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F. Hegel</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="24585959" href="https://independent.academia.edu/JuanAguilera4">Juan Serey Aguilera</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Ideas y Valores</p><p class="ds-related-work--abstract ds2-5-body-sm">El propósito de este artículo es demostrar que Hegel, al cuestionar la idea de progreso e introducir la noción de Presente Absoluto en su introducción a las Lecciones sobre la Filosofía de la Historia Universal, propone una nueva forma de pensar el tiempo histórico gracias a una concepción de la eternidad entendida como reunión negativa de los momentos del tiempo. 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Una lectura crítica de la filosofía de la historia universal de Hegel desde el narrativismo.</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="49967658" href="https://uba.academia.edu/BTroncoso">Benjamín Troncoso</a></div><p class="ds-related-work--metadata ds2-5-body-xs">2022</p><p class="ds-related-work--abstract ds2-5-body-sm">No es poco común encontrar la idea de que existe una Historia Universal, que comprende la totalidad de los acontecimientos humanos. Esto está supuesto en los libros escolares, en los textos de divulgación y en general en el sentido común. Sin embargo no es, a mi parecer, inmediatamente evidente que exista una trama compartida de todo el accionar de la humanidad. La Historia Universal es el producto de una manera específica de pensar la historiografía, planteada por los autores de la filosofía especulativa de la historia, sobre todo en los siglos XVII y XVIII, durante la consolidación de la historia como disciplina.La idea de la Historia Universal y la filosofía especulativa de la historia en general tienen la particularidad de tener una visión totalizante de los acontecimientos humanos. Según esta, todo lo particular ha de verse según cómo encaja en el sistema completo, la historia en su totalidad. Sin embargo esta no es una característica intrínseca de la historia misma, sino una forma posible entre muchas de narrarla.En este escrito me propongo hacer una revisión crítica de la idea de Historia Universal, específicamente la versión presentada por Hegel en su Filosofía de la historia universal, que me parece la iteración más robusta de la teoría. Para ofrecer una lectura del texto voy a tomar los conceptos presentados por Hayden White en su revolucionario libro Metahistorias y expondré de qué manera los conceptos que presenta pueden aplicarse a la filosofía de Hegel, demostrando que la Historia Universal es solo una forma entre muchas en que se puede narrar la historia. En último lugar, argumentaré por qué tal forma de narrarla me parece perniciosa en el sentido de que, por medio de un movimiento homogeneizante, no permite dar cuenta de la existencia de lo particular, la otredad y lo diferente</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"La historia universal y la tragicomedia hegeliana. 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W. F. Hegel. Resumen y análisis de Gabriel Robledo Esparza</a><div class="ds-related-work--metadata"><a class="js-wsj-grid-card-author ds2-5-body-sm ds2-5-body-link" data-author-id="5673465" href="https://independent.academia.edu/GabrielRobledoEsparza">Gabriel Robledo Esparza</a></div><p class="ds-related-work--metadata ds2-5-body-xs">Filosofía de la Historia de G. W. F. Hegel. Resumen y análisis de Gabriel Robledo Esparza</p><p class="ds-related-work--abstract ds2-5-body-sm">La Filosofía de la Historia Universal de Guillermo Federico Hegel es un himno mayestático, una oda heroica al nacimiento, desarrollo y perfeccionamiento del individuo humano. Es también, por contrapartida, un canto alborozado a la aniquilación de la colectividad. Hegel es presa de una sublime emoción al observar que el movimiento histórico avanza y derruye inexorablemente la propiedad, la organización y la vida colectiva de los pueblos “bárbaros” a la par que forja el reino de la propiedad privada. La exaltación del filósofo llega al clímax cuando se encuentra con la primera configuración del individuo en la sociedad griega. Bella individualidad, obra de arte, así denominó Hegel al individuo que se forma en la Grecia clásica. Sobre esta base conquistada, la historia desarrolla las características y cualidades específicas del individuo, las cuales llegan a su punto superior en la época de la Ilustración. El producto más alto de la historia es el individuo que encuentra su verdadero contenido en sí mismo, la razón, y logra así su plenitud y libertad: es el individuo humano constituido como un sujeto absoluto.</p><div class="ds-related-work--ctas"><button class="ds2-5-text-link ds2-5-text-link--inline js-swp-download-button" data-signup-modal="{"location":"wsj-grid-card-download-pdf-modal","work_title":"Filosofía de la Historia Universal de G. W. F. Hegel. 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