Frases de Hegel

página 4

Wer etwas Großes will, der muß sich, wie Goethe sagt, zu beschränken wissen. Wer dagegen alles will, der will in der Tat nichts und bringt es zu nichts.
Enzyklopädie der philosophischen Wissenschaften im Grundrisse, Werke in 20 Bänden, Suhrkamp Verlag, 1970, §80, Band 8, Seite 169

Variante: A necessidade geral da arte é a necessidade racional que leva o homem a tomar consciência do mundo interior e exterior e a lazer um objeto no qual se reconheça a si próprio.

Hegel citado em "Cadernos do cárcere", Volume 1 - Página 386, Antonio Gramsci, Carlos Nelson Coutinho - Editora Record, 2001, ISBN 852000511X, 9788520005118 - 496 páginas
Atribuídas

Variante: O mais alto objetivo da Arte é o que é comum à Religião e à Filosofia. Tal como estas, é um modo de expressão do divino, das necessidades e exigências mais elevadas do espírito.

Frauen können wohl gebildet seyn, aber für die höheren Wissenschaften, die Philosophie und fir gewisse Produktionen der Kunst, die ein Allgemeines fordern, sind sie nicht gemacht.
Werke - Volume 8 - Página 225 http://books.google.com.br/books?id=1Jk9AAAAYAAJ&pg=PA225, Georg Wilhelm Friedrich Hegel - Duncker und Humblot, 1840

citado em "Dicionário enciclopédico brasileiro: ilustrado‎' - Página 1499, de Alvaro Magalhães - Publicado por Editôra Globo, 1957

Ernest Gellner, "Reason and Culture"

prólogo da "Fenomenologia do Espírito", conforme citado em "Arte e sociedade em Marcuse, Adorno e Benjamin: ensaio crítico sôbre a escola neohegeliana de Frankfurt" - página 101, Por José Guilherme Merquior, Publicado por Ed. Tempo Brasileiro, 1969, 311 páginas

Arthur Schopenhauer, Prefácio de "O mundo como vontade e representação"

Terceira edição de1830, traduzido por Paulo Meneses (2012, Loyola)

Pt. I, sec. 2, ch. 1
Lectures on the Philosophy of History (1832), Volume 1

Geschichte Als Schlachtbank
Pt. III, sec. 2, ch. 24 Lectures on the History of History Vol 1 p. 22 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1

Lectures on Philosophy of Religion, Volume 1 (1827)

Lectures on the Philosophy of History (1832), Volume 1

Preface (J. B. Baillie translation), § 10
The Phenomenology of Spirit (1807)

Lectures on the Philosophy of History (1832), Volume 1

Preface (J. B. Baillie translation), § 29
The Phenomenology of Spirit (1807)

Pt. IV, sec. 3, ch. 3
Lectures on the Philosophy of History (1832), Volume 1

Philosophie ... hat zwar ihre Gegenstände zunächst mit der Religion gemeinschaftlich. Beide haben die Wahrheit zu ihrem Gegenstande, und zwar im höchsten Sinne - in dem, daß Gott die Wahrheit und er allein die Wahrheit ist.
Logic, Chapter 1

Often abbreviated to: Nothing great in the World has been accomplished without passion.
Variant translation: We may affirm absolutely that nothing great in the world has ever been accomplished without enthusiasm.
Lectures on the Philosophy of History (1832), Volume 1

Here it is sufficient to state that the first step in the process presents that immersion of Spirit in Nature which has been already referred to ; the second shows it as advancing to the consciousness of its freedom. But this initial separation from Nature is imperfect and partial, since it is derived immediately from the merely natural state, is consequently related to it, and is still encumbered with it as an essentially connected element. The third step is the elevation of the soul from this still limited and special form of freedom to its pure universal form ; that state in which the spiritual essence attains the consciousness and feeling of itself. These grades are the ground-principles of the general process; but how each of them on the other hand involves within itself a process of formation, constituting the links in a dialectic of transition, to particularise this must be preserved for the sequel. Here we have only to indicate that Spirit begins with a germ of infinite possibility, but only possibility, containing its substantial existence in an undeveloped form, as the object and goal which it reaches only in its resultant full reality. In actual existence Progress appears as an advancing from the imperfect to the more perfect; but the former must not be understood abstractly as only the imperfect, but as something which involves the very opposite of itself the so-called perfect as a germ or impulse. So reflectively, at least possibility points to something destined to become actual; the Aristotelian δύναμιςis https://en.wiktionary.org/wiki/%CE%B4%CF%8D%CE%BD%CE%B1%CE%BC%CE%B9%CF%82 also potentia, power and might. Thus the Imperfect, as involving its opposite, is a contradiction, which certainly exists, but which is continually annulled and solved; the instinctive movement the inherent impulse in the life of the soul to break through the rind of mere nature, sensuousness, and that which is alien to it, and to attain to the light of consciousness, i. e. to itself.
Lectures on the History of History Vol 1 p. 58-59 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1

He proves from many Indian writings that it is an epithet of praise which is applied to various deities, and does not represent the conception of perfection or unity which we associate with it. This is a mistake, for Brahma is in one aspect the One, the Immutable, who has, however, the element of change in him, and because of this, the rich variety of forms which is thus essentially his own is also predicated of him. Vishnu is also called the Supreme Brahma. Water and the sun are Brahma.
Hegel, Georg Wilhelm Friedrich, Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Vol 2 Translated from the 2d German ed. 1895 Ebenezer Brown Speirs 1854-1900, and J Burdon Sanderson p. 27
Lectures on Philosophy of Religion, Volume 2

Its existence is, on the contrary, presupposed as forming what is fundamental in every one. So far as man's essential nature is concerned, nothing new is to be introduced into him. To try to do this would be as absurd as to give a dog printed writings to chew, under the idea that in this way you could put mind into it. It may happen that religion is awakened in the heart by means of philosophical knowledge, but it is not necessarily so. It is not the purpose of philosophy to edify, and quite as little is it necessary for it to make good its claims by showing in any particular case that it must produce religious feelings in the individual.
Lectures on the philosophy of religion, together with a work on the proofs of the existence of God. Translated from the 2d German ed. by E.B. Speirs, and J. Burdon Sanderson: the translation edited by E.B. Speirs. Published 1895 p. 4
Lectures on Philosophy of Religion, Volume 1 (1827)

The Phenomenology of Spirit (1807)

(de) Das Wahre ist das Ganze.
Preface
The Phenomenology of Spirit (1807)