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1
Martensen, H. Between Hegel and Kierkegaard: Hans L. Martensen's philosophy of religion. Atlanta, Ga: Scholars Press, 1997.
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2
Martensen, H. Between Hegel and Kierkegaard: Hans L. Martensen's philosophy of religion : translations. Atlanta, Ga: Scholars Press, 1997.
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3
Hansen, Frank-Peter. Hegels "Phänomenologie des Geistes": "Erster Teil" des "Systems der Wissenschaft" dargestellt an Hand der "System-Vorrede" von 1807. Würzburg: Königshausen & Neumann, 1994.
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4
Dierick, G. Draait de aarde om de hemel?: De verhouding wetenschap-geloof belicht aan de hand van eigentijdse Nederlandse en Vlaamse auteurs : een wetenschappelijke proeve op het gebied van de Godgeleerdheid. [Best]: Damon, 1998.
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Martenson, Hans L. Between Hegel and Kierkegaard: Hans L. Martensen's Philosophy of Religion (American Academy of Religion Texts and Translations Series). An American Academy of Religion Book, 2000.
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1926-, Nicolin Friedhelm, Scheuffelen Thomas 1941-, and Schmid Manfred, eds. Hegel-Haus Stuttgart: Ein Begleitbuch zur ständigen Ausstellung im Geburtshaus von G.W.F. Hegel in Stuttgart = Hegel-House Stuttgart : a guide to the permanent exhibition in G.W.F. Hegel's place of birth in Stuttgart. Stuttgart: Hohenheim, 2002.
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Pippin, Robert B. Hegel on Logic as Metaphysics. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.10.
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In the last twenty years, the question of Hegel’s view of metaphysics has become a contested question. Especially important is the issue: what does Hegel mean when he says, not that metaphysics requires an unusual, speculative logic for its exposition, but that “metaphysics coincides with logic” (Die Logik fällt daher mit der Metaphysik zusammen.“EL §24). The aim of this chapter is to offer an interpretation of this claim, with special attention to Hegel’s understanding of Kant’s transcendental logic, which Hegel both highly praises and sharply criticizes, and to his equally important attention to Aristotle, the originator of the view that logic itself has metaphysical implications.
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Brooks, Thom. Hegel on Crime and Punishment. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778165.003.0011.
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This chapter offers a systematic reading of Hegel’s comments about punishment in his philosophical system with careful attention to his Philosophy of Right. It argues that the conventional reading, which claims his theory of punishment is mostly confined to the section Abstract Right, raises interpretive difficulties. One problem is the inadequacy of punishment as described in Abstract Right to be a complete theory of punishment. A second problem is accounting for apparent inconsistencies between what Hegel says in Abstract Right versus comments stated elsewhere in the Philosophy of Right and larger system. The chapter argues that later sections like Ethical Life matter for our understanding Hegel’s penal theory and a systematic reading of his texts can help make best sense of this and the unified theory of punishment he defends. It concludes by reflecting on the implications this reading has for our understanding Hegel’s philosophy and its contemporary appeal.
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Finlayson, James Gordon. Hegel and the Frankfurt School. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.34.
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Hegel’s philosophy exerted a magnetic attraction on the various thinkers that comprise the Frankfurt school. This chapter aims to gauge and specify the relation that three members of the ‘inner circle’ of the Frankfurt school (Horkheimer, Adorno, and Marcuse) have to Hegel. It concludes that the young Horkheimer is a Hegelian-Marxist who endorses a qualified Hegelianism, while claiming that Hegel’s idealist metaphysics had become obsolete and superseded by a combination of sociology, psychology, and materialist historiography. Adorno remains a more committed Hegelian (and a Marxist-Hegelian) who sees his own dialectical approach to philosophy as emerging from and consistent with an immanent criticism of Hegel. Both, however, tend to reject Hegel’s philosophy of objective spirit as conservative apology for the Prussian state. Marcuse, by contrast, is a Hegelian-Marxist who has a more scholarly, nuanced, and charitable approach to Hegel, placing more emphasis on the critical moment in Hegel’s conception of reason.
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Plum Village Meditations : With Thich Nhat Hanh & Sister Jina Van Hengel. Sounds True, 1997.
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11
Morgan Wortham, Simon. Impossible Divisions: Fanon, Hegel and Psychoanalysis. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429603.003.0002.
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This chapter concentrates on Fanon’s Black Skin, White Masks, where the Hegelian theme of mutual recognition as the origin of man’s self-consciousness and potential freedom is tested against the complex circumstances of colonialism. Fanon’s idea that the ‘Negro slave’ is recognized by the ‘White Master’ in a situation that is ‘without conflict’ suggests a possibly double, or self-resistant, meaning: the colonial situation after slavery ushers in something like a phony war; but also colonialism’s historical interpretation is not exhausted by the Hegelian master-slave logic. Through this double possibility of the colonial, one wonders whether after Hegel it is historical interpretation or the historical process itself that has gone awry. Such dynamic tensions suggest an impossibly divided dialectics at work throughout Fanon’s corpus. The section of Fanon’s ‘The Negro and Recognition’ devoted to a critique of Adler points to an earlier footnote in Black Skin, White Masks which offers a lengthy engagement with Lacan, allowing us to reread the politics of racial difference into the scene of the Lacanian mirror-stage. Here, the resistant ‘other’ of psychoanalysis unlocks the possibility of another ‘politics’ capable of addressing, by better recognising, some of its most significant impasses.
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Deligiorgi, Katerina. Individuals. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778165.003.0010.
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Interpretations of Hegel’s social and political thought tend to present Hegel as critic of modern individualism and defender of institutionalism or proto-communitarianism. Yet Hegel has praise for the historically emancipatory role of individualism and gives a positive role to individuals in his discussion of ethics and the state. Drawing on Hegel’s analysis of the category of ‘individual’ in his Logic, this chapter shows that Hegel criticizes the conception of ‘individual’ as a simple and argues instead that it is a term in need of specification or completion. Hegel’s revisionary logic of the category of ‘individual’ is both interesting in itself and useful as an interpretative tool, because it shows the consistency of his various statements about individuals in his practical philosophy.
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Deligiorgi, Katerina. Hegel’s Moral Philosophy. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.23.
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Hegel’s criticism of morality, or Moralität, has had a decisive influence in the reception of his thought. By general acknowledgment, while his writings support a broadly neo-Aristotelian ethics of self-actualization, his views on moral philosophy are exhausted by his criticisms of Kant, whom he treats as paradigmatic exponent of the standpoint of morality. The aim of this chapter is to correct this received view and show that Hegel offers a positive conception of moral willing. The main argument is presented in two parts: (a) an interpretation of the ‘Morality’ section of the Philosophy of Right that shows Hegel defending a guise of the good version of willing; and (b) an examination of problems raised by this view of willing, some of which are anticipated by Hegel in in his treatment of the ‘Idea of the Good’ in the Logic, and of the interpretative options available to deal with these problems.
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Winfield, Richard Dien. The Logic of Right. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778165.003.0012.
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Hegel, who pioneers presuppositionless, foundation-free autonomous reason in his Science of Logic and the ethics of self-determination in his Philosophy of Right, might be expected to follow parallel itineraries in both works. Hegel develops logical determinacy into the three successive domains of the contrastive determinacy of the Logic of Being, the determined determinacy of the Logic of Essence, and the self-determined determinacy of the Logic of the Concept. On the other hand, he develops self-determined conduct as a self-ordered system of intersubjective structures of rights, falling into three domains: Abstract Right, Morality, and Ethical Community, dividing Ethical Community itself into the three spheres of family, social, and political ethical community. This chapter examines whether the division of the Philosophy of Right has an intrinsic necessity and completeness and whether that necessity and completeness can be confirmed through any correlation with the categorial division of the Science of Logic.
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Gjesdal, Kristin. The Drama of History. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190070762.001.0001.
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The Drama of History: Ibsen, Hegel, Nietzsche offers a new interpretation of Henrik Ibsen’s drama and brings to light new aspects of G. W. F. Hegel’s and Friedrich Nietzsche’s works, especially their theorizing of drama and theater. This study emphasizes the centrality of philosophy of theater in nineteenth-century philosophy and demonstrates how drama functions as an artform that offers insight into human historicity and the conditions of modern life. In this way, The Drama of History: Ibsen, Hegel, Nietzsche seeks to deepen and actualize the relationship between philosophy and drama—not by suggesting that either philosophy or drama should have the upper hand, but by indicating how a sustained dialogue between them can bring out the best in both.
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Stewart, Jon. Hegel's Interpretation of the Religions of the World. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829492.001.0001.
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In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric “the determinate religion.” This is a part of his corpus that has traditionally been neglected, since scholars have struggled to understand what philosophical work it is supposed to do. The present study argues that Hegel’s rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical material, as is often thought. Instead, they play a central role in Hegel’s argument for what he regards as the truth of Christianity. Hegel believes that the different conceptions of the gods in the world religions are reflections of individual peoples at specific periods in history. These conceptions might at first glance appear random and chaotic, but there is, Hegel claims, a discernible logic in them. Simultaneously a theory of mythology, history, and philosophical anthropology, Hegel’s account of the world religions goes far beyond the field of philosophy of religion. The controversial issues surrounding his treatment of the non-European religions are still very much with us today and make his account of religion an issue of continued topicality in the academic landscape of the twenty-first century.
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Devetak, Richard. Revisiting the Sources of Critical International Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823568.003.0003.
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This chapter revisits the intellectual resources marshalled by critical international theory. It starts with the Frankfurt School and Max Horkheimer’s distinction between two conceptions of theory—critical and traditional. The chapter then turns to extended discussions of German idealism and historical materialism—in particular, Kant, Hegel, and Marx—to outline the normative and dialectical forms of social philosophy inherited by the Frankfurt School. Arising out of Kant’s transcendental philosophy was a form of critique concerned with the epistemic conditions under which the reasoning subject attains a pure intelligence detached from experience. This provided the context in which Hegel and Marx introduced their dialectical social theories. The chapter’s final section revisits the Kantian Enlightenment, which has exerted such an important influence over critical international theory. Running through the chapter is the transformative role critical philosophy plays in restoring freedom and reason to the world.
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Stewart, Jon. Roman Polytheism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829492.003.0011.
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Hegel notes that it has been traditional to treat Greek and Roman religion together since there seems to be a general correspondence among their divinities. But in fact, he claims, they represent two quite different general conceptions. Since the Romans and the Greeks had such different political developments, their cultures and religions are fundamentally distinct. The Roman gods are associated with numerous fixed goals or purposes. Hegel takes this to be an important point of contrast with the Greek religion. For the Greeks, the individual gods had a variety of individual powers and characteristics, but they were never fixed to their goals or ends in a dogged way. The Greek gods can be fickle, changing their minds just as humans tend to do. But the Roman gods are one-dimensional since they are fixed on a single end and are not anything more complex than this end.
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Furlotte, Wes. The Problem of Nature in Hegel's Final System. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474435536.001.0001.
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This book challenges the unanimous rejection that has followed Hegel’s Naturphilosohie (1830). Systematically reconstructing Hegel’s conception of nature, the book explores the ways in which it functions as a ground that, nevertheless, perpetually poses problems for human freedom. The book starts by taking seriously Hegel’s characterization of nature as monstrous, a register at odds with the comprehensive order demanded by conceptual thought. The book then critically reads Hegel against Hegel: it analyzes what such a conception of nature must mean in terms of his notions of finite subjectivity and socio-political freedom. The book reveals that Hegelian nature holds a paradoxical status in his late philosophy. As an anterior precondition, it is crucial to the emergence of free self-relating subjectivity. Yet, it also threatens freedom’s subjective structure with destruction: biological disease, psychopathology, and symptomatic tensions within the body politic. The book demonstrates the importance of the ambivalent significations of Hegel’s Naturphilosophie for the entirety of his final system. Indeed, the problem of nature resides at the core of his project of freedom. Hegel, therefore, presents our contemporary world with a strikingly relevant position, one that forces us to rethink not only our received understanding of his philosophy, but our situation within the world. His system can be used to think the timely philosophical problems revolving around the nature-culture distinction to great effects that are still to be exhaustively explored. This potential constitutes the intrinsic merit of the book.
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Ikaheimo, Heikki. Hegel’s Psychology. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.20.
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This chapter aims to show that in the Philosophy of Subjective Spirit, Hegel develops a thoroughly ‘detranscendentalized’ account of the human person as the ‘concrete’ flesh-and-blood subject of knowledge and action, an account that deserves much more attention than it has received. Reconstructing Hegel’s holistic picture of the human person as the ‘concrete subject’ of knowing and acting requires a proper understanding of the structure of the text, which on a simple linear reading appears fragmentary and confusing. This chapter focuses on the Psychology section, and the thematically closely connected Phenomenology section. It first reconstructs the ‘parallel architectonics’ of the Phenomenology and Psychology, the understanding of which is essential for comprehending the substantial views Hegel puts forth in them. It then draws on this reconstruction and introduces central elements of Hegel’s account of the human person as the concrete subject of knowledge and action as it unfolds in the text.
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Moyar, Dean. Absolute Knowledge and the Ethical Conclusion of the Phenomenology. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.9.
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Hegel wrote in The Science of Logic that the deduction of the concept of science was accomplished at the end of the Phenomenology of Spirit in ‘Absolute Knowledge.’ This chapter links the deduction claim to the metaphor of a ladder to science that Hegel discusses in the Phenomenology Preface, and to the sublation of the form of objectivity that is the focus of ‘Absolute Knowledge.’ It argues that this reconciliation of self-consciousness with objectivity coincides with the task of unifying the theoretical and practical domains. Once one appreciates that Hegel’s goal is such a unification, one can see why he holds that the agent of conscience is already quite close to possessing absolute knowledge. The agent’s knowledge in deliberation, together with the agent’s relation to other agents in the process of recognizing action on conscience, has the same conceptual form as the complete theoretical object, the expanded version of the Concept, or inferential objectivity.
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Redding, Paul. German Idealism. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0021.
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Politically, idealism would eventually be replaced by “materialism” in Karl Marx's transformation of Georg Wilhelm Friedrich Hegel's “absolute idealism,” while philosophically idealism was replaced by various anti-idealist doctrines in the twentieth century. But idealism still has its advocates, one recent supporter, in claiming “idealism as modernism,” essentially reinstating Friedrich Schlegel's assessment. For such a view, idealist philosophy, like the French Revolution and modern literature, is grounded in the characteristically modern idea of human freedom. This article discusses some of the implications for political thought to be found in three leading idealists from the late eighteenth and early nineteenth centuries: Immanuel Kant, Johann Gottlieb Fichte, and Hegel. It examines Kant's “idealist” philosophy and its consequences for political theory, his transformation of the natural law and social contract traditions, Fichte's application of the “Wissenschaftslehre” to political philosophy and his views on intersubjective recognition, Hegel and the logical foundations of political philosophy, the will and its right, ethical life and the structure of the modern state, and Hegel's political solution of constitutional monarchy.
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Ffitch, Peter. Hands, the Achilles' Heel: The Undisclosed Logic of Human Behaviour. Towards an Understanding of Autonomy, Heteronomy and Human Freedom. Troubador Publishing Limited, 2018.
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Ffitch, Peter. Hands, the Achilles' Heel: The Undisclosed Logic of Human Behaviour. Towards an Understanding of Autonomy, Heteronomy and Human Freedom. Troubador Publishing Limited, 2018.
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Hopkins, Robert. Sculpture. Edited by Jerrold Levinson. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199279456.003.0032.
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Philosophy has not had a great deal to say about sculpture. There is brief mention of it in Kant's third critique, and there is longer discussion in Schopenhauer (1969) and Hegel (1974). More recent writing with philosophical content is as often to be found in the output of theoretically minded critics and art historians as in that of professional philosophers. Nonetheless, sculpture does present genuine philosophical problems. This article concentrates on the aesthetic question of sculpture, and says a little about sculptural representation.
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Knapp, Kathy. The Iron Heel and the Contemporary Bourgeois Novel. Edited by Jay Williams. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199315178.013.19.
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This essay examines The Iron Heel in the context of twenty-first century realist fiction to argue while the novel may borrow from dystopian and science fiction, as well as leftist lectures and essays, at its heart, The Iron Heel is a bourgeois bildungsroman that has much to say to contemporary readers coming of age in an era of dramatically rising economic inequality. Read against the backdrop of the current economic and political climate, London’s futuristic novel about a fascist oligarchy intent on preserving its own wealth and power is not only prescient. It also offers an alternative to the neoliberal logic that recent bourgeois fiction cannot seem to escape.
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Moyar, Dean. Hegel's Value. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197532539.001.0001.
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It has long been recognized that Hegel’s Philosophy of Right offers the only systematic alternative to the dominant social contract tradition in modern political philosophy. The difficulty has been to characterize Hegel’s view of justice as having the same kind of intuitive appeal that has made social contract theory, with its voluntary consent and assignment of rights and privileges, such an attractive model. Hegel’s Value argues that Hegelian justice depends on a proper understanding of Hegel’s theory of value and on the model of life through which the overall conception of value, the Good, is operationalized. Through an examination of key episodes in Phenomenology of Spirit and a detailed reading of the entire Philosophy of Right, Hegel’s Value shows how Hegel develops his account of justice through an inferentialist method whereby the content of right unfolds into increasingly thick normative structures. The theory of value that Hegel develops in tandem with the account of right relies on a productive unity of self-consciousness and life, of pure thinking and the natural drives. The book argues that Hegel’s expressive account of the free will enables him to theorize rights not simply as abstract claims, but rather as realizations of value in social contexts of mutual recognition. Hegel’s account of justice is a living system of institutions centered on a close relation of the economic and political spheres and on an understanding of the law as developing through practices of public reason.
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deVries, Willem A. Hegel’s Revival in Analytic Philosophy. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.35.
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Analytic philosophy is rediscovering Hegel. This chapter examines a particularly strong thread of new analytic Hegelianism, sometimes called ‘Pittsburgh Hegelianism’, which began with the work of Wilfrid Sellars. In trying to bring Anglo-American philosophy from its empiricist phase into a more sophisticated, corrected Kantianism, Sellars moved in substantially Hegelian directions. Sellars’s work has been extended and revised by his Pittsburgh colleagues John McDowell and Robert B. Brandom. The sociality and historicity of reason, the proper treatment of space and time, conceptual holism, inferentialism, the reality of conceptual structure, the structure of experience, and the nature of normativity are the central concerns of Pittsburgh Hegelianism.
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Eldridge, Sarah V., and Allen Speight, eds. Goethe's Wilhelm Meister's Apprenticeship and Philosophy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190859268.001.0001.
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Goethe’s Wilhelm Meisters Lehrjahre served as a touchstone for major philosophical and literary figures of his age (including, among many others, Schiller, Fichte, Hegel, Schlegel, Schleiermacher, and Novalis). But it has received far less attention in both disciplines (especially in English-language scholarship) than either Goethe’s Sorrows of Young Werther or Elective Affinities. This volume takes up the question of what Goethe’s long and rather complicated novel is doing and how it engages with problems and themes of human life more generally, including issues of individuality, development, and authority; aesthetic formation and narrative (and human) contingency; gender, sexuality, and marriage; and power, institutions, and control.
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van Ooyen, Robert Chr, and Martin H. W. Möllers, eds. Karl Popper und das Staatsverständnis des Kritischen Rationalismus. Nomos Verlagsgesellschaft mbH & Co. KG, 2019. http://dx.doi.org/10.5771/9783845292861.
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Hardly anyone has defended an open society in the political philosophy of the 20th century as passionately as Karl Popper. His understanding of democracy is closely linked with his theory of science and criticism of Plato, Hegel and Marx. As a liberal and a social reformer, he has been a key figure in influencing German politics across party lines since the 1970s. Reviews of Popper’s work can even be found in the theory and teachings of constitutional law (namely those of Peter Häberle) and in Germany’s constitutional court. Even today, Popper’s works can be used to take a stance against not only dictatorships and concepts of ‘communities’, but also against the pseudo-liberal, merciless form of capitalism embodied by so-called ‘Ich-AGs’ (single companies founded by unemployed individuals).
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Ridley, Aaron. Expressivism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825449.003.0002.
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This chapter distinguishes between two general approaches to agency in modern philosophy. The first, ‘empiricism’, regards will and action as related causally: the details vary widely, but proponents of empiricism include Descartes, Hume, and most contemporary philosophers of agency. The second approach, ‘expressivism’, regards will and action as related constitutively: again there are differences of detail, but proponents of expressivism include Hegel, Schopenhauer, and, on certain readings of him, Wittgenstein. This chapter argues that the empiricist approach has difficulty in accommodating some of the (highly plausible) intuitions that underpin the expressivist approach; and it defends and develops those intuitions in order to suggest that the emphases characteristic of expressivism still have a claim on our attention, current orthodoxies notwithstanding.
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Gjesdal, Kristin. Editor’s Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190467876.003.0001.
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The introduction to this volume offers an overview of Ibsen’s work and its philosophical significance. It traces the influence of nineteenth-century philosophers (Hegel, Kierekegaard, Nietzsche) on Ibsen’s work, but also brings to light how Ibsen’s work has provided material for philosophers from Dilthey, via Adorno, to Cavell. Furthermore, the introduction situates Ibsen’s work within the context of Scandinavian nineteenth-century art and intellectual life and a long-standing European discussion of theater and its philosophical and political relevance. Hedda Gabler remains among Ibsen’s most appreciated—and most thought-provoking—plays, capturing the Weltschmerz of the late Nineteenth Century and the protest against petit bourgeois lifestyles that Hedda Gabler, however flawed and cruel, represents.
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Zakhatsev, S. I., D. V. Maslennikov, and V. P. Salnikov. The Logos of law: Parmenides - Hegel - Dostoevsky. On the Speculative and Logical Foundations of the Metaphysics of Law. Europe books, 2021. http://dx.doi.org/10.17513/np.490.
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The monograph studies the relation between the "first philosophy" as the doctrine about the unity of thinking and existence, on one hand, and the philosophy of law as a specialised philosophical science, on the other. This paper explores the methodological and general theoretical foundations for the interpreting of the classical philosophy of law, the problems of monism and dualism in the justification of the theory of law, the relations between law and morality, law and religion, and the Absolute in law. The notion of absolute freedom as a paradigm of the classical German philosophical and legal school of thought is considered herein. It is demonstrated that in the classical philosophy of law as presented by Kant, Fichte and Hegel, this foundation is used to overcome both the paradigm of substantive natural law and the paradigm of the social contract, which remains dominant to this day. The target audience of this monograph includes researchers specialising in the history of philosophy and theory of law, legal experts, instructors, postgraduate students as well as anyone who is interested in the philosophy of law.
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Palmer, R. R. Germany: The Revolution of the Mind. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691161280.003.0029.
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This chapter focuses on Germany during the revolutionary decade. The years of political change coincided with the supreme efflorescence of German thought and culture. It was the age of Goethe and Schiller, of Mozart and Beethoven, of Kant, Fichte, Hegel, Herder, Schleiermacher, and the Humboldts. Under the influence of such masters, a new German national consciousness was beginning to take form. An ambivalent attitude to revolution entered into the national outlook. The Germans neither rejected revolution in the abstract, nor accepted it in its actual manifestations. Nothing was more characteristic, in Germany before 1800, than to continue to hail the principles and goals of the French Revolution with enthusiasm, and to believe that in French hands, thanks to French faults, these principles had miscarried.
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Stewart, Jon. Hegel’s Methodology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829492.003.0002.
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Chapter 1 gives an account of the methodology and organization of Hegel’s Lectures on the Philosophy of Religion. He wishes to restore religion to its proper position by restoring the traditional doctrines of Christianity. But to do this it is necessary to see how the conception of the divine has developed historically through the different world religions. Hegel wishes to show that the general state of a given culture or people can be seen reflected in its conception of the divine. Thus, he can trace the development of human culture or “spirit” through history by analyzing the different world religions. Finally, an account is given of the rise of Orientalism in Europe during Hegel’s time and its influence on his thinking.
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Renz, Ursula. Dissociating the Concept of Substance from the Concept of Subject. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199350162.003.0002.
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In this chapter, it is argued that Spinoza’s approach in the Ethics is driven by the conceptual decision to radically dissociate the concept of substance from the concept of subject. It is not just that Spinoza’s substance utterly lacks the characteristics of subjects; the chapter also argues that, for Spinoza, subjects are not to be conceived as substances at all. It is not the case that the substance is a subject, nor is it true that those things that we can interpret as epistemic subjects or subjects of action qualify as substances. While this conceptual decision is crucial for Spinoza’s overall philosophical approach, it has often been neglected in the reception of his work, in particular by critics such as Bayle and Hegel.
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Marmysz, John. Monstrous Masses: The Human Body as Raw Material. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474424561.003.0005.
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This chapter examines The Human Centipede, Nymphomaniac, and Videodrome; films that push the boundaries of human objectification. The chapter draws on the works of Georg Wilhelm Friedrich Hegel and Jean-Paul Sartre, highlighting an ontological distinction between being “in-itself” and being “for-itself.” It is argued that though the objectification of key characters in these films, on the one hand, promotes a sort of nihilistic reduction of humans to meaningless bodies in motion, on the other hand, this same reduction potentially provokes a sense of sympathy in viewers who are also embodied, and thus can see their own condition reflected in the experiences of the characters who suffer on screen. Depictions of others as meaningless matter remind audiences of their own corporeal nature (being in-itself), disgusting, titillating, and amusing them, but also potentially moving them to empathize with the consciousnesses presumed by analogy with themselves to exist within the bodies depicted on screen (being for-itself).
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Brooks, Thom. Hegel’s Philosophy of Law. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.21.
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Hegel was neither a lawyer nor primarily a legal theorist, but his writings make a significant influence to the understanding of legal philosophy. Nevertheless, there is disagreement about where Hegel’s importance lies. This chapter argues that Hegel’s philosophy of law is best understood as a natural law theory. But what is interesting about Hegel’s view is that it represents a distinctive alternative to how most natural law theories are traditionally conceived. Hegel’s philosophy is remarkable for providing an entirely new way of thinking about the relation between law and morality than had been considered before. It is the distinctiveness of his legal philosophy that has rendered so difficult a categorization into standard jurisprudential schools of thought. There is little that is standard in Hegel’s innovative understanding of law. This has importance for other areas of his thinking, such as his novel theory of punishment and understanding of the common law.
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Nimmo, Paul T. Sin and Reconciliation. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.21.
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This chapter explores some of the innovative approaches to the doctrines of sin and reconciliation found in the Christian theology of the nineteenth century. These accounts tended to emerge in Western Christianity, and specifically in Protestant Germany. The chapter opens with a concise rehearsal of a broadly traditional account of sin and reconciliation in the Christian tradition, and an outline of the principal streams of criticism this traditional account encountered in the Enlightenment period. It then considers in turn the constructive interaction with these core doctrinal themes of a series of significant writers: Immanuel Kant, Friedrich Schleiermacher, G. W. F. Hegel, Albrecht Ritschl, and Wilhelm Herrmann. It concludes by reflecting upon the key insights which this trajectory of creative thinking has contributed to the enterprise of Christian theology.
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Yeomans, Christopher. Hegel’s Philosophy of Action. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.22.
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Though Hegel has a strikingly pluralistic philosophy of action, he intends that philosophy to make good on a range of traditional commitments running from the necessity of alternate possibilities through the value of desire satisfaction to the centrality of goal-directedness. It is of course true that many of those possibilities, desires, and goals are essentially social and even collective, and that determining their nature is a public and often retrospective interpretive act. But that determination must also take its cue from the interpretive direction proposed with the act by the agent herself, and the notion of absolute modality is Hegel’s way of seeing that cue as consisting in the suggestion of a context of interpretation by way of marking out the contrast of the action with a certain range of other possible actions.
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Forster, Michael N. Philosophy of Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0006.
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Herder developed a very powerful and influential philosophy of mind. He was the source of Hegel’s famous threefold distinction between subjective, objective, and absolute mind (or Geist). Concerning the fundamental mind–body question he wavered between neutral monism and materialism, but developed a theory that has marked advantages over rival theories such as dualism, mind–brain identity, and behaviorism. Accordingly, he also developed a naturalized reconception of immortality. He also worked out an important theory of the unity of the mind’s faculties. In addition, he argued both that minds are fundamentally social and that they nonetheless include individuality. And finally, he developed a rich and original theory of the unconscious. These positions are not only of great intrinsic value, but also exercised a powerful influence on successors such as Hegel, Schleiermacher, and Nietzsche.
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Pattison, George. Why Phenomenology? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813507.003.0003.
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This chapter sets out the rationale for adopting a phenomenological approach to the devout life literature. Distinguishing the present approach from versions of the phenomenology of religion dominant in mid-twentieth-century approaches to religion, an alternative model is found in Heidegger’s early lectures on Paul. These illustrate that alongside its striving to achieve a maximally pure intuition of its subject matter, phenomenology will also be necessarily interpretative and existential. Although phenomenology is limited to what shows itself and therefore cannot pass judgement on the existence of God, it can deal with God insofar as God appears within the activity and passivity of human existence. From Hegel onward, it has also shown itself open to seeing the self as twofold and thus more than a simple subjective agent, opening the way to an understanding of the self as essentially spiritual.
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Quante, Michael. The Logic of Essence as Internal Reflection. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.12.
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The grammar of subjectivity, in particular in the form of self-consciousness, belongs to this day to the most difficult objects of philosophy. This holds in the philosophy of German idealism as well as in analytic philosophy. This grammar supplies the basic structure of all fundamental epistemological conceptions and is itself the object of various ontological interpretations. Hegel’s analysis of essence as internal reflection, which is analyzed in detail in this chapter, is one of the most rigorous analyses of this grammar of subjectivity. His conception has two main strengths: first, the approach operates at such a fundamental level that the distinction between the epistemological and the ontological dimension is itself conceived as an element of this grammar. Second, Hegel succeeds in unfolding the complexity of this grammar out of a single principle by means of a self-referential movement of the concept.
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Stewart, Jon. Immediate Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829492.003.0003.
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Chapter 2 is dedicated to the beginning of Hegel’s historical narrative about the world religions, which he claims is found in “magic” or “sorcery.” According to Hegel’s view, this is the most rudimentary, immediate form of religious thinking, indeed, so rudimentary that it cannot be designated as a religion proper. Hegel mentions several peoples such as the Eskimos, Indian tribes of North America, and native tribes of Mongolia and Africa that practice magic and, to his mind, have not progressed beyond this initial state. This is a notorious part of Hegel’s thought which has attracted the attention of many modern commentators, who are rightly outraged by his racism and Eurocentrism. Indeed, there is also no denying that his general tone is rather demeaning when it comes to discussing these non-European peoples. A detailed account of Hegel’s analysis is given along with an overview of his sources of information.
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Stewart, Jon. Christianity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829492.003.0012.
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Hegel’s Lectures on the Philosophy of Religion ends with his account of Christianity. He finds in the doctrines of the Incarnation and the Trinity the key features that make Christianity, in his eyes, the true religion. The long story of the history of the world’s religions has featured different conceptions of human beings. In all of these views humans were never entirely free since they were subject to the forces of nature, or to fate, or to a tyrannical deity. Only when humans are fully free can this development be said to be complete. But for humans, as self-conscious agents, to be free, they must be recognized as free by their god. This was not the case in the previous religions, but in Christianity it happens for the first time that the absolute value of each individual is recognized. For this reason, Hegel claims, Christianity is the religion of freedom.
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Lewis, Thomas A. Feeling, Representation, and Practice in Hegel’s Lectures on the Philosophy of Religion. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.27.
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This chapter examines one of the most contested elements of Hegel’s corpus, his mature treatment of religion in his Berlin Lectures on the Philosophy of Religion. Emphasizing the need to approach the lectures in context, this chapter first situates Hegel’s philosophy of religion within his larger philosophical project. Doing so both illuminates why the material’s significance has been so debated and highlights what should and should not be assumed at the outset of the lectures. Paying careful attention to Hegel’s structuring of the project, the chapter works through his treatments of the concept of religion, cognition of the absolute, religious practice, the history of religions, and Christianity. The analysis of part two of the lectures, Determinate Religion, closely examines Hegel’s conception of the manifestation of religion. The treatment of the Christian cultus, or community, stresses the connection Hegel develops (by 1827) between this community and modern social and political life.
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Forster, Michael N. Intellectual Influence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0012.
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This chapter argues that Herder’s intellectual influence has been enormous, not only encompassing important individual thinkers, such as Goethe, Schleiermacher, Schlegel, Schelling, Hegel, Humboldt, and Nietzsche, but also extending to the founding of whole new disciplines, including linguistics, anthropology, and comparative literature. Moreover, Herder was a sine qua non for both of the two main philosophical movements that arose in the next generation, namely German Romanticism and post-Kantian German Idealism, inspiring not only their neo-Spinozist monism but also much else in them. The failure of his successors to give him proper credit for his astonishing contributions was largely due to a simple fact: as a fiercely independent-minded critic of his contemporaries, by the beginning of the nineteenth century he had managed to alienate both of Germany’s main intellectual power blocs, namely Kant, Fichte, and their followers; and Goethe, Schiller, and theirs.
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Mawson, Michael. Christ Existing as Community. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826460.001.0001.
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How can theologians recognize the church as a historical and human community, while still holding that it has been established by Christ and is a work of the Spirit? How can a theological account of the church draw insights and concepts from the social sciences, without Christian commitments and claims about the church being undermined or displaced? In 1927, the 21-year-old Dietrich Bonhoeffer defended his licentiate dissertation, Sanctorum Communio: A Theological Study of the Sociology of the Church. This remains his most neglected and misunderstood work. Christ Existing as Community thus retrieves and analyses Bonhoeffer’s engagement with social theory and attempt at ecclesiology. Against standard readings and criticisms of this work, Mawson demonstrates that it contains a rich and nuanced approach to the church, one which displays many of Bonhoeffer’s key influences—especially Luther, Hegel, Troeltsch, and Barth—while being distinctive in its own right. In particular, Mawson argues that Sanctorum Communio’s theology is built around a complex dialectic of creation, sin, and reconciliation. On this basis, he contends that Bonhoeffer’s dissertation has ongoing significance for work in theology and Christian ethics.
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Brown, Nathan. Rationalist Empiricism. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823290000.001.0001.
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Twenty-first century philosophy has been drawn into a false opposition between speculation and critique. In this important intervention, Nathan Brown argues that the key to overcoming this antinomy is rethinking the relation between rationalism and empiricism. If Kant’s transcendental philosophy attempted to displace the opposing claims of those competing schools, any speculative critique of Kant will have to reopen and consider anew the conflict and complementarity of reason and experience. Rationalist Empiricism shows that the capacity of reason and experience to both extend and delimit one another has always been at the core of philosophy and science, and that coordinating their discrepant powers is what enables speculation to move forward in concert with critique. Sweeping across ancient, modern, and contemporary philosophy, as well as political theory, science, and art, Brown engages with such major thinkers as Plato, Descartes, Hume, Hegel, Marx, Heidegger, Bachelard, Althusser, Badiou, and Meillassoux, while showing how the concepts he develops illuminate recent projects in the science of measurement and experimental digital photography. With conceptual originality and argumentative precision, Rationalist Empiricism is a book that reconfigures the history and the future of philosophy, politics, and aesthetics.
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Zogry, Kenneth Joel. Print News and Raise Hell. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469608297.001.0001.
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For over 125 years, the Daily Tar Heel has chronicled life at the University of North Carolina at Chapel Hill and at times pushed and prodded the university community on issues of local, state, and national significance, including politics. The book engagingly narrates the story of the newspaper’s development and the contributions of many people associated with it. The book shows how the paper has wrestled with challenges to academic freedom, freedom of speech, and freedom of the press, while confronting issues such as the evolution of race, gender, and sexual equality on campus, and the long-standing concerns about the role of intercollegiate athletics at a major research university.