“The Great Classicist Symphonic Movements of Beethoven... Can Be Ideally So Heard as Lasting Just a Moment：” Adorno on Musical Time

In the context of his thoughts on the relationship between music and time in his Musical Writings, Adorno refers often to the above quoted thesis. This paradoxicality, attributed to particular symphonies of Beethoven, tends to become a fixed idea in the context of his thoughts on musical time. Adorno adopts Hegel＇s understanding of time as process of permanent overcoming of instants. He finds an analogy between instant and musical motive, based on the common, in Hegel＇s and Beethoven＇s systems, notion of the working-out of an idea and of a musical structure respectively. He then tries to include in the process of becoming extended and reappearing formal parts, such as themes and expositions. How could he find a convergence between permanent formal growth and persistence of formal parts, which distinguishes a musical work from an improvisation？ In order to transcend this immanent antinomy, he applies Hegelian logical principles.

The Images of Confucianism Constructed by Europe in the Sixteenth to Nineteenth Centuries

This paper is a historical survey of western construction of the images of Con-fucianism ranging from the sixteenth century to nineteenth century. The historical process ofWestern version of Confucianism originally was traced back to European missionaries, whoplayed crucial role in collecting Confucian primary sources and praising the ethical and socialvalues of Confucianism. Inspired by the primary sources of Confucianism, Enlightenmentscholars represented the image of Confucianism as romanticized ideal of natural theory andpractical morality for European culture. However, western＇ s imagination of Confucianism inthe nineteenth century shifted from a cultural and political ideal to childish and static traditioninferior to European culture, as emphasized in Hegel and Herder＇ s works. All these Westernimages of Confucianism illustrate the historical expressions of European self - presentation,self- confirmation and self- criticism.

The Reconciliation Between Individuality and Universality in Spirit： On the Task of Hegel＇s Aesthetics

Under the background of binary opposition of modern philosophy and aesthetics, Hegel takes ＂spirit＂ as the startingpoint and aims to achieve the reconciliation between binaries through the dialectical development of spirit. At thesame time, this process also makes spirit reach its own self-consciousness and self-realization. Among manyoppositions and contradictions, one of the key issues that Hegel attempts to deal with is the relationship betweenindividuality and universality in spirit. In Hegel＇s view, spirit is universal self-consciousness, a unity ofindividuality and universality. Consistent with his philosophy, the task of his aesthetics is also to reconcileuniversality and individuality in spirit. In Aesthetics, this settlement is mainly reflected in three aspects, namely theunity of content and form, the unity of the general world situation, and the character and finally the unity ofsubjective artistic creation and objective performance. In this way, Hegel＇s Aesthetics bridges the distance betweenindividuality and universality, achieving the goal of self-consciousness and self-realization in spirit, thus giving hisresponse to the problem of binary opposition caused by modern philosophy and aesthetics.

The Mythical Foundation of Logic and Its Impact on Metaphysics of Exclusion

Exclusion is the very foundation of western metaphysics.Metaphysics as science of being qua being is founded upon concept of exclusion.Thus,to be is to be an excluding and excluded.Thus,being is a mutual exclusionary relationship between two opposites.Accordingly,exclusion is the most fundamental principle upon which the western metaphysical and logical system is based.Such exclusion can be traced to the very beginning of a Greek civilization,namely,the Greek creation myth.The author argues in this paper that the dominated western exclusionary culture has led to major conflicts.Currently it comes to an end as representing a major universal crisis at many levels.Additionally,Islamic and Christian cultures do not represent a profound alternative to western culture as they have been reshaped by western intellect.The Buddhist logic,which is founded upon totally different metaphysics,can represent a profound alternative to western exclusionary culture.

Rudolf Stolzmann＇s Philosophy of Economics

This paper deals with an economist and philosopher, who is not very well known in the literature, namely Rudolf Stolzmann. Stolzmann considered himself a representative of Neo-Kantianism and in economics he is often ascribed to the social law movement of economics. The research question in this paper deals with the late works of Stolzmann, namely, ＂Nature and Goals of the Philosophy of Economics.＂ In this work, Stolzmann made use of another methodology compared to his earlier texts in which society or a sense of community is deducted from a philosophical perspective. This paper aims to show the contradictions of this deductive method. This new approach is no longer compatible with Neo-Kantian philosophy and can be associated more closely with Hegelian or Neoplatonic philosophy; which Stolzmann appears to be unaware of. Conversely, his social organic theory gains greater plausibility and credence than before. Another result of the paper can be seen in the fact that Stolzmann did not use the deductive method consistently. Beginning from the fourth chapter, it gets confusing and Stolzmann mixed the deductive method with the inductive method.

The Hegelian Tragedy, Negative Dialectic and Ethical Substance in Sophocles＇ Antigone

Breaking with Aristotle＇s theory of tragedy in which the grand magnitude of the spirit of the tragic hero somehow trapped and misguided by a certain tragic flaw arouses the audiences＇ emotional intensity of pity and fear for the functioning of catharsis, Hegel analyzes the structure of tragedy in terms of the social conflict, in the case of Sophocles＇ Antigone, between the ruler Creon and the rebel Antigone, the patriarchal state and the individual woman, the civil codes and the divine law. Rejecting Creon＇s dictatorship and performing civil disobedience, Antigone intentionally buries the dead body of her brother Polyneices at the cost of being sentenced to death. Through this sacrifice, Antigone exposes the structural fissure of the civil society embedded in decaying morality for realizing the higher ideal of divine law and ethics. Through Antigone＇s sacrifice, the paradox of self-denial and self-elevation manifests the inner principle of dialectic through which the very opposite forces of contradiction engender the dynamic facets of the formation of modern civil society. As Hegelian dialectic is driven by its inner principle of negativity or negation of negation, through self-denial, Antigone transcends the moral codes of the mundane world for reaching the higher divine will. Yet, this dialectical ascending does not indicate a transcendent hero beyond the human world; instead, through the means of self-denying sacrifice, Antigone accomplishes the purpose of the divine will and conveys the divine spirit incarnated in the human flesh. For Hegelian tragic hero, the external and internal conflicts lead to the realization of self-consciousness and the ultimate consummation of heroic identity. Instead of being conditioned by Aristotelian tragic flaw and unconquerable fate, for Hegel, Antigone explicates the modern rebellious spirit of free will, and this martyrdom, not in the sense of scapegoat as the passive substitute for the sin of collective human community, presents a modern sense of tragic hero, an incarnated flesh invested with politically radical spirit. The flesh figure of heroine Antigone exemplifies the immanent power of ethical substance and dialectically transforms the divine will into the earthly spirit. Thus, this paper aims to investigate into the shift from Aristotle＇s concept of tragic hero to Hegelian dialectic tragedy and further examines how Hegelian tragic hero engenders the historical move into Western modernity through negative dialectic and accomplishes the self-other positioning of ethical substance presented in Sophocles＇ Antigone.

The Logic of Incarnation： Hegel＇s Use of Plato＇s Philebus in the Shorter Logic and in the Lectures on the Philosophy of Religion

Hegel uses Plato＇s classical text, Philebus, in two of his most important texts, the so called Shorter Logics, the first part of the famous Encyclopedia of Philosophical Sciences and in The Lectures on the Philosophy of Religion. The aim of this article is to analyze how can this two references be read together as to form a relationship between logic and religion in the very heart of Hegelian philosophy. In the first case, Hegel analyzes Plato＇s text within the context of his Doctrine of Being, specially from §§ 89 to 95, which deal with the question of determinate being. In The Lectures on the Philosophy of Religion, on the other hand, the reference appears in the 1824 Lectures in a particularly complex chapter called ＂The Transition to the Speculative Standpoint of Religion,＂ in which Hegel affirms not only that such a speculative standpoint is the only one in which religion can be truly grasped, but also that the Christian concept of ＂incarnation of God＂ is the ＂speculative midpoint＂ of religion. It will be argued, therefore, that the ontological question of determination and actuality, as exposed in the Shorter Logics, is fundamental to the metaphysics of Christian Religion as Hegel understands it not only in his Philosophy of Religion, but arguably in his whole philosophy.

Society and State in Marcuse and Hegel

In the 40s and the 50s of the last century existed a largely shared conviction amongst the majority of social scientists in the US regarding the explanation of the theoretical philosophical roots of National Socialism. Contrarily to European writers, who searched its philosophical origins in irrational philosophical traditions, in the US, they relied upon the perception that Hegel＇s Philosophy of State was the most relevant ideological basis of National Socialism. Hegel＇s idea for the need of a strong state, seemed to clearly support the hypothesis. Herbert Marcuse, exiled in the United States, bad to confront himself with this conviction that academic colleague shared. This theoretical hypothesis was in tune to the Zeitgeist and the political context, in which anticommunism was growing stronger by the day and where the cold war was developing. Associating Hegel and National Socialism implied, for most of the hypothesis defenders yet another vantage point： it could discredit also Marx, for the tights links between his philosophical thinking and Hegel＇s one. For Marcuse this hypothesis was even more problematic knowing that in Germany, national socialist philosophers had rejected Hegel from the very first day their party came to power. In this article we try to analyze Marcuse＇s respective philosophical argument. The point of departure of this reconstruction is the philosophical interpretation of Hegel＇s theory of the State. Further than the historical context, the debate on Hegel and his theory of the State, is very relevant for today＇s debates, dominated by neoliberal ideologies, which often are starting from similar theoretical errors than the mentioned. In both cases exists a lack of understanding of the classic bourgeois content within the concept of the State, based on the French Revolution.

A Comparative Study of Kant’s and Hegel’s Aesthetics of Landscape Architecture

Both Kant and Hegel showed their attention to landscape architecture art in their aesthetic works,their aesthetic ideas were different but also related.This paper sorted out and interpreted the landscape architecture aesthetics of Kant and Hegel based on relevant aesthetic literature,analyzed the differences between them according to the historical background of landscape architecture development and their philosophic concepts,then summarized the historical causes for the development of their landscape architecture aesthetics.

Can Thought Become Sensible? Reflections on the Aesthetic Theories of Plato and Hegel

Hegel was highly influenced by Plato’s philosophy,as appears in his Lectures on the History of Philosophy.The German philosopher rightly attributed to Plato an“aesthetic”theory meant as a search for the meaning of Beauty(the idea of the Beautiful).For Kant the Sublime played the same role that Beauty did for the Greek philosopher,leading the human soul to grasp the super-sensible,as we read in his Critique of the Judgment of Taste.Contrary to what happened in Plato,in Hegel’s own aesthetic theory,the investigation was not focused on Beauty in general,but on artistic Beauty,the characters of the beautiful work of art.If Plato and Hegel highlight the dialectical-metaphysical function of Beauty,the judgment that they express on art is very different.However,they share an important conception:Beauty is as an intermediate and connecting reality,that functions as a link between thought and sensitivity.

Hegel's Philosophical Discourse of Political Ethics and Spirit of Enchantment

Philosophy of Right as the text of Hegel's thought of practical philosophy has been the most important academic dominance on Hegel.The differences of ethical spirit between Phenomenology of Spirit and Philosophy of Right were lack of attention.The former focuses on historical consciousness in formation of modern spirit.The latter which is construction practice is based on the former.This concern will enable us to maintain a clear understanding of the particularity behind universal ethical values in globalization era and multi-cultural dialogue.

语言不完备性:明达语言与语言自救——语言哲学系列研究(二)

本文探讨语言的不完备性,批判性地回顾部分哲学家对语言不完备性的拯救方法。在此基础上,根据黑格尔的辩证法思想提出语言自救的观点认为语言的不完备性因由语言自身的明达语言维度得以拯救。语言的不完备性和明达语言维度是一对矛盾,正是这一矛盾的辩证发展促使语言不断发展、丰富和完善,使语言成为如其所是的语言。由此,我们认为,语言的不完备性是语言自身不可分割的本质属性。如果像分析哲学家们那样将之用理想语言取代和其他分析方法治疗,就会抽掉语言的本真特质,语言也就不存在了。

SPECIAL ISSUE： IMPORTANT ISSUES IN MARXIST PHILOSOPHICAL STUDIES IN CONTEMPORARY CHINA：The essential tension： on the distinction of ideality and actuality in Marxist philosophy

There are two opposing tendencies in the history of Westem philosophy： one is the Platonic- Hegelian tradition that mixes actuality and ideality, the other is the Aristotelian-Kantian tradition that differentiates the two. Marx distanced himself from the former by his critiques of Hegelism, but the later generations have in a sense turned back to it in their interpretation of Marxist theory. Despite its significance, this reversal is fundamentally inconsistent with Marxist philosophy, and will frequently have unfortunate results in practice. Therefore it is of great necessity to clarify the theoretical distinction between Marxism and Hegelism on this issue.

On the Contemporary Construction of the Chinese System of Academic Discourse

As an important academic issue, the contemporary construction of the Chinese system of academic discourse has attracted increasing attention in recent years. Questions needing further reflection and exploration are： What does the genesis and expansion of this topic actually mean？ Within what horizon can we reveal its fundamental nature and draw further conclusions？ What intellectual task will be presented to us in the course of fixing its direction？ An in-depth probe into these questions, that is, the core issue in the contemporary construction of the Chinese system of academic discourse, is how contemporary academic discourse can enter deep into the specific content ushered in by our historical practice, so that this content can be truly grasped intellectually and studied academically.

否定的诠释学与经文辩读

"经文辩读"近来成为某些英美学术界内的一个现象。首先由美国弗吉尼亚大学当代犹太学者彼得·奥克斯(Peter Ochs)提出,后来发展成为一种"文本辩读者"的实践。这些人聚在一起考察亚伯拉罕信仰传统三大宗教的经文。奥克斯与剑桥大学的大卫·福特(David Ford)一起创建了经文辩读协会,不仅有了自己的公开网站~①,而且还催生了其他类似的思考和实践组织,包括经文辩读协会(或称"牛津学派",与最早的组织有别)。

Making National History with Literary History： Hegel＇s Influence via Taine on Meiji Japan and the Late Qing and Early Republican China

Through analyzing Hegel＇s influence via Taine on Meiji Japan and later, on the late Qing and early Republican China, this paper will shed lights on the process of the making of national history with literary history in modem Japan and its influences on modem China. It argues that the simultaneous establishment of modem Japanese historiography and the writing of literary history in Japan had a direct impact on the establishment of Chinese historiography in the late Qing, and the writing of Chinese literary history in twentieth-century China. It will focus more on the philosophical ideas of Taine and Hegel and their influence in Japanese literary historiography and, due to the limited length of this paper, only by extension, that of China as well. The primary focus of this paper is the interaction of the modem Japanese and Chinese pursuit of new historical narratives in the construction of new national and cultural identities in the context of global modernity. It also stresses that, an invisible ＂origin,＂ the writing of Chinese （literary） history in the early twentieth-century, ironically, directly and indirectly, has been internalized by the writing of Japanese national history in an exclusive framework of nation-building.

Dialectics： Hegel, Marx and post-metaphysics

In the history of philosophical development, Hegel fulfilled the ＂convergence＂ of dialectics and metaphysics and blazed a dialectical philosophical path that transcended metaphysics 1hrough his critique of abstract reason. Via critiques of both abstract reason and abstract being （capital）, Marx managed to ＂end＂ metaphysics with dialectics, and initiated dialectics＇ ＂ruthless criticism of everything existing.＂ To ＂clarify＂ the dialectics of Hegel and Marx in a ＂post-metaphysical＂ vision and construct a theory of dialectics of modem human praxis, it is necessary to deepen criticism of＂the metaphysical horror＂ and the exploration of truth-law-objectivity, and adhere to ＂anti-metaphysical＂ ＂metaphysical pursuit.＂

Conjunctions and/or Disjunctions： Radical Empiricism in the History of Philosophy

William James challenged the traditions of British Empiricism （Hume） on one hand and German Idealism （Kant and Hegel） on the other. James＇ ＂Radical Empiricism＂ is a via media （＂middle road＂） between these divergent positions. His central points of contention are the ontological status of relationships and the correct analysis of experience. British Empiricism leaves us with a world of separate, particular facts, based on atomic sense impressions. Idealists, on the other hand, claim that all worldly phenomena are conjoined by one rational principle. According to James＇ account, neither side recognizes that both conjunctive and disjunctive relations are integral to experience. Furthermore, James＇ critique proved to influence A. N. Whitehead＇s philosophy of experience and orientation toward Hume and Kant. This essay situates James＇ philosophy in this polemical and historical context.

克尔凯郭尔的听觉感官性建构初探

学界关于克尔凯郭尔(下称克氏)的研究多集中在剖析其哲学思想,而较少分析他的感官性认知与使用,尤其是关于听觉及其感官性的问题重视不够。王齐比较了"看"和"听"两种感知能力在基督教信仰中的不同地位:"听"是"信"的基础,而"看"反而带来干扰。"在基督教思想传统中,耳朵比眼睛可靠,‘听’取代看成为通达神的有效途径"。①王齐从宗教发展的历史层面考察"听"对于"信"的重要意义,但她没有充分展开克氏对听觉深层次感知与感悟的分析。

HEGEL销售经理来穗深入剖析新品

日前,HEGEL销售经理Anders Ertzeid莅临广州昌业音响,深入剖析了H160合并式放大器和HD 12解码器的技术特点,并且介绍、演示了这两款新品的特别功能,震撼的效果令在场的专业人士一致喝彩!其中H160是一台内置解码器、耳放及AirPlay功能的放大器,同时还移植了旗舰H300的技术,在电源、输出级等方面作出了重大改善,可谓集好声与实用功能于一身,甫一登场即被美国《绝对音响》评为“2014年度最佳产品”。