Abstract
In the first writings of his Jena period, Hegel defends the conception of an original identity through which subjectivity is "suspended". The present article aims to expound this conception as a contribution to the theory of intentionality which focusses on the unity of conceptual and sensuous (or motivational) elements as a condition of the intentionality of perception and action. In a first step, it is argued that in his early writings, by "philosophy of subjectivity" Hegel understands positions which separate the conceptual and the sensuous elements of perception and action, conceiving at the same time the subject as a distanced controller of sensibility. Thus, the hegelian critique of the philosophy of subjectivity is directed against such a conception of intentionality and its subject. In a second step, the hegelian alternative to this picture is exposed - the conception of an indissoluble unity of thinking and sensibility as being fundamental to perception and action. Finally, the picture of self-consciousness which arises in the Phenomenology of Spirit is analyzed as an implication of the conception of intentionality adopted in the earlier writings.
Highlights
Hegel defends the conception of an original identity through which subjectivity is
The present article aims to expound this conception as a contribution to the theory
of intentionality which focusses on the unity
Summary
Resumo: Nos primeiros escritos da sua fase ienense, Hegel defende a concepção de uma identidade originária na qual a subjetividade seria “suspendida”. O presente trabalho visa explicitar essa concepção como uma contribuição para a teoria da intencionalidade que coloca em foco a unidade entre elementos conceituais e sensíveis (ou emocional-motivacionais) como condição da intencionalidade da percepção e do agir. Argumenta-se que nos seus escritos críticos Hegel entende por “filosofia da subjetividade” posições que envolvam uma concepção separadora acerca da relação entre pensamento e sensibilidade na percepção e no agir, estando ligada à noção do sujeito como controlador distanciado da sensibilidade. Aborda-se a alternativa hegeliana a essa imagem - a concepção da unidade indissolúvel do pensamento e da sensibilidade como fundamento da percepção e do agir. Estados perceptuais referem-se a objetos que são diferentes desses estados e do seu conteúdo fenomenal; e a consciência do
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