Thesis (Ph. D.)--University of Virginia, 2000. / Includes bibliographical references (leaves 565-602). Also available online through Digital Dissertations.

Made available in DSpace on 2014-06-11T19:25:28Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-09-09Bitstream added on 2014-06-13T20:33:06Z : No. of bitstreams: 1 menck_tf_me_mar.pdf: 428940 bytes, checksum: 020ae975f350b6f0f79fbac3d73fd769 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O nosso objeto de pesquisa é a consciência, tal como ela foi elaborada por Hegel na Enciclopédia das Ciências Filosóficas em Compêndio de 1830. A consciência passou a ser efetivamente um objeto da filosofia com Kant, ao utilizá-la como mediadora entre o eu penso (de influência racionalista) e a coisa em si (de influência empirista), porém acabou por criar um dualismo insuperável entre estas duas instâncias. Todos os autores românticos e os filósofos idealistas pós Kant tentaram, ao seu modo, superar este dualismo do entendimento postulado por Kant. É nesse ambiente que nasce a filosofia hegeliana, que tenta mediar ambos os lados da relação sujeito objeto sem que haja um dualismo insuperável. Assim, no primeiro livro da Enciclopédia, Hegel estuda o ser e o pensar e como estes dois elementos estão em unidade e fundamentam tanto o Eu (sujeito pensante) quanto o objeto. No segundo livro ele estuda a lógica no seu ser-outro, ou seja, a natureza, que é pura exterioridade. E no último livro Hegel analisa o espírito, e como se dá a relação entre o sujeito pensante e o ser-outro, que é propriamente a consciência. Assim, para este estudo mostra-se necessário analisar alguns aspectos do movimento de autodeterminação do Espírito Absoluto, que possui em sua interioridade o desenvolvimento da consciência. É imprescindível para uma investigação acerca do conceito de consciência na Enciclopédia refazer o percurso de seu desenvolvimento, pois antes de ser um conceito dado ou auto-evidente, ele é uma progressiva determinação de si mesmo. Concluímos que um trabalho que possui como objeto a consciência na Enciclopédia deve, na verdade, analisar a formação cientifica do seu conceito / This study aims to examine the question of consciousness in Hegelian philosophy, more specifically in the Encyclopedia of Philosophical Sciences, 1830. Consciousness effectively became the object of philosophy with Kant, who used it as a mediator between the I think (influence of rationalist) and the thing-in-itself (empiricist influence), but ended up creating an insuperable dualism between these two instances. All romantic authors and idealist philosophers post-Kant tried, in their way, to overcome this dualism of the understanding postulated by Kant. It is in this environment where the Hegelian philosophy was born, which attempts to mediate both sides of the subject-object relationship without an insuperable dualism. Thus, in the first book in the Encyclopedia, Hegel studies the being and the thinking and how these two elements are in unit and support both the I (thinking subject) and the object. In the second book he studies the logic in its otherness (other-being), or nature, which is pure exteriority. And in the last book Hegel analyses the spirit, and how the relationship between the thinking subject and the otherness occur, which is properly the consciousness. So, for this study, it is necessary to analyze some aspects of the movement of self-determination of the Absolute Spirit, which has in its interiority the development of consciousness. Therefore, it is essential for an investigation of the concept of consciousness in the Encyclopedia, to remake the course of its development, because before being a given concept or self-evident, it is a progressive self-determination. We conclude that a study which has consciousness as its object the in the Encyclopedia must, in fact, analyze the scientific formation of its concept

In this thesis I deal primarily with Hegel's theory of tragedy, in an attempt to both explicate and evaluate his ideas in this area. The works of Hegel upon which I have based my observations include the chapter entitled Spirit in his Phenomenology of Spirit and the section on Dramatic Poetry in his Philosophy of Fine Art. First I delineate the kind of moral dilemma which Hegel asserted as intrinsic to tragedy and then I evaluate the theory which arises out of this belief. The Hegelian terminology necessary for this sort of discussion is set out in the first two chapters. An explanation is given for such terms as Spirit, Freedom, the Universal, the Absolute and the self-defined subject. Hegel's interest in the Greek po1i s - the tension between the autonomy of the individual and the demands of the state and his concepts of Christian agape and Fate are also discussed. In the second chapter Hegel's historical dialectic is explored to further clarify his concept of Spirit and to provide the context in which he first presents us with the Antigone, which is his major vehicle for the abstraction of his theory of tragedy from the rest of his system. At this stage the basic ingredients of tragedy can be clearly defined, i.e., familial obligation versus civic duty. I discuss the possibility of tragic division within Spirit itself, the case in which morally justifiable belief and action may be at odds with action and belief which is equally justifiable. The third chapter offers a more thorough examination of the ethical duties which Hegel thought were unique to family life and the relation these bore to the Universal. Then a brief exegesis of the Antigone is given, followed by the philosophical significance which Hegel perceived in the play's major events and in the relationships therein depicted. In the final chapter I deal with Hegel's attempt to extend his theory to include modern tragedy. I discuss the level of coherence and consistency which he maintains and the value of his expanded theory. As he contends that modern tragedy emphasizes The individual and the needs and desires of his particular personality or character, I follow up on Quinton's query about whether Hegel's theory can hold up once we have taken the ethical significance away from the action in tragedy. Finally, I discuss what "the tragic view of life" can be said to mean for Hegel. Is he the optimist he is generally taken for and are all spheres of action and belief in his ethical world ultimately concordant and harmonious? Or, indeed, does Hegel consistently support a yes or no answer to this latter question, along with all its ensuing implications for tragedy and Spirit. / Arts, Faculty of / Philosophy, Department of / Graduate

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Titre de l'écran-titre (visionné le 27 septembre 2023) / Ce mémoire a pour objet le concept hégélien d'expérience (Erfahrung), et se donne pour objectif d'examiner la cohérence et la valeur de vérité de cette notion cardinale de la pensée de Hegel. À cette fin, nous examinerons dans notre premier chapitre le rôle que revêt ce concept dans le texte où il intervient pour la première fois, l'introduction de la Phénoménologie de l'esprit. En critiquant la façon dont le commencement de la philosophie a été conçu à l'époque moderne, Hegel pose alors la nécessité d'une nouvelle propédeutique philosophique dont l'expérience constituera l'assise méthodologique. Après avoir retracé cette critique, nous nous tournerons vers la façon dont Hegel conçoit l'expérience et exposerons en quoi celle-ci est apte à assurer la scientificité de ce qu'il tient pour la propédeutique philosophique véritable. Cette partie descriptive de la recherche sera suivie par une partie critique, où nous mettrons à l'épreuve la valeur de vérité du concept hégélien d'expérience. Cet examen sera conduit à partir des prémisses mêmes de la pensée de Hegel, et nous nous appuierons à cette fin sur la critique immanente qu'en formule Adorno. Dans notre second chapitre, nous tenterons ainsi de déterminer si la conception hégélienne de l'expérience rend justice au mouvement effectif du savoir philosophique. Nous visons donc à appliquer le procédé de la critique immanente théorisé par Hegel à sa propre pensée, et ce pour mettre à l'épreuve sa prétention à la vérité. Nous retracerons ensuite ce qu'Adorno tient pour une réélaboration du concept d'expérience ayant abandonné les présuppositions et les incohérences qui affectaient la pensée de Hegel.

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Sze Man-hung, Stephen. / Thesis (M.Phil.)--Chinese University of Hong Kong. / Bibliography: leaves 68-70.

An interpretive approach to performing two works by Franz Krommer for wind ensemble. Including a short history of Harmoniemusik, with origins, development, and chronology of the instruments and repertoire, the roles of "better-known" composers of Harmoniemusik, and its importance in both general music history and history of the wind band. An account of known biographical detail concerning Franz Krommer, his life, his musical involvement and career in Europe, and his place in music history. An overview of his compositions for wind groups other than the Harmoniemusik, including his symphonic music and concertos. Detailed analyses of the two octet-partitas, Partita in F, Op. 57 and Partita in E-flat, Op. 79, with discussion of thematic, harmonic, melodic, articulation, and formal characteristics illustrated through score examples. Examination of issues for a conductor to consider when approaching a performance of these works such as instrumentation (modern vs. period instruments, selecting 16-foot instrument), taking (or not taking) repeats with respect to form, interpreting articulations, determining metronomic tempos, ensemble balance, and style based on wind music of the Classical period. Also, how this music can (and why it should) be used by wind conductors as both a teaching supplement and a compositional model for pieces from the Classical period. Conclusion includes a call for further research on Krommer and his works.