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As my analysis shows, the Hegelian doctrine of property, of the right of necessity and of the plebs, rather than an Aufhebung integrating all the determinations at stake, reveals conceptual aporia and unresolved tensions. And perhaps it cannot be any other way if, as E. Gans rightly wrote in the reprint of the FD, it is a text that aims at the "definitive overcoming of the distinction made in the 17th and 18th centuries between state law and politics", so that Hegel "takes us back to the perspective of antiquity" in which "these divisions and differences were unknown, for then they were only with a great whole, with a universality, Plato's Republic and Aristotle's Politics are both natural law and politics, principles and life-giving realisation".And indeed, because it is a question of the life of men and peoples, Hegel himself has to recognise, more prudently than his philosophical rhetoric would allow, that "what the concept teaches" always comes "after the actual reality has completed and finished its process of formation" and, for that very reason, when "a figure of life has grown old and cannot be rejuvenated".But precisely because of this, the Hegelian attempt to understand social relations and elevate them to a form that overcomes the confrontation between enormous accumulation of wealth and miserable poverty, despite the problematicity of his proposal or precisely because of it, can continue to illuminate the cognitive effort to orient ourselves in the world of life that defines the philosophical task in each new generation, and which today, as Piketty exposes in his recent book, continues to confront us with the dialectic - real and not at all conceptual - of inequality on a planetary scale. ; Como se desprende de mi análisis, la doctrina hegeliana de la propiedad, del derecho de necesidad y de la plebe, más que una Aufhebung integradora de todas las determinaciones en juego, desvela aporías conceptuales y tensiones irresueltas. Y quizá no pueda ser de otro modo si, como acertadamente escribió E. Gans ...

In 1820, in the middle of the conservative reaction, Hegel published the Grundlinien der Philosophie des Rechts, and Fichte's colleagues edited his Staatslehre and published it posthumously. By focusing on the political context, this paper analyses the conception of state at stake in the two texts, and its relationship with the monarchical principle. The work emphasizes the tensions inside Hegel's doctrine of the power of the Prince and its hereditary character, and sheds light on Fichte's position, which in turn defends the necessity to repeal monarchy in a constitutional state. At the same time, the paper shows that the functions and meanings of the political theology underlying both the works are radically opposite. ; En 1820, en plena reacción conservadora, Hegel publica sus Grundlinien der Philosophie des Rechts y los amigos de Fichte editan póstumamente su Staatslehre. Atendiendo al contexto político, se analiza la concepción del Estado en relación al principio monárquico en ambos textos. El estudio evidencia las tensiones en la doctrina hegeliana del poder del príncipe y su carácter hereditario, así como la posición opuesta de Fichte al sostener la necesaria abolición de la institución monárquica en un Estado de derecho. A la vez, se muestran dos funciones también opuestas de la teología política subyacente a ambos.

A worthwhile approach to Fichte's both cosmopolitan and nationalist tenets must take into account his idea of Europe. Accordingly, the present paper attempts to locate the European argument as a recurrent thread in the whole of Fichte's thought. The theoretical traits of the Doctrine of Science which Fichte summons in his historical analyses (intersubjectivity, cultural interaction) are therefore highlighted. Besides, this paper reconstructs the origins and development of Fichte's idea of Europe, coupling it to the populist-nationalist drive towards the federalist scope of a "European republic of states". ; La idea de Europa en Fichte constituye el término medio para la adecuada comprensión de sus tesis cosmopolitas y nacionalistas. El artículo, por un lado, determina el lugar sistemático (disciplinas aplicadas) que ocupa el tema europeo en la obra de Fichte, así como las estructuras teóricas de la Doctrina de la Ciencia (intersubjetividad, interacción cultural) que son aplicadas en sus análisis históricos. Por otro lado, se reconstruye su génesis de la idea de Europa y el papel del pueblo-nación en la construcción de la "república europea de los estados", destacando el horizonte federalista como núcleo central de su concepción.