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The purpose of this contribution is to offer a vision of the Hegelian conception of intersubjectivity during Jena's period. This issue has anthropological, political and even logical consequences. It will be tackled starting from the possibility of a reconciliation between logical individuality and universality through the recognition process in the chapter of self-consciousness. A possible solution to this problem implies a historical and legal interpretation, within the framework of the current debate on the possibility of a naturalistic understanding of Chapter IV of the Phenomenology of the Spirit.

The purpose of this contribution is to offer a vision of the Hegelian conception of intersubjectivity during Jena's period. This issue has anthropological, political and even logical consequences. It will be tackled starting from the possibility of a reconciliation between logical individuality and universality through the recognition process in the chapter of self-consciousness. A possible solution to this problem implies a historical and legal interpretation, within the framework of the current debate on the possibility of a naturalistic understanding of Chapter IV of the Phenomenology of Spirit.

Este artículo propone la concepción de la secularización como un proceso de Aufhebung, expresable lógicamente a partir de la dialéctica hegeliana. Desde el punto de vista crítico, puede llevar a poner en duda la secularización como una negación abstracta de la religión o como una mera separación mecánica de esferas (tanto en el respecto objetivo de las instituciones como en el subjetivo de los comportamientos). Desde el punto de vista propositivo, esta perspectiva también permite recuperar elementos del fondo religioso de la política y de la filosofía que sean beneficiosos para lograr una Europa unida en la diversidad y abierta a la alteridad. Independientemente de cómo se entienda la secularización, uno de los principales logros de la historia nuestro continente, no puede y no debe servir para ser una herramienta de exclusión y de cierre identitario ; This article proposes the conception of secularization as a process of Aufhebung, logically expressible through the Hegelian dialectics. From a critical standpoint, it can lead to questioning secularization as an abstract negation of religion or as a mere mechanical separation of spheres (both in the objective respect of institutions and in the subjective one of behavior). From a pro-positive point of view, this perspective also allows us to recover elements of the religious background of politics and philosophy that are beneficial to achieve a Europe united in diversity and open to otherness. Regardless of how secularization is understood, one of the main achievements of our continent's history cannot and should not be used as a tool of exclusion and identity-based closure

This article proposes the conception of secularization as a process of Aufhebung, logically expressible through the Hegelian dialectics. From a critical standpoint, it can lead to questioning secularization as an abstract negation of religion or as a mere mechanical separation of spheres (both in the objective respect of institutions and in the subjective one of behavior). From a pro-positive point of view, this perspective also allows us to recover elements of the religious background of politics and philosophy that are beneficial to achieve a Europe united in diversity and open to otherness. Regardless of how secularization is understood, one of the main achievements of our continent's history cannot and should not be used as a tool of exclusion and identity-based closure. Keywords: Hegel, dialectics, Europe, migration, radicalism, identity, alterity. ; Este artículo propone la concepción de la secularización como un proceso de Aufhebung, expresable lógicamente a partir de la dialéctica hegeliana. Desde el punto de vista crítico, puede llevar a poner en duda la secularización como una negación abstracta de la religión o como una mera separación mecánica de esferas (tanto en el respecto objetivo de las instituciones como en el subjetivo de los comportamientos). Desde el punto de vista propositivo, esta perspectiva también permite recuperar elementos del fondo religioso de la política y de la filosofía que sean beneficiosos para lograr una Europa unida en la diversidad y abierta a la alteridad. Independientemente de cómo se entienda la secularización, uno de los principales logros de la historia nuestro continente, no puede y no debe servir para ser una herramienta de exclusión y de cierre identitario. Palabras clave: Hegel, dialéctica, Europa, migraciones, radicalismo, identidad, alteridad.

This paper aims to provide an overview on the conceptual role played by the Roman world in Hegel's philosophy, especially in the Phenomenology of Sprit and the Berlin Lessons on Philosophy of Universal History. Through the analysis of 12 fundamental thesis, it will be systematically shown that the Roman Empire is depicted by the mature Hegel as the realm of irrationality, violence, injustice, and merely formal relations, and that these categories are not only related to a juridical and political standpoint, but also apply in the fields of aesthetics, religion and history of philosophy. The last thesis explores the possibility of a new comprehension of the notion of recognition and the master-slave dialectic inversion in Chapter 4 of the Phenomenology, linked to the role played by Rome in Hegel's philosophy

Una investigación sobre la presencia (así como sobre la ausencia) de Tácito en Hegel es crucial para entender la posición política y filosófica de este pensador, especialmente en la época de Jena. Tras algunas consideraciones sobre el conocimiento hegeliano de la historia y la cultura romanas, se abordará un análisis de su noción de "libertad teutona": Hegel se opone tanto a la neo-romanidad de los revolucionarios franceses como al esencialismo teutómano de los conservadores alemanes (derivado fundamentalmente de un uso fuertemente ideológico de la "Germania" de Tácito), así como a las caducas instituciones imperiales. Esta doble oposición sitúa a Hegel en medio de dos corrientes políticas (e incluso de dos ejércitos en guerra) y se lleva a cabo desde una actitud que puede denominarse como "mediación sin nostalgia" ; A research on the presence (and the absence) of Tacitus in Hegel's work is crucial in order to understand the political and philosophical position of this thinker, particularly in the Jena period. After a few remarks on Hegel's knowledge about the Roman culture and history, an analysis of his notion of "Teutonic freedom" will be undertaken: Hegel fights against the neo-Roman French revolutionaries, but at the same time also against the Teutomaniac essentialism of German conservative thinkers (grounded on a strongly ideological use of Tacitus' "Germania"), as well as against the outdated Imperial institutions. This double opposition places Hegel between two political streams (and moreover, between two fighting armies) and is a manifestation of a position that may be called "mediation without nostalgia"

El objetivo de este artículo es analizar el papel jugado por algunas figuras conceptuales de Gran Hombre, en particular Orestes y Teseo, en tres obras hegelianas de la época jenense. En el marco del intento general de hallar respuestas a la compleja situación política de Alemania, Hegel cree en la necesidad de un individuo universal que, uniendo los principios del derecho y de la violencia, así como las tradiciones de Roma y Grecia, pueda sentar las bases de la fundación de un Estado moderno unificado. El artículo avanza la hipótesis de que el individuo en quien Hegel piensa, al menos en esta época, es Napoleón ; The aim of this paper is to analyze the role played by some conceptual figures of Great Man, particularly Orestes and Theseus, in three Hegelian works of the Jena period. Within the general purpose of finding answers to the difficult political situation of Germany, Hegel believes in the necessity of a universal individual which, combining the principles of law and violence as well as the Roman and Greek traditions, would set the conditions for the foundation of a modern unified State. The paper suggests the hypothesis that Napoleon is, at least in this period, the individual Hegel is thinking of

This paper aims to provide an overview on the conceptual role played by the Roman world in Hegel's philosophy, especially in the Phenomenology of Sprit and the Berlin Lessons on Philosophy of Universal History. Through the analysis of 12 fundamental thesis, it will be systematically shown that the Roman Empire is depicted by the mature Hegel as the realm of irrationality, violence, injustice, and merely formal relations, and that these categories are not only related to a juridical and political standpoint, but also apply in the fields of aesthetics, religion and history of philosophy. The last thesis explores the possibility of a new comprehension of the notion of recognition and the master-slave dialectic inversion in Chapter 4 of the Phenomenology, linked to the role played by Rome in Hegel's philosophy.

Una investigación sobre la presencia (así como sobre la ausencia) de Tácito en Hegel es crucial para entender la posición política y filosófica de este pensador, especialmente en la época de Jena. Tras algunas consideraciones sobre el conocimiento hegeliano de la historia y la cultura romanas, se abordará un análisis de su noción de "libertad teutona": Hegel se opone tanto a la neo-romanidad de los revolucionarios franceses como al esencialismo teutómano de los conservadores alemanes (derivado fundamentalmente de un uso fuertemente ideológico de la "Germania" de Tácito), así como a las caducas instituciones imperiales. Esta doble oposición sitúa a Hegel en medio de dos corrientes políticas (e incluso de dos ejércitos en guerra) y se lleva a cabo desde una actitud que puede denominarse como "mediación sin nostalgia" A research on the presence (and the absence) of Tacitus in Hegel's work is crucial in order to understand the political and philosophical position of this thinker, particularly in the Jena period. After a few remarks on Hegel's knowledge about the Roman culture and history, an analysis of his notion of "Teutonic freedom" will be undertaken: Hegel fights against the neo-Roman French revolutionaries, but at the same time also against the Teutomaniac essentialism of German conservative thinkers (grounded on a strongly ideological use of Tacitus' "Germania"), as well as against the outdated Imperial institutions. This double opposition places Hegel between two political streams (and moreover, between two fighting armies) and is a manifestation of a position that may be called "mediation without nostalgia"

A research on the presence (and the absence) of Tacitus in Hegel's work is crucial in order to understand the political and philosophical position of this thinker, particularly in the Jena period. After a few remarks on Hegel's knowledge about the Roman culture and history, an analysis of his notion of "Teutonic freedom" will be undertaken: Hegel fights against the neo-Roman French revolutionaries, but at the same time also against the Teutomaniac essentialism of German conservative thinkers (grounded on a strongly ideological use of Tacitus' "Germania"), as well as against the outdated Imperial institutions. This double opposition places Hegel between two political streams (and moreover, between two fighting armies) and is a manifestation of a position that may be called "mediation without nostalgia" ; Una investigación sobre la presencia (así como sobre la ausencia) de Tácito en Hegel es crucial para entender la posición política y filosófica de este pensador, especialmente en la época de Jena. Tras algunas consideraciones sobre el conocimiento hegeliano de la historia y la cultura romanas, se abordará un análisis de su noción de "libertad teutona": Hegel se opone tanto a la neo-romanidad de los revolucionarios franceses como al esencialismo teutómano de los conservadores alemanes (derivado fundamentalmente de un uso fuertemente ideológico de la "Germania" de Tácito), así como a las caducas instituciones imperiales. Esta doble oposición sitúa a Hegel en medio de dos corrientes políticas (e incluso de dos ejércitos en guerra) y se lleva a cabo desde una actitud que puede denominarse como "mediación sin nostalgia"