Based on Hegel’s thesis of the ‘end of art’, this paper aims to explore how to study Hegel’s philosophy of literature by carrying out a dialogue with Francesco Campana. In his recent book, The End of Literature, Hegel, and the Contemporary Novel (2019), Campana demonstrates how literature resists its end by continuous self-transformation and provides a framework of ‘philosophization’–‘poetry’–‘ordinariness’ in understanding the contemporary novel. While, to some extent, I agree with him on the understanding of the ‘end of art’ thesis, (...) I object to his idea that ‘philosophization’ and ‘ordinariness’ are two poles between which poetry moves. I defend the view that, from the perspective of Hegel’s absolute and taking Hegel’s philosophy as a totality, ‘philosophization’ and ‘ordinariness’ are inseparable. Furthermore, I emphasize the significance of Hegel’s thesis of the ‘end of art’, which I argue lies in revealing the problem of modern subjectivity. Literature, as a unique form of art, also reveals this problem and helps to solve it. Therefore, in the study of Hegel’s philosophy of literature, I insist on adopting the perspective of Hegel’s absolute and taking Hegel’s philosophy as a whole so that we can build connections among different disciplines and among different art-forms and art-types. With this perspective, I make some proposals, which include several paradigms for the study of Hegel’s philosophy of literature. Finally, in terms of the thesis of the ‘end of art’, I maintain that the study of Hegel’s philosophy of literature is to address the problem of modern subjectivity. (shrink)

Résumé Dans cet article, je défends la signification contemporaine de la pensée de Hegel sur la subjectivité et la dialectique en impliquant Georg Wilhelm Friedrich Hegel et Hans-Georg Gadamer dans un dialogue, puis en clarifiant les caractéristiques de l'esprit et du concept. La théorie de la subjectivité de Hegel et sa pensée sur la dialectique font face à de nombreuses critiques. L'un de ces critiques est Gadamer ; cependant, la philosophie de Gadamer est, en fait, assez proche de celle de (...) Hegel. Je prends la relation Hegel-Gadamer comme une illustration de la pertinence et de l'influence de Hegel. Je démontre ensuite l'importance contemporaine de Hegel en analysant les caractéristiques de l'esprit et du concept. Enfin, je propose que l'esprit absolu et le concept de Hegel restent significatifs. (shrink)

There are two dominant contradictory approaches towards understanding the nature of language: one, the epistemological approach; two, the ontological approach. The epistemological approach understands language as a mere tool and denies the close relationship between a word and the actual thing for which that word stands. The ontological approach, on the other hand, understands language as the disclosure of world experience and professes a close relationship between a word and the thing it signifies. However, this approach opposes the epistemological approach (...) towards the understanding of language. In this article, we propose that Hegel, in his Phenomenology of Spirit, depicts an interesting relationship between language and spirit which points towards the consistency between the two contradictory approaches towards the nature of language. For Hegel, language not only plays a role in spirit’s pursuit of self-knowledge which signifies the epistemological approach, but also in spirit’s existence which signifies the ontological approach. Thus, in Hegel’s Phenomenology of Spirit, the epistemological approach and the ontological approach towards the nature of language coexist. In this article, by turning to Hegel’s Phenomenology of Spirit and through an analysis of the relationship between language and spirit, we not only attempt to seek some resolution to the epistemology-ontology contradiction, but we also reveal the homogeneity of language and spirit, which we take as the true nature of language in Hegel’s philosophy. (shrink)