italiano: Secondo l’interpretazione di Hegel gli edifici religiosi egiziani, e tra essi in particolare i templi, rappresentano l’inizio della storia dell’architettura, e con ciò di tutta la storia dell’arte.L’architettura religiosa egiziana ha un carattere simbolico, perché la sua forma cerca di rappresentare il contenuto spirituale senza esservi pienamente adeguata. Così il tempio egizio allude al divino con la sua intera struttura, ma non ha propriamente un interno, dedicato al culto dell’immagine del dio.L’egittologia contemporanea ha corretto Hegel su questo punto, perché (...) in generale il tempio egizio aveva un interno che custodiva l’immagine della divinità. Tuttavia la tesi di Hegel rimane paradossalmente valida per un caso particolare dell’esperienza egiziana, che egli non poteva conoscere: nella religione monoteista di Amarna il tempio del dio solare Aton non ha immagini e non ha un centro, perché il divino è presente dappertutto, come la luce del sole, che illumina egualmente ogni parte del tempio..Parole chiave: Egitto; architettura; tempio; simbolo; immagine. (shrink)

According to the interpretation of Hegel, Egyptian religious buildings, and among them especially the temples, represent the beginning of the history of architecture, and so the beginning of the entire history of art.The Egyptian religious architecture has a symbolic character, because its configuration tries to represent the spiritual content without being fully adequate to it. So the Egyptian temple alludes to the divine through its entire structure, but does not have a proper internal space, dedicated to the worship of the (...) image of God.On this point, contemporary Egyptology corrected Hegel’s view, because broadly speaking the Egyptian temple had an interior where the image of the deity was safeguarded. However, Hegel’s thesis paradoxically remains suitable for a particular case of the Egyptian experience that he could not know at that time: in the monotheistic religion of Amarna, the temple of the sun-god Aton has no images and does not have a center, because the Divine is present everywhere, like the sunlight that illuminates equally all over the temple. (shrink)

An increasing interest for the theme of recognition and of intersubjective relationships has been registered in the last decades. In this frame a new interest for Hegel’s theory of recognition has also been developed. This new interest focuses mostly only on the figure of struggle for recognition in the Phenomenology of Spirit. Nevertheless, Hegel’s theory of recognition has a much wider structure: it is not limited to this conflictual moment, but also connects to the themes of forgiveness and of love. (...) That’s why it also offers the premise for a discussion of the theme of hospitality. The connection between recognition and hospitality has been emphasized by Paul Ricoeur in his last writings, dedicated to the theme of translation and to the different courses of recognition. (shrink)

The feast introduces an interruption in the flow of everyday life. Within the limits marked by such an interruption, a form of experience different from the ordinary takes place. The time of feast evokes and makes present the sacred time in which events that founded human society took place. In festivals, on one hand, one can grasp and represent the meaning that grounds human experience; on the other hand, a form of full life takes place. In the modern era, festivals (...) lose their connection with the religious dimension, and such features fade away. Yet they do not disappear entirely. They are grasped in a fragmentary way, and this is enough to turn them into marks of resistance against the reduction of human experience to a purely utilitarian dimension. (shrink)

This book offers new critical perspectives on the relationship between the notions of speculation, logic and reality in Hegel's thought as basis for his philosophical account of nature, history, spirit and human experience. The systematic functions of logic and pure thought are explored in their concrete forms and processual progression from subjective spirit to philosophy of right, society, the notion of habit, the idea of work, art, religion and science. Engaging the relation between the Logic and its realisations, this book (...) shows the internal tension that inhabits Hegel's philosophy at the intersection of logical speculation and concrete analysis. The investigation of this tension allows for a hermeneutical approach that demystifies the common view of Hegel's idealism as a form of abstract thought, while allowing for a new assessment of the importance of speculation for a concrete understanding of the world. (shrink)