Hegel's aesthetics

O Congresso Internacional da Sociedade Hegel Brasileira (SHB) é um evento que ocorre a cada dois anos com a finalidade de promover o intercâmbio científico-filosófico sobre estudos e pesquisas relativas à filosofia de G. W. F. Hegel desenvolvidos no Brasil e internacionalmente. G. W. F. Hegel é um dos pensadores mais reconhecidos na história da filosofia contemporânea. Sua obra suscita, desde sua publicação, diversas questões quanto à intenção e alcance especulativo do sistema hegeliano, que justificam não apenas seu estudo contínuo, como também um esforço sempre renovado de reinterpretar sua filosofia à luz dos novos contextos históricos e filosóficos. Em 2017, comemorou-se 200 anos da 1ª edição da Enciclopédia das Ciências Filosóficas em Compêndio. Nessa obra, Hegel expõe um dos últimos, senão último, grande sistema da história da filosofia, capaz de conciliar um pensamento lógico-dialético-especulativo consciente de si próprio com a natureza e o espírito, em especial, com o conhecimento, a liberdade, a história, a ética, o direito, a estética, a religião, a filosofia e a sua história. Para marcar esta data a SHB organizou o IX Congresso Internacional, realizado na Universidade Estadual Paulista UNESP/Marília, com a colaboração do Grupo Hegel e o Idealismo Especulativo (GHIE) e do Programa de Pós-Graduação em Filosofia, de 08 a10 de novembro de 2017.

This book forms the first critical study of Jacques Rancière's impact and contribution to contemporary theoretical and interdisciplinary studies. It showcases the work of leading scholars in fields such as political theory, history and aesthetic theory; each of whom are uniquely situated to engage with the novelty of Rancière's thinking within their respective fields.  Each of the essays provides an investigation into the critical stance Rancière takes towards his contemporaries, concentrating on the versatile application of his thought to diverse fields of study (including, political and education theory, cinema studies, literary and aesthetic theory, and historical studies). The aim of this collection is to use the critical interventions Rancière's writing makes on current topics and themes as a way of offering new critical perspectives on his thought. Wielding their individual expertise, each contributor assesses his perspectives and positions on thinkers and topics of contemporary importance. The edition includes a new essay by Jacques Rancière, which charts the different problems and motivations that have shaped his work.

The aim of this special issue is to tackle Hegel’s approach to the constitution of the normative on the basis of natural premises and to investigate his original version of naturalism. In the ambit of the American analytical philosophy, scholars like Sellars, Brandom and McDowell have already pointed out that Hegel’s thought is based on the inferential analysis of the logical and pragmatic elements constituting the mind, reason, self-consciousness and the normative. More recently authors like Terry Pinkard, Michael Thompson and Robert Pippin have highlighted that the Hegelian philosophy leads to the investigation about the natural requisites and premises of the cognitive and intentional stances, pinpointing that a naturalistic method of scrutiny is in play. Hegel’s naturalism is therefore a novel version of naturalism enhancing our understanding of the cognitive, intentional and social human dispositions by addressing their dependence on natural elements like life, desires, instincts and perception. As a naturalist Hegel claims that philosophy deals with natural entities and that the occurrence in human life of non observational entities like mind, cognition, self-consciousness, etc. has to be explained as emerging from and depending on natural requisites that the empirical sciences can directly observe like organic and biological properties. The domain of the normative is, following Hegel, constituted by means of the self-conscious life, namely the capacity to articulate concepts and to constitute a social dimension based on norms and interpersonal interaction. Self-conscious life and the normative, namely the domain of freedom and autonomy, are not explained in his thought as irreducible to and independent from nature understood as the domain of causality, but rather as elements proper of a natural substratum with which they establish a mutual dependence. Briefly illustrated, his naturalism consists in keeping the difference between the normative and nature and, nonetheless, avoiding any sort of dualism or unsolvable contrast between them. The advantage of this approach is explaining these two ambits as reciprocally dependent: self-conscious life does not originate by the separation from nature, but rather by establishing and understanding its own bonds and dependence to nature. In contrast to other more naive versions of naturalism, which separate mind from nature by underlining the former’s emergent character, Hegel’s one maintains that the relation nature-mind is based on the mutual dependence between these two ontogenetic factors of human life and that the cognitive and social dispositions originate from the naturalization of logical and inferential categories of thinking. Consequently, understanding the normative requires a naturalized approach to the cognitive and social aspects constituting what Hegel calls Geist, namely the normative substance subjected to a historic evolution and deployed for explaining the logical structure of human civilization. Finally, this special issue intends to account for the naturalistic premises of normativity in order to extend our understanding of the philosophical category of naturalism and to enhance the comprehension of normativity from a naturalized perspective.

Link: https://brill.com/view/title/36358?format=HC&offer=359342                                         

In Objektiver und absoluter Geist nach Hegel. Kunst, Religion und Philosophie innerhalb und außerhalb von Gesellschaft und Geschichte, Thomas Oehl and Arthur Kok offer an extensive selection of papers exploring the wide spectrum of Hegel’s philosophy of spirit from the viewpoint of the distinction between objective and absolute spirit.

Challenging Hegelianism’s current tendency to reduce absolute spirit to objective spirit, the editors have invited a large number of highly esteemed Hegel scholars to reflect about the domains of absolute spirit (art, religion and philosophy) and their relation to society and history, thereby addressing the universal issue about whether there are cultural phenomena which transcend society and history anew from a Hegelian perspective.