edu/Documents/in/Skepticism"},{"id":1270001,"name":"Science of Logic (Hegel)","url":"https://www.academia.edu/Documents/in/Science_of_Logic_Hegel_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38009835-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="38009767"><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/38009767/De_dualismos_y_domesticaciones_Davidson_McDowell_y_Hegel"><img alt="Research paper thumbnail of De dualismos y domesticaciones: Davidson, McDowell y Hegel" class="work-thumbnail" src="https://attachments.academia-assets.com/58029821/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/38009767/De_dualismos_y_domesticaciones_Davidson_McDowell_y_Hegel">De dualismos y domesticaciones: Davidson, McDowell y Hegel</a></div><div class="wp-workCard_item"><span>Ideas y Valores</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The revival of interest in Hegel in contemporary philosophical world is based on several reasons:...</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 revival of interest in Hegel in contemporary philosophical world is based on several reasons: the overcoming of the dualism between conceptual scheme and content (Davidson, McDowell), the dissipation of the myth of the given (Sellars, Quine), and inferentialism (Brandom). Regarding the first point, John McDowell tries to overcome this dualism by making use of Hegel, whose rhetoric requires domestication. The article seeks to illuminate the scope and some limitations of this proposal in its attempt to dismantle philosophy from a permanent movement between the myth of the given or immediacy, on the one hand, and coherentism, on the other.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="98b9b00d9e31b4fa4a8eee9f8344205d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029821,"asset_id":38009767,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029821/download_file?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="38009767"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009767"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009767; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009767]").text(description); $(".js-view-count[data-work-id=38009767]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009767; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009767']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "98b9b00d9e31b4fa4a8eee9f8344205d" } } $('.js-work-strip[data-work-id=38009767]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009767,"title":"De dualismos y domesticaciones: Davidson, McDowell y Hegel","translated_title":"","metadata":{"abstract":"The revival of interest in Hegel in contemporary philosophical world is based on several reasons: the overcoming of the dualism between conceptual scheme and content (Davidson, McDowell), the dissipation of the myth of the given (Sellars, Quine), and inferentialism (Brandom). 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","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58029821,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029821/thumbnails/1.jpg","file_name":"De_dualismos_y_domesticaciones.pdf","download_url":"https://www.academia.edu/attachments/58029821/download_file","bulk_download_file_name":"De_dualismos_y_domesticaciones_Davidson.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029821/De_dualismos_y_domesticaciones-libre.pdf?1545236373=\u0026response-content-disposition=attachment%3B+filename%3DDe_dualismos_y_domesticaciones_Davidson.pdf\u0026Expires=1744252678\u0026Signature=AGRDg2mNexwApPeyE9lska6jeCJzJb3-blq11pD7TQdXMJ1zCYBd8eaTnghTUHdMCii4tqb12OwrKaPMvgxdS57mpH-a1yPEhlgVDmEsPhRNZWE6RtOdhJMhm6a0M7U6Vl1YUQ9fYtMs9nEiDP6sl8YGTNumJKD-Ro14bkNO9O9vBMe01uFVlrIS7Br5DZtZFarRJVZXF5hldcd~eQ6o6Z7togi4iIoB7t~37DnG-DmNuDdOLEUUT5ZsEdtUn23X5fCUCraJRAnW0wow0iywB66FLG4oLEZSA6jDYgxTfuk7Dk3up9lmntivzaS3vQhF0V~MM4t9CqKiXugoIJPuKA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":48649,"name":"Neo-Pragmatism","url":"https://www.academia.edu/Documents/in/Neo-Pragmatism"},{"id":1270001,"name":"Science of Logic (Hegel)","url":"https://www.academia.edu/Documents/in/Science_of_Logic_Hegel_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38009767-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="38009743"><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/38009743/Aristotle_and_the_Materialist_Theory_Physics_198b17_199a8_"><img alt="Research paper thumbnail of Aristotle and the Materialist Theory: Physics (198b17-199a8)" class="work-thumbnail" src="https://attachments.academia-assets.com/58029789/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/38009743/Aristotle_and_the_Materialist_Theory_Physics_198b17_199a8_">Aristotle and the Materialist Theory: Physics (198b17-199a8)</a></div><div class="wp-workCard_item"><span>Kinesis</span><span>, 2000</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the passage running from 198b17 to 199a8 in Chapter 8, Book II of the Physics one finds both a...</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 the passage running from 198b17 to 199a8 in Chapter 8, Book II of the Physics one finds both a clear exposition of what Aristotle takes to be a materialistic account of natural processes, and a clear rebuttal of such an account. I would like to focus on these two paragraphs in order to: 1. Clarify what Aristotle thought a materialistic account of natural processes (specifically Empedocles’) might consist of; 2. Structure his arguments against such an account, bringing out the premises on which they are based, showing how they would rule out any type of account of nature based on pure matter. I am interested in showing how the premises Aristotle works with do not allow matter alone to account for the regularity observed in natural processes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="21fe1e7817ef59bf915a8e4388e6071b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029789,"asset_id":38009743,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029789/download_file?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="38009743"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009743"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009743; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009743]").text(description); $(".js-view-count[data-work-id=38009743]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009743; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009743']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "21fe1e7817ef59bf915a8e4388e6071b" } } $('.js-work-strip[data-work-id=38009743]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009743,"title":"Aristotle and the Materialist Theory: Physics (198b17-199a8)","translated_title":"","metadata":{"abstract":"In the passage running from 198b17 to 199a8 in Chapter 8, Book II of the Physics one finds both a clear exposition of what Aristotle takes to be a materialistic account of natural processes, and a clear rebuttal of such an account. 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Clarify what Aristotle thought a materialistic account of natural processes (specifically Empedocles’) might consist of; 2. Structure his arguments against such an account, bringing out the premises on which they are based, showing how they would rule out any type of account of nature based on pure matter. I am interested in showing how the premises Aristotle works with do not allow matter alone to account for the regularity observed in natural processes. ","internal_url":"https://www.academia.edu/38009743/Aristotle_and_the_Materialist_Theory_Physics_198b17_199a8_","translated_internal_url":"","created_at":"2018-12-19T08:02:30.010-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":81599466,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":58029789,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029789/thumbnails/1.jpg","file_name":"PHYSICS.doc","download_url":"https://www.academia.edu/attachments/58029789/download_file","bulk_download_file_name":"Aristotle_and_the_Materialist_Theory_Phy.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029789/PHYSICS.doc?1738379656=\u0026response-content-disposition=attachment%3B+filename%3DAristotle_and_the_Materialist_Theory_Phy.doc\u0026Expires=1744252678\u0026Signature=SLmTLaQjxC4cUw~3VBv9Elqb~006Qs9NRizo8XWFTbxnAzxUgGv5c-JispOxeniio6x9-uwpD7T3wjmuM0-XYMOwLq~WFLydKFKaFjJ54smu2OD8HYwthAFp3GIQoXwNiIZQmilf6iIVAwQUcEPBASGtJiqW-BdhxtDq7Tf~hT4N3V5~RYNXuGNLlljaip81h2Iy-UfkJ7JhOKQ-CfYIA9IQP5-M2kwgg7RbvISzI2EY3V1H~HqCipkWg0mRT~z1B35em-veNLuJO1NzeewCXcwcJxp7gJp2v2UXi~491YJMW45X2i6etALPHtYdssuB1suQ1qQfpqfEo3CVDwXC1Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Aristotle_and_the_Materialist_Theory_Physics_198b17_199a8_","translated_slug":"","page_count":16,"language":"en","content_type":"Work","summary":"In the passage running from 198b17 to 199a8 in Chapter 8, Book II of the Physics one finds both a clear exposition of what Aristotle takes to be a materialistic account of natural processes, and a clear rebuttal of such an account. I would like to focus on these two paragraphs in order to: 1. Clarify what Aristotle thought a materialistic account of natural processes (specifically Empedocles’) might consist of; 2. Structure his arguments against such an account, bringing out the premises on which they are based, showing how they would rule out any type of account of nature based on pure matter. I am interested in showing how the premises Aristotle works with do not allow matter alone to account for the regularity observed in natural processes. ","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58029789,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029789/thumbnails/1.jpg","file_name":"PHYSICS.doc","download_url":"https://www.academia.edu/attachments/58029789/download_file","bulk_download_file_name":"Aristotle_and_the_Materialist_Theory_Phy.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029789/PHYSICS.doc?1738379656=\u0026response-content-disposition=attachment%3B+filename%3DAristotle_and_the_Materialist_Theory_Phy.doc\u0026Expires=1744252678\u0026Signature=SLmTLaQjxC4cUw~3VBv9Elqb~006Qs9NRizo8XWFTbxnAzxUgGv5c-JispOxeniio6x9-uwpD7T3wjmuM0-XYMOwLq~WFLydKFKaFjJ54smu2OD8HYwthAFp3GIQoXwNiIZQmilf6iIVAwQUcEPBASGtJiqW-BdhxtDq7Tf~hT4N3V5~RYNXuGNLlljaip81h2Iy-UfkJ7JhOKQ-CfYIA9IQP5-M2kwgg7RbvISzI2EY3V1H~HqCipkWg0mRT~z1B35em-veNLuJO1NzeewCXcwcJxp7gJp2v2UXi~491YJMW45X2i6etALPHtYdssuB1suQ1qQfpqfEo3CVDwXC1Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":18303,"name":"Historical Materialism","url":"https://www.academia.edu/Documents/in/Historical_Materialism"},{"id":51958,"name":"Empedocles","url":"https://www.academia.edu/Documents/in/Empedocles"},{"id":98027,"name":"Aristotle's Physics","url":"https://www.academia.edu/Documents/in/Aristotles_Physics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38009743-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="38009444"><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/38009444/TOTALIDAD_Y_NEGATIVIDAD_EN_LA_CIENCIA_DE_LA_L%C3%93GICA_DE_HEGEL"><img alt="Research paper thumbnail of TOTALIDAD Y NEGATIVIDAD EN LA CIENCIA DE LA LÓGICA DE HEGEL" class="work-thumbnail" src="https://attachments.academia-assets.com/58029487/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/38009444/TOTALIDAD_Y_NEGATIVIDAD_EN_LA_CIENCIA_DE_LA_L%C3%93GICA_DE_HEGEL">TOTALIDAD Y NEGATIVIDAD EN LA CIENCIA DE LA LÓGICA DE HEGEL</a></div><div class="wp-workCard_item"><span>Signos Filosoficos</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen: Uno de los fundamentos más reconocidos para una lectura metafísica de Hegel es el caráct...</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: Uno de los fundamentos más reconocidos para una lectura metafísica de Hegel es el carácter totalitario de un sistema que intenta abarcar todo lo que es, determinando el lugar y papel de cada parte en el todo. Si la verdad es el todo, sólo tendremos acceso a ella al acceder a éste. Este artículo pretende mostrar que el todo en Hegel nunca es accesible por completo al pensamiento; que su característica principal es estar determinado de manera negativa, es decir, por lo que no es. Para ello ofreceré un análisis de los conceptos de infinito y necesidad en la Ciencia de la lógica, proporcionando así algunas herramientas conceptuales para una lectura no-metafísica de Hegel; es decir, una lectura que enfatiza elementos hermenéuticos y críticos que comúnmente no se asocian con la filosofía de Hegel. <br />Abstract: One of the strongest pillars for a metaphysical reading of Hegel is the totalitarian aspect of a system that attempts to cover all of reality, determining the place and function of each being in the whole. If the truth is the whole, we will only gain access to it through access to the whole. This paper attempts to show that the whole in Hegel is never totally accessible to thinking; that its main characteristic is to be determined negatively, that is, by what it is not. To do so, an analysis of the concepts of the infinite and necessity will be offered as they appear in the Science of Logic, in order to provide certain conceptual tools for a non-metaphysical reading *</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="640595c6ae708ddbe4117f117a5b3bff" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029487,"asset_id":38009444,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029487/download_file?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="38009444"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009444"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009444; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009444]").text(description); $(".js-view-count[data-work-id=38009444]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009444; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009444']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "640595c6ae708ddbe4117f117a5b3bff" } } $('.js-work-strip[data-work-id=38009444]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009444,"title":"TOTALIDAD Y NEGATIVIDAD EN LA CIENCIA DE LA LÓGICA DE HEGEL","translated_title":"","metadata":{"abstract":"Resumen: Uno de los fundamentos más reconocidos para una lectura metafísica de Hegel es el carácter totalitario de un sistema que intenta abarcar todo lo que es, determinando el lugar y papel de cada parte en el todo. Si la verdad es el todo, sólo tendremos acceso a ella al acceder a éste. Este artículo pretende mostrar que el todo en Hegel nunca es accesible por completo al pensamiento; que su característica principal es estar determinado de manera negativa, es decir, por lo que no es. Para ello ofreceré un análisis de los conceptos de infinito y necesidad en la Ciencia de la lógica, proporcionando así algunas herramientas conceptuales para una lectura no-metafísica de Hegel; es decir, una lectura que enfatiza elementos hermenéuticos y críticos que comúnmente no se asocian con la filosofía de Hegel. \nAbstract: One of the strongest pillars for a metaphysical reading of Hegel is the totalitarian aspect of a system that attempts to cover all of reality, determining the place and function of each being in the whole. If the truth is the whole, we will only gain access to it through access to the whole. This paper attempts to show that the whole in Hegel is never totally accessible to thinking; that its main characteristic is to be determined negatively, that is, by what it is not. To do so, an analysis of the concepts of the infinite and necessity will be offered as they appear in the Science of Logic, in order to provide certain conceptual tools for a non-metaphysical reading *","publication_date":{"day":null,"month":null,"year":2012,"errors":{}},"publication_name":"Signos Filosoficos"},"translated_abstract":"Resumen: Uno de los fundamentos más reconocidos para una lectura metafísica de Hegel es el carácter totalitario de un sistema que intenta abarcar todo lo que es, determinando el lugar y papel de cada parte en el todo. Si la verdad es el todo, sólo tendremos acceso a ella al acceder a éste. Este artículo pretende mostrar que el todo en Hegel nunca es accesible por completo al pensamiento; que su característica principal es estar determinado de manera negativa, es decir, por lo que no es. Para ello ofreceré un análisis de los conceptos de infinito y necesidad en la Ciencia de la lógica, proporcionando así algunas herramientas conceptuales para una lectura no-metafísica de Hegel; es decir, una lectura que enfatiza elementos hermenéuticos y críticos que comúnmente no se asocian con la filosofía de Hegel. \nAbstract: One of the strongest pillars for a metaphysical reading of Hegel is the totalitarian aspect of a system that attempts to cover all of reality, determining the place and function of each being in the whole. If the truth is the whole, we will only gain access to it through access to the whole. This paper attempts to show that the whole in Hegel is never totally accessible to thinking; that its main characteristic is to be determined negatively, that is, by what it is not. 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This paper attempts to show that the whole in Hegel is never totally accessible to thinking; that its main characteristic is to be determined negatively, that is, by what it is not. 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La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el signi-ficado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en reme-moración, de su proceso. Palabras clave: Hegel, Idealismo Alemán, Filosofía Trascendental, Modalidad, Epistemología. <br />Abstract: One of the most frequent criticisms raised against Hegel is that his system creates a finalising totality which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the most appropriate place to determine the specific meaning of the concepts used by Hegel. The following paper offers a detailed analysis of the chapter on Actuality (Wirklichkeit) in the Science of Logic, in order to show how the concept of absolute necessity not only includes within it, but also contains as a structural element, the concept of contingency. In this manner a deflationary interpretation is generated in which the absolutely necessary character of reality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cdbf160ec0f0d448503d5a3273ddd024" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029392,"asset_id":38009373,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029392/download_file?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="38009373"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009373"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009373; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009373]").text(description); $(".js-view-count[data-work-id=38009373]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009373; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009373']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "cdbf160ec0f0d448503d5a3273ddd024" } } $('.js-work-strip[data-work-id=38009373]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009373,"title":"El Caracter Contingente de la Necesidad Absoluta en la Ciencia de la Logica de Hegel","translated_title":"","metadata":{"abstract":"Resumen: Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el signi-ficado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en reme-moración, de su proceso. Palabras clave: Hegel, Idealismo Alemán, Filosofía Trascendental, Modalidad, Epistemología. \nAbstract: One of the most frequent criticisms raised against Hegel is that his system creates a finalising totality which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the most appropriate place to determine the specific meaning of the concepts used by Hegel. The following paper offers a detailed analysis of the chapter on Actuality (Wirklichkeit) in the Science of Logic, in order to show how the concept of absolute necessity not only includes within it, but also contains as a structural element, the concept of contingency. In this manner a deflationary interpretation is generated in which the absolutely necessary character of reality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.","publication_date":{"day":null,"month":null,"year":2006,"errors":{}},"publication_name":"Ideas y Valores"},"translated_abstract":"Resumen: Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el signi-ficado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en reme-moración, de su proceso. Palabras clave: Hegel, Idealismo Alemán, Filosofía Trascendental, Modalidad, Epistemología. \nAbstract: One of the most frequent criticisms raised against Hegel is that his system creates a finalising totality which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the most appropriate place to determine the specific meaning of the concepts used by Hegel. The following paper offers a detailed analysis of the chapter on Actuality (Wirklichkeit) in the Science of Logic, in order to show how the concept of absolute necessity not only includes within it, but also contains as a structural element, the concept of contingency. In this manner a deflationary interpretation is generated in which the absolutely necessary character of reality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.","internal_url":"https://www.academia.edu/38009373/El_Caracter_Contingente_de_la_Necesidad_Absoluta_en_la_Ciencia_de_la_Logica_de_Hegel","translated_internal_url":"","created_at":"2018-12-19T07:13:22.233-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":81599466,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":58029392,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029392/thumbnails/1.jpg","file_name":"Ideas_y_Valores.pdf","download_url":"https://www.academia.edu/attachments/58029392/download_file","bulk_download_file_name":"El_Caracter_Contingente_de_la_Necesidad.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029392/Ideas_y_Valores-libre.pdf?1545232802=\u0026response-content-disposition=attachment%3B+filename%3DEl_Caracter_Contingente_de_la_Necesidad.pdf\u0026Expires=1744252678\u0026Signature=aZeEiDeiyJUVjkBE7aASdKgikiWDUEPN8EwRYxuvRJ1Oh59VYEAKamYs-RoKu2Z3BdP~1-tc4PPu0GAXtv61sR-ZjOWOUstlJzYFNRnBZXSGflWS2MwCztKbP1rv9-UIE9ONtRvNx4i6RrfBmfhXvicY1~gCHcw7B4xX91BOAF35D6gdkPffOPbvX1oDfiwV7NEDYC7AHazcmIAUZsCukJ3~xxg12c0GcQ~p6HngbTsrguTejdMQTDSkFJuMY7tKLcizcl8edBdD5NcMeqN~i4KWhuZ34udjTFxmrsYzoyYXF6HWWBAk1CYoXigAgl3LCYEK~8-U3CAGNGbEXVeJuw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"El_Caracter_Contingente_de_la_Necesidad_Absoluta_en_la_Ciencia_de_la_Logica_de_Hegel","translated_slug":"","page_count":29,"language":"es","content_type":"Work","summary":"Resumen: Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el signi-ficado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en reme-moración, de su proceso. Palabras clave: Hegel, Idealismo Alemán, Filosofía Trascendental, Modalidad, Epistemología. \nAbstract: One of the most frequent criticisms raised against Hegel is that his system creates a finalising totality which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the most appropriate place to determine the specific meaning of the concepts used by Hegel. The following paper offers a detailed analysis of the chapter on Actuality (Wirklichkeit) in the Science of Logic, in order to show how the concept of absolute necessity not only includes within it, but also contains as a structural element, the concept of contingency. In this manner a deflationary interpretation is generated in which the absolutely necessary character of reality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58029392,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029392/thumbnails/1.jpg","file_name":"Ideas_y_Valores.pdf","download_url":"https://www.academia.edu/attachments/58029392/download_file","bulk_download_file_name":"El_Caracter_Contingente_de_la_Necesidad.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029392/Ideas_y_Valores-libre.pdf?1545232802=\u0026response-content-disposition=attachment%3B+filename%3DEl_Caracter_Contingente_de_la_Necesidad.pdf\u0026Expires=1744252678\u0026Signature=aZeEiDeiyJUVjkBE7aASdKgikiWDUEPN8EwRYxuvRJ1Oh59VYEAKamYs-RoKu2Z3BdP~1-tc4PPu0GAXtv61sR-ZjOWOUstlJzYFNRnBZXSGflWS2MwCztKbP1rv9-UIE9ONtRvNx4i6RrfBmfhXvicY1~gCHcw7B4xX91BOAF35D6gdkPffOPbvX1oDfiwV7NEDYC7AHazcmIAUZsCukJ3~xxg12c0GcQ~p6HngbTsrguTejdMQTDSkFJuMY7tKLcizcl8edBdD5NcMeqN~i4KWhuZ34udjTFxmrsYzoyYXF6HWWBAk1CYoXigAgl3LCYEK~8-U3CAGNGbEXVeJuw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":964374,"name":"Hegel and German Idealism","url":"https://www.academia.edu/Documents/in/Hegel_and_German_Idealism"},{"id":1270001,"name":"Science of Logic (Hegel)","url":"https://www.academia.edu/Documents/in/Science_of_Logic_Hegel_"}],"urls":[]}, dispatcherData: dispatcherData }); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38016183-figures'); } }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Luis Guzman</h3></div><div class="js-work-strip profile--work_container" data-work-id="38023172"><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/38023172/Relating_Hegels_Science_of_Logic_to_Contemporary_Philosophy"><img alt="Research paper thumbnail of Relating Hegel's Science of Logic to Contemporary Philosophy" class="work-thumbnail" src="https://attachments.academia-assets.com/58044696/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/38023172/Relating_Hegels_Science_of_Logic_to_Contemporary_Philosophy">Relating Hegel's Science of Logic to Contemporary Philosophy</a></div><div class="wp-workCard_item"><span>Palgrave Macmillan</span><span>, 2015</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="777839740042f87f82000e3aeddbd832" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58044696,"asset_id":38023172,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58044696/download_file?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="38023172"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38023172"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38023172; 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It defends the necessity of understanding Hegel's ideas holistically, emphasizing that the absolute in Hegel's thought should be viewed non-metaphysically, as a continuous inquiry into reality that evolves over time. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38023172-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="8815650" id="papers"><div class="js-work-strip profile--work_container" data-work-id="120984594"><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/120984594/BARBARISM_IN_HEGELS_PHILOSOPHY_OF_RIGHT"><img alt="Research paper thumbnail of BARBARISM IN HEGEL'S PHILOSOPHY OF RIGHT" class="work-thumbnail" src="https://attachments.academia-assets.com/115968852/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/120984594/BARBARISM_IN_HEGELS_PHILOSOPHY_OF_RIGHT">BARBARISM IN HEGEL'S PHILOSOPHY OF RIGHT</a></div><div class="wp-workCard_item"><span>La Filosofia del Derecho de Georg Wilhelm Friedrich Hegel: Sentido, Problemas y Perspectivas</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper will trace the role the figure of the barbarian plays in relation to European colonial...</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">This paper will trace the role the figure of the barbarian plays in relation to European colonialism in Hegel's Philosophy of Right. In this text one finds two parallel reflections, one descriptive and one prescriptive, on the relation between Europeans and non-Europeans. The first emphasizes</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="af7a3354e3c57459de9fb1362f04174b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115968852,"asset_id":120984594,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115968852/download_file?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="120984594"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="120984594"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 120984594; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=120984594]").text(description); $(".js-view-count[data-work-id=120984594]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 120984594; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='120984594']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "af7a3354e3c57459de9fb1362f04174b" } } $('.js-work-strip[data-work-id=120984594]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":120984594,"title":"BARBARISM IN HEGEL'S PHILOSOPHY OF RIGHT","translated_title":"","metadata":{"abstract":"This paper will trace the role the figure of the barbarian plays in relation to European colonialism in Hegel's Philosophy of Right. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-93891742-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="93818543"><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/93818543/Normatividad_e_incertidumbre"><img alt="Research paper thumbnail of Normatividad e incertidumbre" class="work-thumbnail" src="https://attachments.academia-assets.com/96450357/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/93818543/Normatividad_e_incertidumbre">Normatividad e incertidumbre</a></div><div class="wp-workCard_item"><span>Walter Benjamin: Hacia la Critica de la Violencia</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">En "Para una crítica de la violencia" Walter Benjamin nos ofrece una triada conformada por injust...</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">En "Para una crítica de la violencia" Walter Benjamin nos ofrece una triada conformada por injusticia, violencia y normatividad, las cuales estructuran una paradoja irresoluble y particular a la condición humana. Por un lado, el mundo está lleno de situaciones de opresión e injusticia. Por el otro, para superar algunas de estas situaciones es necesario ejercer violencia. Sin embargo, esta violencia es injustificable debido a que no puede evitar reproducir las condiciones que se supone iban a ser eliminadas por ella. Una normatividad solo puede ser impuesta y/o sostenida por medios violentos. Cómo podemos evitar resignarnos ante la injusticia y el sufrimiento de los seres humanos en el mundo, evitando a la vez cualquier discurso de legitimación de violencia ya que dicho discurso terminará manipulando el binario de violencia sancionada/no sancionada para preservar su poder? ¿Cómo podemos aceptar la imposibilidad de justificar la violencia y simultáneamente aceptar y asumir la necesidad</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="27d71f0f7b4b27ea67edd344a2d62036" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96450357,"asset_id":93818543,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96450357/download_file?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="93818543"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93818543"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93818543; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93818543]").text(description); $(".js-view-count[data-work-id=93818543]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93818543; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93818543']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "27d71f0f7b4b27ea67edd344a2d62036" } } $('.js-work-strip[data-work-id=93818543]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93818543,"title":"Normatividad e incertidumbre","translated_title":"","metadata":{"grobid_abstract":"En \"Para una crítica de la violencia\" Walter Benjamin nos ofrece una triada conformada por injusticia, violencia y normatividad, las cuales estructuran una paradoja irresoluble y particular a la condición humana. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-90205535-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="82475038"><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/82475038/El_car%C3%A1cter_contingente_de_la_necesidad_absoluta_en_la_Ciencia_de_la_l%C3%B3gica_De_Hegel"><img alt="Research paper thumbnail of El carácter contingente de la necesidad absoluta en la "Ciencia de la lógica" De Hegel" class="work-thumbnail" src="https://attachments.academia-assets.com/88172342/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/82475038/El_car%C3%A1cter_contingente_de_la_necesidad_absoluta_en_la_Ciencia_de_la_l%C3%B3gica_De_Hegel">El carácter contingente de la necesidad absoluta en la "Ciencia de la lógica" De Hegel</a></div><div class="wp-workCard_item"><span>Ideas Y Valores Revista Colombiana De Filosofia</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad fi...</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">Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el significado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en rememoración, de su proceso.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5a1579c701f14d0c4b9405403c7901ef" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88172342,"asset_id":82475038,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88172342/download_file?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="82475038"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82475038"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82475038; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=82475038]").text(description); $(".js-view-count[data-work-id=82475038]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 82475038; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='82475038']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "5a1579c701f14d0c4b9405403c7901ef" } } $('.js-work-strip[data-work-id=82475038]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":82475038,"title":"El carácter contingente de la necesidad absoluta en la \"Ciencia de la lógica\" De Hegel","translated_title":"","metadata":{"grobid_abstract":"Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. 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Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en rememoración, de su proceso.","publication_date":{"day":null,"month":null,"year":2006,"errors":{}},"publication_name":"Ideas Y Valores Revista Colombiana De Filosofia","grobid_abstract_attachment_id":88172342},"translated_abstract":null,"internal_url":"https://www.academia.edu/82475038/El_car%C3%A1cter_contingente_de_la_necesidad_absoluta_en_la_Ciencia_de_la_l%C3%B3gica_De_Hegel","translated_internal_url":"","created_at":"2022-07-01T14:12:14.917-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":81599466,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":88172342,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88172342/thumbnails/1.jpg","file_name":"Dialnet-ElCaracterContingenteDeLaNecesidadAbsolutaEnLaCien-2281359.pdf","download_url":"https://www.academia.edu/attachments/88172342/download_file","bulk_download_file_name":"El_caracter_contingente_de_la_necesidad.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88172342/Dialnet-ElCaracterContingenteDeLaNecesidadAbsolutaEnLaCien-2281359-libre.pdf?1656710794=\u0026response-content-disposition=attachment%3B+filename%3DEl_caracter_contingente_de_la_necesidad.pdf\u0026Expires=1744252678\u0026Signature=bj~L8sskmIWo3cxM7cM0NpljXBZSrxuolyq7cJGOWBJggqbd4x~YjKbHdBsk61mTbUr7n4fSqY9-DHtnJUjGp5bF6sYtdBmEYazplfhOxbyEda8XF9ZzzCff7vdShkQ3iKf1scHkBTQ5RWNkmpfKjtXwRRU7HJuUcUGR-B~Hu4DDBy45B8-Kik1LqijR9IxTfVcoTXvvHN29NNzgHg~aXLhPt4rTFCEb5g5YiqMyVZu7DTER9gInxCjPfxftunmgG0B2yhJ10rh5BIrjP11kUO-PY~gr0NG1gZRNa07Gwe3rt~~HbdL3aLp4AzzCUws59sK5lxYFX3WVwITNmT8hBQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"El_carácter_contingente_de_la_necesidad_absoluta_en_la_Ciencia_de_la_lógica_De_Hegel","translated_slug":"","page_count":29,"language":"es","content_type":"Work","summary":"Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. 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Se escucha todo tipo de música en el...</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">Las marchas del último mes en Colombia han sido muy sonoras. Se escucha todo tipo de música en ellas y el cuerpo a veces se confunde, atrapado entre ritmos diferentes que lo jalonan en direcciones opuestas: batucadas, canciones protesta, hip-hop, metal. Ayer en la multitudinaria marcha en Bogotá conmemorando un mes de resistencia, me encontré con un cartelito que cargaba un manifestante que decía: Orgullo Vándalo. Al igual que el cuerpo, la mente a veces no sabe cómo acomodar ritmos opuestos. Lo que sigue es un intento de baile conceptual porque sin música no se puede vivir. Normalmente asumimos que existen dos posturas posibles frente a la violencia: o pensamos que nunca se puede ni debe justificar, es decir, que no debe utilizarse como medio para fin alguno, o pensamos que es posible justificarla dependiendo del fin que se lograría con ella. En este último caso, un fin justo enmarcaría la violencia como medio. Obviamente esta segunda postura se</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="001fad629f784900ec821e0a62f277e9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67474691,"asset_id":49080014,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67474691/download_file?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="49080014"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49080014"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49080014; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49080014]").text(description); $(".js-view-count[data-work-id=49080014]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49080014; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49080014']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "001fad629f784900ec821e0a62f277e9" } } $('.js-work-strip[data-work-id=49080014]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49080014,"title":"Violencia Pura y Vandalismo","translated_title":"","metadata":{"grobid_abstract":"Las marchas del último mes en Colombia han sido muy sonoras. 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Obviamente esta segunda postura se","grobid_abstract_attachment_id":67474691},"translated_abstract":null,"internal_url":"https://www.academia.edu/49080014/Violencia_Pura_y_Vandalismo","translated_internal_url":"","created_at":"2021-05-31T07:42:32.474-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":81599466,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":67474691,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/67474691/thumbnails/1.jpg","file_name":"Violencia_Pura_y_Vandalismo.docx","download_url":"https://www.academia.edu/attachments/67474691/download_file","bulk_download_file_name":"Violencia_Pura_y_Vandalismo.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67474691/Violencia_Pura_y_Vandalismo.docx?1738415800=\u0026response-content-disposition=attachment%3B+filename%3DViolencia_Pura_y_Vandalismo.docx\u0026Expires=1744252678\u0026Signature=a~f9ib7219sMcUpN0suduPucX956-K~Lfp7d9D3aRFBADLPhsdM6FMZWwlttfW-rmHt0NTgzFF9GBraU1NSxeS37l~hRnrnAjCuWnRsQo~lw9Q63bkJpwpTTIMYk3s3rZ0owxqg3qsbxvRIgiPq05-e-DBEecke07P45VCYKExB2ec0B1meZfxrBFYnvacW8iuULsQKlr7RaIoJ-Rhlur4uTAGRiwJ9iN9JyGFuOdTJzES-ykGolYSXosagX3j505pUUzEHStM5FgjUoytFd6uB4HF5BR2JiTWSPisxCTuCqz6wznB16lo7Cr5s5aW8zyhyv6pokVdoP5cBw3zBdaA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Violencia_Pura_y_Vandalismo","translated_slug":"","page_count":5,"language":"es","content_type":"Work","summary":"Las marchas del último mes en Colombia han sido muy sonoras. Se escucha todo tipo de música en ellas y el cuerpo a veces se confunde, atrapado entre ritmos diferentes que lo jalonan en direcciones opuestas: batucadas, canciones protesta, hip-hop, metal. Ayer en la multitudinaria marcha en Bogotá conmemorando un mes de resistencia, me encontré con un cartelito que cargaba un manifestante que decía: Orgullo Vándalo. Al igual que el cuerpo, la mente a veces no sabe cómo acomodar ritmos opuestos. Lo que sigue es un intento de baile conceptual porque sin música no se puede vivir. Normalmente asumimos que existen dos posturas posibles frente a la violencia: o pensamos que nunca se puede ni debe justificar, es decir, que no debe utilizarse como medio para fin alguno, o pensamos que es posible justificarla dependiendo del fin que se lograría con ella. En este último caso, un fin justo enmarcaría la violencia como medio. 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He then goes on to enumerate two challenges awaiting anybody attempting to rescue Hegelian philosophy in its totality, as a system. The first lies in interpreting Hegel's Science of Logic from the perspective of a non-metaphysical reading; the second lies in explaining how this reading avoids falling into epistemic relativism, which Hegel himself clearly repudiated. I share with Horstmann this 'all or nothing' bet. One cannot pick and choose select sections from the system and still consider them part of Hegelian philosophy. When they cease being part of the whole their meaning and function change. However, I do not believe that a non-metaphysical interpretation of Hegel leads to epistemic relativism. What does become necessary when offering such an interpretation is a reformulation of Hegel's relation to skepticism. In what follows I shall explore this relation and offer a skeptic Hegel.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="75282d30d31319b89b6562b2f8872973" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58047727,"asset_id":38026128,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58047727/download_file?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="38026128"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38026128"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38026128; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38026128]").text(description); $(".js-view-count[data-work-id=38026128]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38026128; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38026128']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "75282d30d31319b89b6562b2f8872973" } } $('.js-work-strip[data-work-id=38026128]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38026128,"title":"Hegel's Skepticism","translated_title":"","metadata":{"abstract":"System\" (2006), Rolf-Peter Horstmann, perhaps the strongest critic of the Hegelian renaissance occurring in the last 25 years, asserts that a selective treatment of Hegel's philosophy cannot be compatible with its genuine philosophical goals. He then goes on to enumerate two challenges awaiting anybody attempting to rescue Hegelian philosophy in its totality, as a system. The first lies in interpreting Hegel's Science of Logic from the perspective of a non-metaphysical reading; the second lies in explaining how this reading avoids falling into epistemic relativism, which Hegel himself clearly repudiated. I share with Horstmann this 'all or nothing' bet. One cannot pick and choose select sections from the system and still consider them part of Hegelian philosophy. When they cease being part of the whole their meaning and function change. However, I do not believe that a non-metaphysical interpretation of Hegel leads to epistemic relativism. What does become necessary when offering such an interpretation is a reformulation of Hegel's relation to skepticism. In what follows I shall explore this relation and offer a skeptic Hegel.","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Hegel: Ontologia, Estetica y Politica"},"translated_abstract":"System\" (2006), Rolf-Peter Horstmann, perhaps the strongest critic of the Hegelian renaissance occurring in the last 25 years, asserts that a selective treatment of Hegel's philosophy cannot be compatible with its genuine philosophical goals. He then goes on to enumerate two challenges awaiting anybody attempting to rescue Hegelian philosophy in its totality, as a system. The first lies in interpreting Hegel's Science of Logic from the perspective of a non-metaphysical reading; the second lies in explaining how this reading avoids falling into epistemic relativism, which Hegel himself clearly repudiated. I share with Horstmann this 'all or nothing' bet. One cannot pick and choose select sections from the system and still consider them part of Hegelian philosophy. When they cease being part of the whole their meaning and function change. However, I do not believe that a non-metaphysical interpretation of Hegel leads to epistemic relativism. What does become necessary when offering such an interpretation is a reformulation of Hegel's relation to skepticism. 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In what follows I shall explore this relation and offer a skeptic Hegel.","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58047727,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/58047727/thumbnails/1.jpg","file_name":"Hegels_skepticism.docx","download_url":"https://www.academia.edu/attachments/58047727/download_file","bulk_download_file_name":"Hegels_Skepticism.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58047727/Hegels_skepticism.docx?1738379720=\u0026response-content-disposition=attachment%3B+filename%3DHegels_Skepticism.docx\u0026Expires=1744252678\u0026Signature=gF4oPTjdKoy-iR28ymjYm4yLIcePKWyDhcNh3FFduIqu7KHIO5nlcMPqPurnPne5xR84DQ-1l-teQH-xrfEevuEG3aCY35R2XF8-T6XncBN1dLI61EcaZYIJyP9~fSdC3eThugq94vGSTk4-o871~cWPt3R~waWz68-nLldWyncBXGxLLH0yigfVY-x2wHc7SNltXsJ6ro2WeLxjyZtJO9Nt0666rglKVdo~jm2mtoYxuL09PRVZcU4r2L6DsljX5I4OS8s38aBRUC5odGzBBDR7S7LV3q49p3acg3l4KmQVcl3rFjdKOQ0pPNlzIuIZnqztNLsYR~9ONlIVPrM4mw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":29711,"name":"Skepticism","url":"https://www.academia.edu/Documents/in/Skepticism"},{"id":1270001,"name":"Science of Logic (Hegel)","url":"https://www.academia.edu/Documents/in/Science_of_Logic_Hegel_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38026128-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="38026121"><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/38026121/The_Contingency_of_Absolute_Necessity_in_Hegels_Science_of_Logic"><img alt="Research paper thumbnail of The Contingency of Absolute Necessity in Hegel's Science of Logic" class="work-thumbnail" src="https://attachments.academia-assets.com/58047717/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/38026121/The_Contingency_of_Absolute_Necessity_in_Hegels_Science_of_Logic">The Contingency of Absolute Necessity in Hegel's Science of Logic</a></div><div class="wp-workCard_item"><span>Ideas y Valores</span><span>, 2006</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A frequent criticism raised against Hegel concerns the totalizing aspect of his system, which det...</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">A frequent criticism raised against Hegel concerns the totalizing aspect of his system, which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the appropriate place to determine the specific meaning of the Hegelian concepts, absolute necessity included. In what follows we shall offer an analysis on the chapter on Actuality (Wirklichkeit), in order to show how the concept of absolute necessity not only includes within it, but also contains as its structural element, the concept of contingency. In this manner a deflationary interpretation will be generated in which the absolutely necessary character of actuality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7fdf59e24e8ec879814bef4f57edd0b9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58047717,"asset_id":38026121,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58047717/download_file?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="38026121"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38026121"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38026121; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38026121]").text(description); $(".js-view-count[data-work-id=38026121]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38026121; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38026121']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "7fdf59e24e8ec879814bef4f57edd0b9" } } $('.js-work-strip[data-work-id=38026121]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38026121,"title":"The Contingency of Absolute Necessity in Hegel's Science of Logic","translated_title":"","metadata":{"grobid_abstract":"A frequent criticism raised against Hegel concerns the totalizing aspect of his system, which determines what is as absolutely necessary. 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It critically examines how violence is often deemed necessary yet unjustifiable, and differentiates between mythical violence (means to an end) and divine violence (which cannot be fully grasped or legislated). 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Generalmente se piensa que Hegel lo utiliza como herramienta para el progreso del espíritu, para lanzarlo por la borda una vez se arribe al absoluto. En el texto de 1802, titulado Relación del escepticismo con la filosofía, Hegel alaba al escepticismo antiguo en comparación con el moderno. En cambio, en las Lecciones sobre la historia de la filosofía, asume una postura más crítica frente al escepticismo como una actitud anti-filosófica y meramente subjetiva. El presente trabajo se propone mostrar que Hegel no supera las limitaciones del escepticismo dejándolo atrás sino más bien revaluando el papel de la negatividad en el conocer y actuar humanos. Tomando como hilo conductor el concepto de idea absoluta de la Ciencia de la lógica, se mostrará que ella está atravesada por oposiones ásperas insuperables, y que el trabajo de la filosofía consiste en transformar esa negatividad en ser, desenmascarando la necesidad estructural de las oposiciones, y mostrando cómo la verdad se logra atisbar en el error. Palabras Claves: Idealismo alemán, escepticismo, epistemología, idea absoluta, verdad, deber ser.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="3aaa20d91cf540592bb4a4480e7d2b4b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029912,"asset_id":38009835,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029912/download_file?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="38009835"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009835"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009835; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009835]").text(description); $(".js-view-count[data-work-id=38009835]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009835; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009835']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "3aaa20d91cf540592bb4a4480e7d2b4b" } } $('.js-work-strip[data-work-id=38009835]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009835,"title":"El Escepticismo de Hegel","translated_title":"","metadata":{"abstract":"Resumen: Esclarecer la relación de Hegel con el escepticismo es fundamental para penetrar su filosofía. 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Generalmente se piensa que Hegel lo utiliza como herramienta para el progreso del espíritu, para lanzarlo por la borda una vez se arribe al absoluto. En el texto de 1802, titulado Relación del escepticismo con la filosofía, Hegel alaba al escepticismo antiguo en comparación con el moderno. En cambio, en las Lecciones sobre la historia de la filosofía, asume una postura más crítica frente al escepticismo como una actitud anti-filosófica y meramente subjetiva. El presente trabajo se propone mostrar que Hegel no supera las limitaciones del escepticismo dejándolo atrás sino más bien revaluando el papel de la negatividad en el conocer y actuar humanos. Tomando como hilo conductor el concepto de idea absoluta de la Ciencia de la lógica, se mostrará que ella está atravesada por oposiones ásperas insuperables, y que el trabajo de la filosofía consiste en transformar esa negatividad en ser, desenmascarando la necesidad estructural de las oposiciones, y mostrando cómo la verdad se logra atisbar en el error. Palabras Claves: Idealismo alemán, escepticismo, epistemología, idea absoluta, verdad, deber ser.","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58029912,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029912/thumbnails/1.jpg","file_name":"EL_ESCEPTICISMO__DE_HEGEL-2.docx","download_url":"https://www.academia.edu/attachments/58029912/download_file","bulk_download_file_name":"El_Escepticismo_de_Hegel.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029912/EL_ESCEPTICISMO__DE_HEGEL-2.docx?1738379656=\u0026response-content-disposition=attachment%3B+filename%3DEl_Escepticismo_de_Hegel.docx\u0026Expires=1744252678\u0026Signature=J1~GZ~oqOLmPr0lKvg19-W96JFHuc0hGeHVjt~i1evxyCFd7-tC6vUMF8~g2pJM4qaXIWxpFAwmu~cx45b8B3z9-IFsmnn5mktSjlB89ZhX8j-aeWUkY2WhrQRsG9YjmT-1YCawknMuw61UKR5S6pjVFheSrXGedgbPDa2c1kOYjYIPXMac6CEjxkwhKKk866PaLP7JVw9pNVizzHiXq6dAieE3UI8ewvbxFJ3VATQFvG7dq6HrtMYgg7BsMzl90GtrD35kzNRP3w71meFBznx5eIXJV3omT1TN70ChE7DoltwzGQX75vd2PtemLYVqa56E2FtFsVkarzF1HavpvuQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":29711,"name":"Skepticism","url":"https://www.academia.edu/Documents/in/Skepticism"},{"id":1270001,"name":"Science of Logic (Hegel)","url":"https://www.academia.edu/Documents/in/Science_of_Logic_Hegel_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38009835-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="38009767"><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/38009767/De_dualismos_y_domesticaciones_Davidson_McDowell_y_Hegel"><img alt="Research paper thumbnail of De dualismos y domesticaciones: Davidson, McDowell y Hegel" class="work-thumbnail" src="https://attachments.academia-assets.com/58029821/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/38009767/De_dualismos_y_domesticaciones_Davidson_McDowell_y_Hegel">De dualismos y domesticaciones: Davidson, McDowell y Hegel</a></div><div class="wp-workCard_item"><span>Ideas y Valores</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The revival of interest in Hegel in contemporary philosophical world is based on several reasons:...</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 revival of interest in Hegel in contemporary philosophical world is based on several reasons: the overcoming of the dualism between conceptual scheme and content (Davidson, McDowell), the dissipation of the myth of the given (Sellars, Quine), and inferentialism (Brandom). Regarding the first point, John McDowell tries to overcome this dualism by making use of Hegel, whose rhetoric requires domestication. The article seeks to illuminate the scope and some limitations of this proposal in its attempt to dismantle philosophy from a permanent movement between the myth of the given or immediacy, on the one hand, and coherentism, on the other.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="98b9b00d9e31b4fa4a8eee9f8344205d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029821,"asset_id":38009767,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029821/download_file?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="38009767"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009767"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009767; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009767]").text(description); $(".js-view-count[data-work-id=38009767]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009767; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009767']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "98b9b00d9e31b4fa4a8eee9f8344205d" } } $('.js-work-strip[data-work-id=38009767]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009767,"title":"De dualismos y domesticaciones: Davidson, McDowell y Hegel","translated_title":"","metadata":{"abstract":"The revival of interest in Hegel in contemporary philosophical world is based on several reasons: the overcoming of the dualism between conceptual scheme and content (Davidson, McDowell), the dissipation of the myth of the given (Sellars, Quine), and inferentialism (Brandom). 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","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58029821,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029821/thumbnails/1.jpg","file_name":"De_dualismos_y_domesticaciones.pdf","download_url":"https://www.academia.edu/attachments/58029821/download_file","bulk_download_file_name":"De_dualismos_y_domesticaciones_Davidson.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029821/De_dualismos_y_domesticaciones-libre.pdf?1545236373=\u0026response-content-disposition=attachment%3B+filename%3DDe_dualismos_y_domesticaciones_Davidson.pdf\u0026Expires=1744252678\u0026Signature=AGRDg2mNexwApPeyE9lska6jeCJzJb3-blq11pD7TQdXMJ1zCYBd8eaTnghTUHdMCii4tqb12OwrKaPMvgxdS57mpH-a1yPEhlgVDmEsPhRNZWE6RtOdhJMhm6a0M7U6Vl1YUQ9fYtMs9nEiDP6sl8YGTNumJKD-Ro14bkNO9O9vBMe01uFVlrIS7Br5DZtZFarRJVZXF5hldcd~eQ6o6Z7togi4iIoB7t~37DnG-DmNuDdOLEUUT5ZsEdtUn23X5fCUCraJRAnW0wow0iywB66FLG4oLEZSA6jDYgxTfuk7Dk3up9lmntivzaS3vQhF0V~MM4t9CqKiXugoIJPuKA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel"},{"id":48649,"name":"Neo-Pragmatism","url":"https://www.academia.edu/Documents/in/Neo-Pragmatism"},{"id":1270001,"name":"Science of Logic (Hegel)","url":"https://www.academia.edu/Documents/in/Science_of_Logic_Hegel_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38009767-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="38009743"><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/38009743/Aristotle_and_the_Materialist_Theory_Physics_198b17_199a8_"><img alt="Research paper thumbnail of Aristotle and the Materialist Theory: Physics (198b17-199a8)" class="work-thumbnail" src="https://attachments.academia-assets.com/58029789/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/38009743/Aristotle_and_the_Materialist_Theory_Physics_198b17_199a8_">Aristotle and the Materialist Theory: Physics (198b17-199a8)</a></div><div class="wp-workCard_item"><span>Kinesis</span><span>, 2000</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the passage running from 198b17 to 199a8 in Chapter 8, Book II of the Physics one finds both a...</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 the passage running from 198b17 to 199a8 in Chapter 8, Book II of the Physics one finds both a clear exposition of what Aristotle takes to be a materialistic account of natural processes, and a clear rebuttal of such an account. I would like to focus on these two paragraphs in order to: 1. Clarify what Aristotle thought a materialistic account of natural processes (specifically Empedocles’) might consist of; 2. Structure his arguments against such an account, bringing out the premises on which they are based, showing how they would rule out any type of account of nature based on pure matter. I am interested in showing how the premises Aristotle works with do not allow matter alone to account for the regularity observed in natural processes.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="21fe1e7817ef59bf915a8e4388e6071b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029789,"asset_id":38009743,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029789/download_file?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="38009743"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009743"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009743; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009743]").text(description); $(".js-view-count[data-work-id=38009743]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009743; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009743']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "21fe1e7817ef59bf915a8e4388e6071b" } } $('.js-work-strip[data-work-id=38009743]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009743,"title":"Aristotle and the Materialist Theory: Physics (198b17-199a8)","translated_title":"","metadata":{"abstract":"In the passage running from 198b17 to 199a8 in Chapter 8, Book II of the Physics one finds both a clear exposition of what Aristotle takes to be a materialistic account of natural processes, and a clear rebuttal of such an account. 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Clarify what Aristotle thought a materialistic account of natural processes (specifically Empedocles’) might consist of; 2. Structure his arguments against such an account, bringing out the premises on which they are based, showing how they would rule out any type of account of nature based on pure matter. I am interested in showing how the premises Aristotle works with do not allow matter alone to account for the regularity observed in natural processes. ","internal_url":"https://www.academia.edu/38009743/Aristotle_and_the_Materialist_Theory_Physics_198b17_199a8_","translated_internal_url":"","created_at":"2018-12-19T08:02:30.010-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":81599466,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":58029789,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029789/thumbnails/1.jpg","file_name":"PHYSICS.doc","download_url":"https://www.academia.edu/attachments/58029789/download_file","bulk_download_file_name":"Aristotle_and_the_Materialist_Theory_Phy.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029789/PHYSICS.doc?1738379656=\u0026response-content-disposition=attachment%3B+filename%3DAristotle_and_the_Materialist_Theory_Phy.doc\u0026Expires=1744252678\u0026Signature=SLmTLaQjxC4cUw~3VBv9Elqb~006Qs9NRizo8XWFTbxnAzxUgGv5c-JispOxeniio6x9-uwpD7T3wjmuM0-XYMOwLq~WFLydKFKaFjJ54smu2OD8HYwthAFp3GIQoXwNiIZQmilf6iIVAwQUcEPBASGtJiqW-BdhxtDq7Tf~hT4N3V5~RYNXuGNLlljaip81h2Iy-UfkJ7JhOKQ-CfYIA9IQP5-M2kwgg7RbvISzI2EY3V1H~HqCipkWg0mRT~z1B35em-veNLuJO1NzeewCXcwcJxp7gJp2v2UXi~491YJMW45X2i6etALPHtYdssuB1suQ1qQfpqfEo3CVDwXC1Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Aristotle_and_the_Materialist_Theory_Physics_198b17_199a8_","translated_slug":"","page_count":16,"language":"en","content_type":"Work","summary":"In the passage running from 198b17 to 199a8 in Chapter 8, Book II of the Physics one finds both a clear exposition of what Aristotle takes to be a materialistic account of natural processes, and a clear rebuttal of such an account. I would like to focus on these two paragraphs in order to: 1. Clarify what Aristotle thought a materialistic account of natural processes (specifically Empedocles’) might consist of; 2. Structure his arguments against such an account, bringing out the premises on which they are based, showing how they would rule out any type of account of nature based on pure matter. I am interested in showing how the premises Aristotle works with do not allow matter alone to account for the regularity observed in natural processes. ","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58029789,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029789/thumbnails/1.jpg","file_name":"PHYSICS.doc","download_url":"https://www.academia.edu/attachments/58029789/download_file","bulk_download_file_name":"Aristotle_and_the_Materialist_Theory_Phy.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029789/PHYSICS.doc?1738379656=\u0026response-content-disposition=attachment%3B+filename%3DAristotle_and_the_Materialist_Theory_Phy.doc\u0026Expires=1744252678\u0026Signature=SLmTLaQjxC4cUw~3VBv9Elqb~006Qs9NRizo8XWFTbxnAzxUgGv5c-JispOxeniio6x9-uwpD7T3wjmuM0-XYMOwLq~WFLydKFKaFjJ54smu2OD8HYwthAFp3GIQoXwNiIZQmilf6iIVAwQUcEPBASGtJiqW-BdhxtDq7Tf~hT4N3V5~RYNXuGNLlljaip81h2Iy-UfkJ7JhOKQ-CfYIA9IQP5-M2kwgg7RbvISzI2EY3V1H~HqCipkWg0mRT~z1B35em-veNLuJO1NzeewCXcwcJxp7gJp2v2UXi~491YJMW45X2i6etALPHtYdssuB1suQ1qQfpqfEo3CVDwXC1Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":2019,"name":"Aristotle","url":"https://www.academia.edu/Documents/in/Aristotle"},{"id":18303,"name":"Historical Materialism","url":"https://www.academia.edu/Documents/in/Historical_Materialism"},{"id":51958,"name":"Empedocles","url":"https://www.academia.edu/Documents/in/Empedocles"},{"id":98027,"name":"Aristotle's Physics","url":"https://www.academia.edu/Documents/in/Aristotles_Physics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-38009743-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="38009444"><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/38009444/TOTALIDAD_Y_NEGATIVIDAD_EN_LA_CIENCIA_DE_LA_L%C3%93GICA_DE_HEGEL"><img alt="Research paper thumbnail of TOTALIDAD Y NEGATIVIDAD EN LA CIENCIA DE LA LÓGICA DE HEGEL" class="work-thumbnail" src="https://attachments.academia-assets.com/58029487/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/38009444/TOTALIDAD_Y_NEGATIVIDAD_EN_LA_CIENCIA_DE_LA_L%C3%93GICA_DE_HEGEL">TOTALIDAD Y NEGATIVIDAD EN LA CIENCIA DE LA LÓGICA DE HEGEL</a></div><div class="wp-workCard_item"><span>Signos Filosoficos</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Resumen: Uno de los fundamentos más reconocidos para una lectura metafísica de Hegel es el caráct...</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: Uno de los fundamentos más reconocidos para una lectura metafísica de Hegel es el carácter totalitario de un sistema que intenta abarcar todo lo que es, determinando el lugar y papel de cada parte en el todo. Si la verdad es el todo, sólo tendremos acceso a ella al acceder a éste. Este artículo pretende mostrar que el todo en Hegel nunca es accesible por completo al pensamiento; que su característica principal es estar determinado de manera negativa, es decir, por lo que no es. Para ello ofreceré un análisis de los conceptos de infinito y necesidad en la Ciencia de la lógica, proporcionando así algunas herramientas conceptuales para una lectura no-metafísica de Hegel; es decir, una lectura que enfatiza elementos hermenéuticos y críticos que comúnmente no se asocian con la filosofía de Hegel. <br />Abstract: One of the strongest pillars for a metaphysical reading of Hegel is the totalitarian aspect of a system that attempts to cover all of reality, determining the place and function of each being in the whole. If the truth is the whole, we will only gain access to it through access to the whole. This paper attempts to show that the whole in Hegel is never totally accessible to thinking; that its main characteristic is to be determined negatively, that is, by what it is not. To do so, an analysis of the concepts of the infinite and necessity will be offered as they appear in the Science of Logic, in order to provide certain conceptual tools for a non-metaphysical reading *</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="640595c6ae708ddbe4117f117a5b3bff" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029487,"asset_id":38009444,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029487/download_file?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="38009444"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009444"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009444; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009444]").text(description); $(".js-view-count[data-work-id=38009444]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009444; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009444']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "640595c6ae708ddbe4117f117a5b3bff" } } $('.js-work-strip[data-work-id=38009444]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009444,"title":"TOTALIDAD Y NEGATIVIDAD EN LA CIENCIA DE LA LÓGICA DE HEGEL","translated_title":"","metadata":{"abstract":"Resumen: Uno de los fundamentos más reconocidos para una lectura metafísica de Hegel es el carácter totalitario de un sistema que intenta abarcar todo lo que es, determinando el lugar y papel de cada parte en el todo. Si la verdad es el todo, sólo tendremos acceso a ella al acceder a éste. Este artículo pretende mostrar que el todo en Hegel nunca es accesible por completo al pensamiento; que su característica principal es estar determinado de manera negativa, es decir, por lo que no es. Para ello ofreceré un análisis de los conceptos de infinito y necesidad en la Ciencia de la lógica, proporcionando así algunas herramientas conceptuales para una lectura no-metafísica de Hegel; es decir, una lectura que enfatiza elementos hermenéuticos y críticos que comúnmente no se asocian con la filosofía de Hegel. \nAbstract: One of the strongest pillars for a metaphysical reading of Hegel is the totalitarian aspect of a system that attempts to cover all of reality, determining the place and function of each being in the whole. If the truth is the whole, we will only gain access to it through access to the whole. This paper attempts to show that the whole in Hegel is never totally accessible to thinking; that its main characteristic is to be determined negatively, that is, by what it is not. To do so, an analysis of the concepts of the infinite and necessity will be offered as they appear in the Science of Logic, in order to provide certain conceptual tools for a non-metaphysical reading *","publication_date":{"day":null,"month":null,"year":2012,"errors":{}},"publication_name":"Signos Filosoficos"},"translated_abstract":"Resumen: Uno de los fundamentos más reconocidos para una lectura metafísica de Hegel es el carácter totalitario de un sistema que intenta abarcar todo lo que es, determinando el lugar y papel de cada parte en el todo. Si la verdad es el todo, sólo tendremos acceso a ella al acceder a éste. Este artículo pretende mostrar que el todo en Hegel nunca es accesible por completo al pensamiento; que su característica principal es estar determinado de manera negativa, es decir, por lo que no es. Para ello ofreceré un análisis de los conceptos de infinito y necesidad en la Ciencia de la lógica, proporcionando así algunas herramientas conceptuales para una lectura no-metafísica de Hegel; es decir, una lectura que enfatiza elementos hermenéuticos y críticos que comúnmente no se asocian con la filosofía de Hegel. \nAbstract: One of the strongest pillars for a metaphysical reading of Hegel is the totalitarian aspect of a system that attempts to cover all of reality, determining the place and function of each being in the whole. If the truth is the whole, we will only gain access to it through access to the whole. This paper attempts to show that the whole in Hegel is never totally accessible to thinking; that its main characteristic is to be determined negatively, that is, by what it is not. 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This paper attempts to show that the whole in Hegel is never totally accessible to thinking; that its main characteristic is to be determined negatively, that is, by what it is not. 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La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el signi-ficado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en reme-moración, de su proceso. Palabras clave: Hegel, Idealismo Alemán, Filosofía Trascendental, Modalidad, Epistemología. <br />Abstract: One of the most frequent criticisms raised against Hegel is that his system creates a finalising totality which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the most appropriate place to determine the specific meaning of the concepts used by Hegel. The following paper offers a detailed analysis of the chapter on Actuality (Wirklichkeit) in the Science of Logic, in order to show how the concept of absolute necessity not only includes within it, but also contains as a structural element, the concept of contingency. In this manner a deflationary interpretation is generated in which the absolutely necessary character of reality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cdbf160ec0f0d448503d5a3273ddd024" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58029392,"asset_id":38009373,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58029392/download_file?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="38009373"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38009373"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38009373; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38009373]").text(description); $(".js-view-count[data-work-id=38009373]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38009373; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38009373']"); 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></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.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: "cdbf160ec0f0d448503d5a3273ddd024" } } $('.js-work-strip[data-work-id=38009373]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38009373,"title":"El Caracter Contingente de la Necesidad Absoluta en la Ciencia de la Logica de Hegel","translated_title":"","metadata":{"abstract":"Resumen: Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el signi-ficado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en reme-moración, de su proceso. Palabras clave: Hegel, Idealismo Alemán, Filosofía Trascendental, Modalidad, Epistemología. \nAbstract: One of the most frequent criticisms raised against Hegel is that his system creates a finalising totality which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the most appropriate place to determine the specific meaning of the concepts used by Hegel. The following paper offers a detailed analysis of the chapter on Actuality (Wirklichkeit) in the Science of Logic, in order to show how the concept of absolute necessity not only includes within it, but also contains as a structural element, the concept of contingency. In this manner a deflationary interpretation is generated in which the absolutely necessary character of reality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.","publication_date":{"day":null,"month":null,"year":2006,"errors":{}},"publication_name":"Ideas y Valores"},"translated_abstract":"Resumen: Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el signi-ficado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en reme-moración, de su proceso. Palabras clave: Hegel, Idealismo Alemán, Filosofía Trascendental, Modalidad, Epistemología. \nAbstract: One of the most frequent criticisms raised against Hegel is that his system creates a finalising totality which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the most appropriate place to determine the specific meaning of the concepts used by Hegel. The following paper offers a detailed analysis of the chapter on Actuality (Wirklichkeit) in the Science of Logic, in order to show how the concept of absolute necessity not only includes within it, but also contains as a structural element, the concept of contingency. In this manner a deflationary interpretation is generated in which the absolutely necessary character of reality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.","internal_url":"https://www.academia.edu/38009373/El_Caracter_Contingente_de_la_Necesidad_Absoluta_en_la_Ciencia_de_la_Logica_de_Hegel","translated_internal_url":"","created_at":"2018-12-19T07:13:22.233-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":81599466,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":58029392,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029392/thumbnails/1.jpg","file_name":"Ideas_y_Valores.pdf","download_url":"https://www.academia.edu/attachments/58029392/download_file","bulk_download_file_name":"El_Caracter_Contingente_de_la_Necesidad.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029392/Ideas_y_Valores-libre.pdf?1545232802=\u0026response-content-disposition=attachment%3B+filename%3DEl_Caracter_Contingente_de_la_Necesidad.pdf\u0026Expires=1744252678\u0026Signature=aZeEiDeiyJUVjkBE7aASdKgikiWDUEPN8EwRYxuvRJ1Oh59VYEAKamYs-RoKu2Z3BdP~1-tc4PPu0GAXtv61sR-ZjOWOUstlJzYFNRnBZXSGflWS2MwCztKbP1rv9-UIE9ONtRvNx4i6RrfBmfhXvicY1~gCHcw7B4xX91BOAF35D6gdkPffOPbvX1oDfiwV7NEDYC7AHazcmIAUZsCukJ3~xxg12c0GcQ~p6HngbTsrguTejdMQTDSkFJuMY7tKLcizcl8edBdD5NcMeqN~i4KWhuZ34udjTFxmrsYzoyYXF6HWWBAk1CYoXigAgl3LCYEK~8-U3CAGNGbEXVeJuw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"El_Caracter_Contingente_de_la_Necesidad_Absoluta_en_la_Ciencia_de_la_Logica_de_Hegel","translated_slug":"","page_count":29,"language":"es","content_type":"Work","summary":"Resumen: Una de las más frecuentes críticas dirigidas contra Hegel es que su sistema crea una totalidad finalizante que determina lo que es como absolutamente necesario. La Ciencia de la Lógica, siendo el edificio conceptual de dicho sistema, es el lugar más apropiado para determinar el signi-ficado específico de los conceptos utilizados por Hegel. A continuación se ofrece un análisis detallado del capítulo sobre realidad (Wirklichkeit), para mostrar cómo el concepto de necesidad absoluta no sólo incluye dentro de sí, sino que además contiene como elemento estructural, el concepto de contingencia. Con ello se pretende generar una interpretación deflacionista, en la cual el carácter absolutamente necesario de la realidad no deberá entenderse como fundado en un fin pre-existente que determina de manera inexorable la realidad, sino como un movimiento interpretativo, en reme-moración, de su proceso. Palabras clave: Hegel, Idealismo Alemán, Filosofía Trascendental, Modalidad, Epistemología. \nAbstract: One of the most frequent criticisms raised against Hegel is that his system creates a finalising totality which determines what is as absolutely necessary. The Science of Logic, being the conceptual edifice upon which his whole system is built, is the most appropriate place to determine the specific meaning of the concepts used by Hegel. The following paper offers a detailed analysis of the chapter on Actuality (Wirklichkeit) in the Science of Logic, in order to show how the concept of absolute necessity not only includes within it, but also contains as a structural element, the concept of contingency. In this manner a deflationary interpretation is generated in which the absolutely necessary character of reality should not be understood as grounded on a pre-established end that inexorably determines actuality, but rather as an interpretive movement, in recollection, of its process.","impression_tracking_id":null,"owner":{"id":81599466,"first_name":"Luis","middle_initials":null,"last_name":"Guzman","page_name":"LuisGuzman","domain_name":"new","created_at":"2018-05-10T15:45:04.745-07:00","display_name":"Luis Guzman","url":"https://new.academia.edu/LuisGuzman"},"attachments":[{"id":58029392,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58029392/thumbnails/1.jpg","file_name":"Ideas_y_Valores.pdf","download_url":"https://www.academia.edu/attachments/58029392/download_file","bulk_download_file_name":"El_Caracter_Contingente_de_la_Necesidad.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58029392/Ideas_y_Valores-libre.pdf?1545232802=\u0026response-content-disposition=attachment%3B+filename%3DEl_Caracter_Contingente_de_la_Necesidad.pdf\u0026Expires=1744252678\u0026Signature=aZeEiDeiyJUVjkBE7aASdKgikiWDUEPN8EwRYxuvRJ1Oh59VYEAKamYs-RoKu2Z3BdP~1-tc4PPu0GAXtv61sR-ZjOWOUstlJzYFNRnBZXSGflWS2MwCztKbP1rv9-UIE9ONtRvNx4i6RrfBmfhXvicY1~gCHcw7B4xX91BOAF35D6gdkPffOPbvX1oDfiwV7NEDYC7AHazcmIAUZsCukJ3~xxg12c0GcQ~p6HngbTsrguTejdMQTDSkFJuMY7tKLcizcl8edBdD5NcMeqN~i4KWhuZ34udjTFxmrsYzoyYXF6HWWBAk1CYoXigAgl3LCYEK~8-U3CAGNGbEXVeJuw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":964374,"name":"Hegel and German Idealism","url":"https://www.academia.edu/Documents/in/Hegel_and_German_Idealism"},{"id":1270001,"name":"Science of Logic (Hegel)","url":"https://www.academia.edu/Documents/in/Science_of_Logic_Hegel_"}],"urls":[]}, dispatcherData: dispatcherData }); 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