This thesis demonstrates that “Pleasure and Necessity”, a section of Hegel’s Phenomenology of Spirit, both should and can be re-written, bringing the female reader out of the margins and into the texts of Hegel’s Absolute system. First, I demonstrate that the Phenomenology is a Bildungsroman that is both important for the reader’s philosophical education and Hegelian science itself. I provide an interpretation of “Pleasure and Necessity”, demonstrate that this section alienates the female reader, and discuss why Antigone is not a solution to this problem. Rather, I conclude that this stage should be re-written. Furthermore, I argue that “Pleasure and Necessity” can be re- written because the Phenomenology already contains the outline of its own re-writing insofar as it corresponds to the Logic. Finally, I re-write “Pleasure and Necessity” as “Impulse and Ought”, using new figures to re-stage the logical operation that occurs in the original text.

Salientando asserções principais da Fenomenologia do Espírito sobre a categoria da individualidade, este estudo pretende avaliar o papel da literatura na compreensão da assim chamada efetivação da consciência-de-si racional através de si mesma. Na primeira parte, a grande obra de Hegel é apresentada como uma tentativa de destituir o estatuto transcendental da subjetividade na filosofia moderna. Na segunda, mostra-se como Hegel concebe, contra outras disciplinas em voga, a auto-criação humana da individualidade, baseado na experiência de três famosas personagens literárias: Fausto, Karl von Moor e Dom Quixote. / By highlighting major statements from the Phenomenology of Spirit on the individuality category, this inquiry intends to appreciate the role of literature in understanding the so-called realization of racional self-consciousness through itself. In the first part, Hegels great work is presented as an attempt to depose the transcendental status of subjectivity in modern philosophy. In the second one, its shown how, against other current disciplines, Hegel conceives the human self-creation of individuality, based on the experience of three famous literary characters: Faust, Karl von Moor and Don Quixote.

Salientando asserções principais da Fenomenologia do Espírito sobre a categoria da individualidade, este estudo pretende avaliar o papel da literatura na compreensão da assim chamada efetivação da consciência-de-si racional através de si mesma. Na primeira parte, a grande obra de Hegel é apresentada como uma tentativa de destituir o estatuto transcendental da subjetividade na filosofia moderna. Na segunda, mostra-se como Hegel concebe, contra outras disciplinas em voga, a auto-criação humana da individualidade, baseado na experiência de três famosas personagens literárias: Fausto, Karl von Moor e Dom Quixote. / By highlighting major statements from the Phenomenology of Spirit on the individuality category, this inquiry intends to appreciate the role of literature in understanding the so-called realization of racional self-consciousness through itself. In the first part, Hegels great work is presented as an attempt to depose the transcendental status of subjectivity in modern philosophy. In the second one, its shown how, against other current disciplines, Hegel conceives the human self-creation of individuality, based on the experience of three famous literary characters: Faust, Karl von Moor and Don Quixote.

The aim of this diploma thesis is to offer a comprehensive commentary of Patočka's unpublished lectures on Hegel's Phenomenology of Spirit, which he gave at the Charles University during the summer semester of 1949. These lectures remain unfinished and the exposition of the Phenomenology of Spirit ends before the chapter on morality. Patočka is influenced, to a considerable degree, by the unorthodox reading of Hegel that Kojéve presents in his Inroduction à la lecture de Hegel (1947) and also by a somewhat more conservative commentary by Jean Hyppolite, published in 1946 under the title Genese et structure de la Phénoménologie de l'esprit de Hegel. This thesis follows their influence on Patočka's commentary, in an attempt to discover Patočka's own interpretative stance. Patočka places the Phenomenology of Spirit into a wide context and tries to illustrate its genesis. Following Kojéve, Patočka's interpretation remains nested within an anthropological perspective, considering the master-slave dialectic to be the centerpiece of Hegel's philosophy.

The work seeks to gain an understanding of the concept of spirit in Hegel's Phenomenology of Spirit. The objective will be met by means of Hegel's interpretation of Sophocles' Antigone and Diderot's Rameau's Nephew. In its most immediate form the spirit appears as an organically structured whole which Hegel identifies with the Greek ethical substance. Superficially this substance is conceived as a harmonious organism; in reality - as Antigone's and Creon's paradigmatic conflict shows - it is beset by inner conflicts. The once unitary and organically structured spirit decomposes into individual forms of consciousness during the Roman period and develops in further course into a subject freed from anything substantial. It is in this course of the spirit evolving into a subject that Hegel presents his interpretation of Rameau's Nephew. Rameau represents the self-negating and self-destructive spirit, who has completely identified with Antigone's and Creon's revolt and has lost the capability of accepting anything not issuing from his consciousness. The last part of the work presents the spirit as a movement seeking to encompass both of these extremes, i.e. the extreme of the substance devoid of subject as well as the extreme of subject negating the substance. In the context of the Phenomenology of...

Relying mainly on R. B. Pippin’s and D. Moggach’s interpretative works on Kant and Hegel, the thesis tackles the problem of the reception of Kant by Hegel. It does so by looking into the impact of Kant’s first critique on the Preface, the Introduction and the first part of the section Self-consciousness of the Phenomenology of Spirit. Three Kantian conditions for there to be freedom are identified and shown to be reinterpreted by Hegel in a continuist perspective. These three conditions are spontaneity, reflectivity and negativity which propels and retains the free Kantian subject in the Hegelian becoming of reality.

Relying mainly on R. B. Pippin’s and D. Moggach’s interpretative works on Kant and Hegel, the thesis tackles the problem of the reception of Kant by Hegel. It does so by looking into the impact of Kant’s first critique on the Preface, the Introduction and the first part of the section Self-consciousness of the Phenomenology of Spirit. Three Kantian conditions for there to be freedom are identified and shown to be reinterpreted by Hegel in a continuist perspective. These three conditions are spontaneity, reflectivity and negativity which propels and retains the free Kantian subject in the Hegelian becoming of reality.

In this paper, I discuss the connection between happiness and reason in the work of Herder, Kant, and Hegel. First, I consider Herder’s integration of satisfaction and rationality and Kant’s complete separation of rational imperatives from particular experience. I discuss (and partially endorse) Kant’s critique of Herder as arbitrary and overly reliant on analogy. I then turn to Hegel’s response to this debate. I argue that Hegel’s Phenomenology provides an integration of happiness (in the broad, Aristotelian sense) and reason that is not subject to the same pitfalls as Herder’s solution. I examine two examples of rational critique in the Phenomenology and conclude with brief remarks about happiness and the rational society in Hegel’s work.

Relying mainly on R. B. Pippin’s and D. Moggach’s interpretative works on Kant and Hegel, the thesis tackles the problem of the reception of Kant by Hegel. It does so by looking into the impact of Kant’s first critique on the Preface, the Introduction and the first part of the section Self-consciousness of the Phenomenology of Spirit. Three Kantian conditions for there to be freedom are identified and shown to be reinterpreted by Hegel in a continuist perspective. These three conditions are spontaneity, reflectivity and negativity which propels and retains the free Kantian subject in the Hegelian becoming of reality.

MARTINS, Maria Ivonilda da Silva. As primeiras experiências do espírito que se diferencia de seu objeto: uma leitura sistemática das formas de consciência e autoconsciência na Fenomenologia do espírito, de Hegel. 2012. 92f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2012. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-09-03T12:38:00Z No. of bitstreams: 1 2012_dis_mismartins.pdf: 448186 bytes, checksum: f383b2815a75c61aae46e803cc468bbb (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2014-09-03T13:17:03Z (GMT) No. of bitstreams: 1 2012_dis_mismartins.pdf: 448186 bytes, checksum: f383b2815a75c61aae46e803cc468bbb (MD5) / Made available in DSpace on 2014-09-03T13:17:03Z (GMT). No. of bitstreams: 1 2012_dis_mismartins.pdf: 448186 bytes, checksum: f383b2815a75c61aae46e803cc468bbb (MD5) Previous issue date: 2012 / This inquiry, as the title indicates, intends to present a systematic reading of the consciouness and self-consciouness figures in Hegel’s Phenomenology of Spirit. I argue that we can not renounce experiences analysis in which the spirit manifests, because only through them we can realize how consciouness becomes able to acquire the knowledge of itself and content itself in a mode of self-understanding unified with itself: the spirit. / Este estudo, como o próprio título indica, pretende apresentar uma leitura sistemática das figuras de consciência e autoconsciência na obra Fenomenologia do Espírito, de Hegel. Esta leitura sustenta-se no pensamento de que não podemos abandonar a análise das experiências em que o espírito se manifesta, pois apenas através delas podemos compreender como a consciência se torna capaz de conquistar o saber de si mesma e satisfazer a si mesma em uma forma de autoentendimento unificado consigo mesmo: o espírito.