Agamben rastrea su origen en la Introduction a la philosophic de Vhistoire de Hegel, de Jean Hyppolite
(1948), quien habria interpretado el concepto de religion positiva en el joven Hegel; en este registro, se destaca una tension entre libertad y religion socialmente establecida, la positivie contra la libertad (pp.
explained that self-consciousness was a form of desire for Hegel, a desire towards the unity of the 'I' with itself that can only be found in another desire, or when the 'I' finds another self-consciousness.
The most common answers to this conundrum mobilize the resources of philosophical historiography and refine the understanding of Foucault's encounter with Kant and Nietzsche, emphasizing the seminal complexity and ambiguity of Foucault's 1961 dissertation on Kant's Pragmatic Anthropology (Foucault 2008), his early engagement with anthropology and Kantianism,  his dependence on the interpretations of transcendentalism offered by Jean Hyppolite
and Jules Vuillemin; or underlining the overlappings and distinctions between critique and analysis, between different aspects of modernity, between an early and a late Foucault; or again focusing on the subtle mutations of his transcendental presumption and the continuous micro-variations of his Nietzscheanism and Kantianism.
Entre 1933 y 1939, Alexandre Kojeve dicto cursos sobre la Fenomenologia del Espiritu de Hegel en la Ecole Practique de Hautes Etudes, a los que asistieron, entre otros, Jacques Lacan, Raymond Aron, Georges Bataille, Jacques y Maurice Merleau-Ponty, Eric Weil, Gaston Fessard, Jean Hyppolite
. Una parte de aquellas clases fueron reunidas por uno de los asistentes, el matematico Raymond Queneau, y publicadas en 1947 con el titulo Introduction a la lecture de Hegel.
Instead, he emphasizes the influence of Jean Hyppolite
, the translator and commentator of Hegel's Phenomenology, and a teacher at the Ecole Normale Superieure and other strategic high learning institutions.
Barcelona: Laia, 1971); b) los libros de Felix Duque: Hegel, la especulacion de la indigencia (Granica, 1991), o los capitulos correspondientes de La era de la critica (Madrid: Akal, 1998); c) el libro de Jean Hyppolite
, comentario exhaustivo a todo el libro de la Fenomenologia, capitulo por capitulo, Genesis y estructura de la Fenomenologia del espiritu de Hegel (traducido por Francisco Fernandez Buey.
(17) Jean-Michel Rabate situates the symposium within the narrative of a passage from a Hegelian view of the human sciences (embodied by Jean Hyppolite
) to a Nietzschean one (embodied by Derrida and the absent Foucault and Deleuze) and characterizes it as a momentous struggle between the structuralism espoused by Barthes and Todorov and the emerging poststructuralism: "What was at stake was the possibility of a unifying method that would correspond to a single field of discourse." (18)
[8.] Jean Hyppolite
, The Genesis and Structure of Hegel's Phenomenology of Spirit (Evanston, IL: Northwestern Univ.
The first essay sets the stage insofar as the work of Jean Hyppolite
is seen as foundational for Derrida and Foucault.
"Nietzsche, la genealogie, l'histoire." Hommage a Jean Hyppolite
This paper examines the agonistic, yet filial connection between Hegel's view of history and Foucault's, a connection that runs from Kant through the French Hegelian scholar, Jean Hyppolite
, that has not been fully acknowledged or appreciated.
He linked this apprehension of the "real presence" of Tintoretto, freed from specific figurations, to the moment in reading when "the subject present in the work disengages itself from all that surrounds it, and stands alone." Later, in a response to Jean Hyppolite
's paper on Hegel's language, contrasting Leibniz and Hegel, he had recourse to the literary example of Tristram Shandy, the presence of whose narrator depends upon "the passage from the triumph of language to the failure of language." Like that constantly self-qualifying text of Sterne, the criticism of Georges Poulet achieves a sense of presence in the very ruin of language.