dialectic

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What needs expanding is how Adorno, through negative dialectics, sought to champion the dignity of the object against the potentially reifying and totalizing moment of sublation (Aufhebung) in Hegel's dialectic.
Any neoplatonic story of this sort is incompatible with Hegel's dialectic of the absolute and his conception of absolute form, the truly infinite.
His reading of the interface between Hegel's dialectic and the poststructuralist perspective allows Eisenstein to locate an ethical potential in the Hegelian subject for bearing witness to the past:
I, and his discussion of commodities in Chapter 1 and his discussion of "thinghoods" in his critique of Hegel's dialectic in his Economic and Philosophical Manuscripts).
Most importantly, the concept of individual totality entails the reciprocal conditioning of the individual and collective elements in history that separate Troeltsch's logic of history from Hegel's dialectic.
1939), implicit in Hegel's dialectic is a monstrous piece of "egotism" that presupposes the preposterous effort of "making things conform to words, not words to things.
Compared with Hegel's dialectic, this understanding of the master-slave relation may seem paternalistic because it suggests that slaves are incapable of liberating themselves and forced to wait until someone else gives them the power to do so.
The restlessness of Hegel's dialectic, its appetite for ever new contradictions, will not allow the anger's focus to remain fixed on the external world, especially not since Hegel follows the transformation of the food into both chyle and the ingested though undigested material that passes through the intestines.
Chapter 8 rightly points out how Hegel provided a way out of the Kantian antinomies, as well as drawing our attention to the potentially useful role of Hegel's dialectic in interpreting rhetorical performances.
That is, if it is true to say that, setting aside Hegel's metaphysical claims, our response to Hegel's dialectic of self-consciousness depends on whether we credit his reintegration of self-consciousness (after all its chiastic movements through negativity), part of what we are probing in Hegel is his claim for the capacity of self-consciousness to survive this experience of death within thinking.
Not surprisingly, Hegel is suspicious of liberalism, more so than Kant, but that squares with Hegel's dialectic dealings with ever more differentiated cognitive variables.
Fukuyama's naturalism expresses itself in an argument that all political conflict is behind us, enabled by three rhetorical sleights of hand: (1) reading Hegel's dialectic as a movement toward agreement rather than understanding, (2) finding agreement on values of such indeterminate scope as to encompass the entire political spectrum, and (3) confining politics to the debate over the organization of government rather than that of society or culture.