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The Phenomenology of Spirit (German: Phänomenologie des Geistes) is the most widely discussed philosophical work of Georg Wilhelm Friedrich Hegel; its German title can be translated as either The Phenomenology of Spirit or The Phenomenology of Mind. Hegel described the work, published in 1807, as an "exposition of the coming to be of knowledge ...
1807: The Phenomenology of Spirit; Bamberg, 1807–08. 1807: 'Preface: On Scientific Cognition' – Preface to his Philosophical System, published with the Phenomenology; Nuremberg, 1808–16. 1808–16: 'Philosophical Propaedeutic' Heidelberg, 1816–18. 1812–13: Science of Logic, Part 1 (Books 1, 2) 1816: Science of Logic, Part 2 (Book 3)
Routledge Philosophy Guidebook to Hegel and the Phenomenology of Spirit is a 2002 book by the philosopher Robert Stern, in which the author provides an introduction to The Phenomenology of Spirit by Hegel.
During this time, Varela and Thompson, along with Eleanor Rosch, wrote The Embodied Mind: Cognitive Science and Human Experience, which introduced the approach to cognitive science known as enactivism. [1] Thompson's book, Mind in Life: Biology, Phenomenology, and the Sciences of Mind, argues for a deep continuity between life and mind. [2]
In 1807 Schelling received the manuscript of Hegel's Phaenomenologie des Geistes (Phenomenology of the Spirit or Mind), which Hegel had sent to him, asking Schelling to write the foreword. Surprised to find critical remarks directed at his own philosophical theory, Schelling wrote back, asking Hegel to clarify whether he had intended to mock ...
Epiphenomenalism is a position in the philosophy of mind on the mind–body problem.It holds that subjective mental events are completely dependent for their existence on corresponding physical and biochemical events within the human body, but do not themselves influence physical events.
The word "phenomenological" refers to phenomenology, which is the study of phenomena and a philosophical method which fundamentally concerns the study of phenomena as they appear. [11] What Henry calls "absolute phenomenological life" is the subjective life of individuals reduced to its pure inner manifestation, as we perpetually live it and ...
The grand plan on which the unconscious life of the psyche is constructed is so inaccessible to our understanding that we can never know what evil may not be necessary in order to produce good by enantiodromia, and what good may very possibly lead to evil. ("The Phenomenology of the Spirit in Fairytales", Collected Works 9i, par. 397)