Проблема конца истории в свете гегелевской диалектики раба и господина
References to the problem of the End of History are not infrequent in various political, cultural and philosophic discussions. This notion is often postulated as something quite apparent or as something of great influence and which nevertheless both are attemted to be refuted. The purpose of the paper is to follow philosophic roots of this conception and observe conditions and stages in its development.
This paper outline the most essential components of Hegel’s concept of war. Hegel was one of the founders of the modern international law and his concept of war influenced on the formation of modern international law. In this research we will try to rediscover Hegel’s thoughts about war and to show the correlation between Hegel’s concept and the modern theory of a just war.
Hegel’s philosophy has witnessed periods of revival and oblivion, at times considered to be an unrivalled and all-embracing system of thought, but often renounced with no less ardour. This book renews the dialogue with Hegel by looking at his legacy as a source of insight and judgement that helps us rethink contemporary economics. This book focuses on a concept of institution which is equally important for Hegel's political philosophy and for economic theory to date.
The key contributions of this Hegelian perspective on economics lead us to the synthesis of traditional approaches and new ideas gained in economic experiments and advanced by neuroeconomists, sociologists and cognitive scientists. The proper account of contemporary 'civil society' involves comprehending it as a historically evolving totality of individual minds, ideas and intersubjective structures that are mutually dependent, tied by recognitive relations, and assert themselves as a whole in the ongoing performative movement of 'objective spitit'. The ethics of recognition is paired with the ethics of associations that supports moral principles and gives them true, concrete universality.
This unusual constellation of seemingly remote fields suggests that Hegel, read in a pragmatist mode, anticipated the new theories and philosophies of extended mind, social cognition and performativity. By providing a new conceptual apparatus and reformulating the theory of institutions in the light of this new synthesis, this book claims to give new meaning both to Hegel as interpreted from today, and to the social sciences. Seen from this perspective, such phenomena as cooperation in games, personal identity or justice in the version of Amartya Sen's 'realization-focused comparisons' are reinscribed into the logic of institutional theory. This 'Hegel' clearly goes beyond the limits of philosophical discussion and becomes a decisive reference for economists, sociologists, political scientists and other scholars who study the foundations and consequences of human sociality and try to explore and design the institutions necessary for a worthy common life.
This paper provides some comparison of Herzen’s and Hegel’s notions on philosophy of history and claims to represent Herzen, anatomizing the situation of European riots of the mid. 19th century, as а thinker of current interest. While Herzen asserts that history is a development process with no predetermined goal, Hegel (whose works were very important for Russian intellectuals of Herzen’s generation) proclaims that history has already ended with the Napoleon’s Empire and his own — Hegel’s — philosophy.