Find counter arguments by entering NameVs… or …VsName.
The author or concept searched is found in the following 1 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Absoluteness | Hegel | Bubner I 182 Absolute Mind/Hegel: the eternal and self-contained idea operates as an absolute mind, creates and enjoys. (According to Aristotle, who distinguishes the self-thought as the highest activity of reason.) >Absolute Spirit. I 183 Absolute/HegelVsAristoteles: for him, the Absolute fits in with the categories of a self-uniting unity that seamlessly fits into systematic philosophies. He goes beyond this, in that he does not reserve the theory of goodness to a sub-domain of metaphysics. Thus, the doctrine of God means philosophizing in an encyclopaedically comprehensive dimension. There is no longer a supreme object. >Aristotle. HegelVsAristotle: Furthermore: parting with the teleology of nature. >Teleology, >Nature/Aristotle, >Nature. Instead: subjectivity principle. Heartbeat of the whole. The energeia, which permeates all things, is attributed to thought activities. I 184 Absoluteness/Hegel/Bubner: Absoluteness of the idea presents itself as the method of logic, and fulfills the condition of self-reference with this typically modern trick. >Self-reference, >Idea, >Logic/Hegel. Adorno XII 115 Absoluteness/Consciousness/Hegel/Adorno: by adopting an absolute identity of being and mind, Hegel tried to save the ontological proof of God. This assumption is actually the content of his philosophy. >Absolute spirit, >Proof of God. KantVsHegel: denies such an identity between what is and our consciousness. |
Bu I R. Bubner Antike Themen und ihre moderne Verwandlung Frankfurt 1992 A I Th. W. Adorno Max Horkheimer Dialektik der Aufklärung Frankfurt 1978 A II Theodor W. Adorno Negative Dialektik Frankfurt/M. 2000 A III Theodor W. Adorno Ästhetische Theorie Frankfurt/M. 1973 A IV Theodor W. Adorno Minima Moralia Frankfurt/M. 2003 A V Theodor W. Adorno Philosophie der neuen Musik Frankfurt/M. 1995 A VI Theodor W. Adorno Gesammelte Schriften, Band 5: Zur Metakritik der Erkenntnistheorie. Drei Studien zu Hegel Frankfurt/M. 1071 A VII Theodor W. Adorno Noten zur Literatur (I - IV) Frankfurt/M. 2002 A VIII Theodor W. Adorno Gesammelte Schriften in 20 Bänden: Band 2: Kierkegaard. Konstruktion des Ästhetischen Frankfurt/M. 2003 A IX Theodor W. Adorno Gesammelte Schriften in 20 Bänden: Band 8: Soziologische Schriften I Frankfurt/M. 2003 A XI Theodor W. Adorno Über Walter Benjamin Frankfurt/M. 1990 A XII Theodor W. Adorno Philosophische Terminologie Bd. 1 Frankfurt/M. 1973 A XIII Theodor W. Adorno Philosophische Terminologie Bd. 2 Frankfurt/M. 1974 |
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| Disputed term/author/ism | Author Vs Author |
Entry |
Reference |
|---|---|---|---|
| Aristotle | Hegel Vs Aristotle | Bubner I 39 HegelVsAristoteles: "speculative spirit of language": the insight into the linguistic and logical roots in speculation is intended to restore to it to the rank of strict method which Aristotle had just denied it because of its connection with the language. Bubner I 183 Absolute/HegelVsAristoteles: for him, the Absolute fits in with the categories of a self-uniting unity that seamlessly fits into systematic philosophies. He goes beyond this, in that he does not reserve the theory of goodness to a sub-domain of metaphysics. Thus, the doctrine of God means philosophizing in an encyclopaedically comprehensive dimension. There is no longer a supreme object. Furthermore: parting with the teleology of nature. Instead: subjectivity principle. Heartbeat of the whole. The energeia, which permeates all things, is attributed to thought activities. I 190 Logos/Aristotle: through it the elementary natural conditionality is surpassed. In contrast to Hobbes and Rousseau, however, there is no contract, which leads away from nature (natural law). Logos: Aristotle understands it as language and not as reason, which becomes obvious from the comparison with the animals. Language reveals the good and the just in mutual exchange. The good is quite a controversial concept of action, so that it is a matter of debate. The logos is such a means for finding out, but not a set goal and no content in itself. It is only thanks to the submission of joint interests that the dialogue is set in motion. Without polis no function of the logos and without logos no politics. The excessively growing complexity is self-sustaining without forming a political community of action. HegelVsAristoteles recognizes this. |
Bu I R. Bubner Antike Themen und ihre moderne Verwandlung Frankfurt 1992 |
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