LEADER 00737nam0-22002651i-450- 001 990005097530403321 005 20130613132520.0 035 $a000509753 035 $aFED01000509753 035 $a(Aleph)000509753FED01 035 $a000509753 100 $a19990604d1873----km-y0itay50------ba 101 0 $aita 105 $ay-------001yy 200 1 $aWoerterbuch zum Rig-Veda$fvon Hermann Grassmann 210 $aLeipzig$cF.A. Brockhaus$d1873 215 $aVIII, 1775 p.$d24 cm 700 1$aGrassmann,$bHermann$060817 801 0$aIT$bUNINA$gRICA$2UNIMARC 901 $aBK 912 $a990005097530403321 952 $a2/IV BIS D 27$bR.Bibl. 26$fFLFBC 959 $aFLFBC 996 $aWoerterbuch zum Rig-Veda$9535932 997 $aUNINA LEADER 00934nam0-2200325---450- 001 990009800610403321 005 20131210113002.0 010 $a978-88-15-23376-9 035 $a000980061 035 $aFED01000980061 035 $a(Aleph)000980061FED01 035 $a000980061 100 $a20131210d2011----km-y0itay50------ba 101 0 $aita 102 $aIT 105 $aa-------001yy 200 1 $aC'era una volta il futuro$el'Italia della Dolce vita$fOscar Iarussi 210 $aBologna$cIl mulino$d2011 215 $a147 p.$c[2] carte di tav. : ill.$d21 cm 225 1 $aIntersezioni$v381 610 0 $aSocieta$aItalia$a1959-1963 676 $a306.0945$v21$zita 700 1$aIarussi,$bOscar$0445112 801 0$aIT$bUNINA$gREICAT$2UNIMARC 901 $aBK 912 $a990009800610403321 952 $aCollez. 912 (381)$b50978$fFSPBC 959 $aFSPBC 996 $aC'era una volta il futuro$9837036 997 $aUNINA LEADER 04532nam 2200733 450 001 9910780425703321 005 20230912133036.0 010 $a1-282-00851-X 010 $a9786612008511 010 $a1-4426-8234-5 024 7 $a10.3138/9781442682344 035 $a(CKB)2420000000004489 035 $a(EBL)4672160 035 $a(SSID)ssj0000309174 035 $a(PQKBManifestationID)11239727 035 $a(PQKBTitleCode)TC0000309174 035 $a(PQKBWorkID)10265522 035 $a(PQKB)10128471 035 $a(CaPaEBR)418186 035 $a(CaBNvSL)thg00600170 035 $a(DE-B1597)465034 035 $a(OCoLC)944177327 035 $a(DE-B1597)9781442682344 035 $a(Au-PeEL)EBL4672160 035 $a(CaPaEBR)ebr11257840 035 $a(OCoLC)958514227 035 $a(OCoLC)808373840 035 $a(MdBmJHUP)musev2_105436 035 $a(VaAlCD)20.500.12592/p39bk4 035 $a(schport)gibson_crkn/2009-12-01/6/418186 035 $a(MiAaPQ)EBC4672160 035 $a(MiAaPQ)EBC3250419 035 $a(EXLCZ)992420000000004489 100 $a20160922h19971997 uy 0 101 0 $aeng 135 $aur|n|---||||| 181 $ctxt 182 $cc 183 $acr 200 14$aThe self and its body in Hegel's Phenomenology of spirit /$fJohn Russon 210 1$aToronto, [Ontario] ;$aBuffalo, [New York] ;$aLondon, [England] :$cUniversity of Toronto Press,$d1997. 210 4$d©1997 215 $a1 online resource (216 p.) 225 1 $aToronto Studies in Philosophy 300 $aReprint. Originally published in 1997. 311 $a0-8020-0919-0 311 $a0-8020-8482-6 320 $aIncludes bibliographical references and index. 327 $tFrontmatter -- $tContents -- $tAcknowledgments -- $tA Note on the Text -- $tIntroduction: The Project of Reading Hegel?s Phenomenology of the Body -- $t1. Unhappy Consciousness and the Logic of Self-Conscious Selfhood -- $t2. Reason and Dualism: The Category as the Immediacy of Unconditioned Self-Communion -- $t3. The Condition of Self-Consciousness: The Body as the Phusis, Hexis, and Logos of the Self -- $t4. The Zôion Politikon: The Body as the Institutions of Society -- $t5. Responsibility and Science: The Body as Logos and Pathêtikos Nous -- $tAppendix: Hegel?s Explicit Remarks on ?Body? -- $tNotes -- $tBibliography -- $tIndex 330 $aA major criticism of Hegel's philosophy is that it fails to comprehend the experience of the body. In this book, John Russon shows that there is in fact a philosophy of embodiment implicit in Hegel's Phenomenology of Spirit. Russon argues that Hegel has not only taken account of the body, but has done so in a way that integrates both modern work on embodiment and the approach to the body found in ancient Greek philosophy.Although Russon approaches Hegel's Phenomenology from a contemporary standpoint, he places both this standpoint and Hegel's work within a classical tradition. Using the Aristotelian terms of 'nature' and 'habit,' Russon refers to the classical distinction between biological nature and a cultural 'second nature.' It is this second nature that constitutes, in Russon's reading of Hegel, the true embodiment of human intersubjectivity. The development of spirit, as mapped out by Hegel, is interpreted here as a process by which the self establishes for itself an embodiment in a set of social and political institutions in which it can recognize and satisfy its rational needs. Russon concludes by arguing that self-expression and self-interpretation are the ultimate needs of the human spirit, and that it is the degree to which these needs are satisfied that is the ultimate measure of the adequacy of the institutions that embody human life.This link with classicism - in itself a serious contribution to the history of philosophy -provides an excellent point of access into the Hegelian system. Russon's work, which will prove interesting reading for any Hegel scholar, provides a solid and reliable introduction to the study of Hegel. 410 0$aToronto studies in philosophy. 606 $aHuman body (Philosophy) 606 $aSelf (Philosophy) 615 0$aHuman body (Philosophy) 615 0$aSelf (Philosophy) 676 $a193 700 $aRusson$b John$f1960-$01467699 801 0$bMiAaPQ 801 1$bMiAaPQ 801 2$bMiAaPQ 906 $aBOOK 912 $a9910780425703321 996 $aThe self and its body in Hegel's Phenomenology of spirit$93678476 997 $aUNINA