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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 ...
Paul Gulian Cobben (born 5 June 1951 in Amersfoort) is a Dutch philosopher. [1] His main contribution to philosophy is that he has given an immanent critique of G.W.F. Hegel's philosophy.
Throughout this section, but especially in the Anthropology, Hegel appropriates and develops Aristotle's hylomorphic approach to what is today theorized as the mind–body problem: "The solution to the mind–body problem [according to this theory] hinges upon recognizing that mind does not act upon the body as cause of effects but rather acts ...
The lord–bondsman dialectic (sometimes translated master–slave dialectic) is a famous passage in Georg Wilhelm Friedrich Hegel's The Phenomenology of Spirit.It is widely considered a key element in Hegel's philosophical system, and it has heavily influenced many subsequent philosophers.
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.
Neurophenomenology refers to a scientific research program aimed to address the hard problem of consciousness in a pragmatic way. [1] It combines neuroscience with phenomenology in order to study experience, mind, and consciousness with an emphasis on the embodied condition of the human mind. [2]
Early phenomenology refers to the early phase of the phenomenological movement, from the 1890s until the Second World War.The figures associated with the early phenomenology are Edmund Husserl and his followers and students, particularly the members of the Göttingen and Munich Circles, as well as a number of other students of Carl Stumpf and Theodor Lipps, and excludes the later existential ...
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)