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How far go the links of Hegel to Aristotle? In what sense can we say that Hegel's philosophy aspires to be the consummation of the aristotelian one? In this article we analyze the meaning and equivalence of the concepts of νοῦς and ἐνὲϱγεια of the paragraph Met. Λ 7, 1072b18-30, in Hegelian philosophy. Especially with the concept of "effective reality" (Wirklichkeit). In the ancient world, imitatio auctoris was cultivated as a conscious eagerness to un derstand and appropriate a content that was considered valuable and true. The imitatio did not consist in the crude repetition of an author, but in the effort to improve the understanding of a truth that one wishes to illuminate. Hegel imitates Aristotle to the point of emulating him. He overcomes the past without completely eliminating it. He contains it, updates it and keeps it alive. The Hegelian Aufhebung is imitatio of the classics.

The conviction that the university is unnecessary and can be replaced by devices perfectly aligned with the interests of the company is growing in some sectors. The experts who announce the death of the university are multiplying. It is worth reflecting on the characteristics that this world without universities would have and highlight the need for a space free of political and economic conditioning.

The Hegelian philosophy has a pedagogical character that is present in concept Bildung (education, formation or self-cultivation). The phenomenology of the spirit is the science of the experience of consciousness; the exposition of the learning process of the spirit in consciousness and in history. The spirit is in itself the subject that has learned itself, that knows that it knows and that does not cease to unfold in various historical forms. Thus, the spirit works, it makes itself. It is pure self-activity that is formed and educated dialectically. I support the assertion that Hegel's system of science is not only logical or historical but pedagogical in the emphatic sense that the Idea or the totality of the reality, can only be a long learning process.

This article delves into the characteristics, virtues and advantages of the Socratic method in higher education based on the experience of the Great Books at the University of Chicago. It also reflects on the actuality and challenges of such a method in times of pandemic and technology.

On January 20, 1919, Columbia University decided to introduce the Contemporary Civilization course. This new academic program became over time one of the most successful in the American education. The purpose of the course was to understand the world's problems and their solutions. Only a cultivated student can develop a deep understanding of himself and society, and the ability to make his or her own judgments. The project was inspired by John Erskine's (1879-1951) the moral obligation to be intelligent. Daniel Cosío Villegas (1898-1976) promoted the introduction of the Contemporary Civilization course in Mexico in the new curriculum (1958) of the Faculty of Economics of Nuevo León. In this research we explore the historical circumstances of this course and the challenges faced by Consuelo Meyer L'Epée (1918-2010) in its implementation.