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G. W. F. Hegel

Edited by Paul Redding (University of Sydney)
Assistant editor: Paolo Diego Bubbio (University of Western Sydney)
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Summary

Georg Wilhelm Friedrich Hegel (1770–1831) is generally considered to be the most systematic philosopher within the movement of “German idealism” in the first decades of the Nineteenth Century. In his writings, and particularly in his popular lectures at the University of Berlin in the 1820s, Hegel attempted to elaborate a comprehensive and systematic philosophy from a “logical” starting point. He is perhaps most well-known for his social and political philosophy and for his teleological account of history, an account which was later taken over by Karl Marx and “inverted” into a materialist theory of an historical development culminating in communism. For most of the twentieth century, the “logical” and systematic side of Hegel's thought had been largely forgotten, but his political and social philosophy continued to attract interest and support. Since the 1970s, a degree of more general philosophical interest in Hegel’s systematic thought has also been revived, often treating Hegel’s philosophy in relation to the earlier “transcendental” idealism of Immanuel Kant.

Key works Hegel's first major publication was his Phenomenology of Spirit (Phänomenologie des Geistes) [Hegel 1977], published in 1807. Working through this work was meant to lift the reader from their naturally perspectival view of the world to the objective standpoint of philosophy or "science" (Wissenschaft). This work was followed by his Science of Logic (Wissenschaft der Logik) published in three volumes in 1812, 1813 and 1816 [Hegel 2010], and then, in 1817, his Encyclopaedia of the Philosophical Sciences, comprising a shortened "Logic" [Hegel 2010], a "Philosophy of Nature" [Hegel 1970] and a "Philosophy of Spirit" [Hegel 2007]. While occupying the chair of philosophy at the University of Berlin, Hegel gave multiple lecture series on the Philosophy of History [Hegel 2011], the History of Philosophy [Brown 2009, Brown 2006, Brown 2009], Aesthetics [Hegel 1998, Hegel 1998], and Philosophy of Religion [Hegel 2006].
Introductions Online encyclopedia articles: David A. Duquette, "Hegel's Social and Political Thought" [Duquette 2001]; Paul Redding, "G. W. F. Hegel" [Redding 2008]. Book-length introductory works: Frederick Beiser, Hegel [Beiser 2005]; Stephen Houlgate, An Introduction to Hegel: Freedom, Truth and History [Houlgate 2005]; Peter Singer, Hegel: A Very Short Introduction [Singer 2001]. Terry Pinkard, Hegel: A Biography [Pinkard 2001] provides a comprehensive introduction to all spheres of Hegel's philosophy presented in the context of his biography.
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  1. Christopher Adair-Toteff, Howard Adelman, Rolf Ahlers, James W. Allard, Kevin Anderson, Jami Anderson, John J. Ansbro, Elizabeth Apetz & Kostas Bagakis (1997). The Hegel Society of America: Roster. The Owl of Minerva 29 (1).
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  2. Howard Adelman, Jim Applebaum, Jennifer Bates & Jonathan M. Bowman (2001). The Hegel Societ y of America: Addendum to the Spring 2001 Roster. The Owl of Minerva 33 (1):02.
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  3. Mark Alznauer (2013). The Role Of. The Owl of Minerva 44 (1/2):67-92.
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  4. Mark Alznauer (2012). The Role of "Morality" in Hegel's Theory of Action. The Owl of Minerva 44 (1):67-92.
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  5. Kurt Appel, Andreas Arndt, Jure Zovko & Henk de Berg (2007). Brent Adkins, Death and Desire in Hegel, Heidegger and Deleuze. Edinburgh: Edinburgh University Press, 2007. Jolyon Agar, Rethinking Marxism: From Kant and Hegel to Marx and Engels. London: Routledge, 2007. [REVIEW] The Owl of Minerva 39:1-2.
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  6. Kátia Silva Araújo (2005). O Belo e o Destino: uma introdução à Filosofia de Hegel. Kriterion 46 (112):458-464.
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  7. Christine Bartlitz (2012). Mutterland: Minna Rattay (1902-1943) Und Ihre Töchter. Metropol.
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  8. Jennifer Bates (1998). Recent Dissertations. The Owl of Minerva 30 (1):237-238.
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  9. Michael Baur (1992). " Hegel and Heidegger as Transcendental Philosophers." Directed by Profs. Graeme A. Nicholson and Rebecca Comay. The Owl of Minerva 24 (1):125-128.
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  10. Nancy Fay Baur & Paul Sandvold Baxter (1998). Recent Dissertations. The Owl of Minerva 29 (2).
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  11. Frederick Beiser (1996). Response to Pinkard. Bulletin of the Hegel Society of Great Britain 34:21-6.
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  12. Frederick Beiser (1995). Hegel, a Non-Metaphysician! A Polemic. Bulletin of the Hegel Society of Great Britain 32:1-13.
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  13. Hilan Bensusan (2007). Pode Deus determinar o valor de pi? (Ou, pensar na objetividade depois de Hegel e Wittgenstein). Kriterion 48 (115):47-66.
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  14. J. C. Berendzen (2008). Institutional Design and Public Space: Hegel, Architecture, and Democracy. Journal of Social Philosophy 39 (2):291-307.
  15. Sai Prakash Bhatawadekar (2007). Recent Dissertations. The Owl of Minerva 39 (1-2):1-2.
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  16. Rudolf Boehm (1969). Hegel en de fenomenologie. Tijdschrift Voor Filosofie 31 (3):471 - 489.
    Hegels Philosophie ist die wissenschaftliche Weltanschauung unserer Zeit, so lautet die These, d.h. Ausdruck einer selbst zur Ideologie entarteten Idee von Wissen, in die unser Zeitalter, als das „Zeitalter der Wissenschaft”, alle Hoffnung der Menschheit setzt. Es ist die der klassischen griechischen Philosophie entstammende Idee, daß wahres Wissen, und mithin grundlegend auch für jede erfolgversprechende Praxis, allein rein theoretisches Wissen sei. Dieses Wissen fordert Objektivität, weil es für das einzig Wirkliche das in sich und an sich Bestimmte hält und Wahrheit (...)
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  17. Thomas Bole Iii & John Mark Stevens (1985). Why Hegel at All? Philosophical Topics 13 (2):113-122.
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  18. David Boucher (1995). British Idealist International Theory. Bulletin of the Hegel Society of Great Britain 31:73-89.
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  19. Mauro Bozzetti (1997). Louis Althusser, The Spectre of Hegel: Early Writings (London: Verso, 1997). Deland Scott Anderson, Hegel's Speculative Good Friday: The Death of God in Philosophical Perspective (Atlanta, GA: Scholars Press, 1996). This Work Studies the Death of God Concept as Hegel Develops It Through the Jena Period. [REVIEW] The Owl of Minerva 28 (2).
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  20. Jens Brockmeier (1990). Language, Thought and Writing: Hegel After Deconstruction and the Linguistic Turn. Bulletin of the Hegel Society of Great Britain 21:30-54.
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  21. Thom Brooks (2005). Is Hegel a Retributivist? Bulletin of the Hegel Society of Great Britain 49:50.
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  22. Raffaele Bruno (2000). Agemir Bavaresco, Le Mouvement Logique de l'Opinion Publique: La Theorie Hegelienne (Paris: I.: Harmattan, 1999). Karin de Boer, Thinking the Light of Time: Heidegger's Encounter with Hegel (Albany, NY: State University of New York Press, 2000). [REVIEW] The Owl of Minerva 31 (2).
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  23. Riidiger Bubner (forthcoming). Hegel and the End of History. Bulletin of the Hegel Society of Great Britain.
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  24. Hedley Bull (2003). The Hegel–Marx Connection. Contemporary Political Theory 2 (3):367-369.
  25. John Burbidge (2006). H. S. Harris (1926–2007). The Owl of Minerva 38 (1/2):3-4.
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  26. Victoria I. Burke (1997). Recent Dissertations. The Owl of Minerva 29 (1):237-238.
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  27. Clark Butler (1985). The Place of Cosmology in Absolute Idealism. The Owl of Minerva 16 (2).
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  28. Britta Caspers (2012). "Schuld" Im Kontext der Handlungslehre Hegels. F. Meiner.
    Einführung -- Zum Bedeutungswandel der Schuld -- Schuld hat erst der für sich freie Wille. - Zer herausbildung schuldfähiger subjektivität in hegels lehre vom subjektiven geist -- Der schldige mensch: hegels theorie der moralität -- Der stein aus der hand ist des teufels. - Hegels lehre von der handlung -- Strafe und gnade -- Schlussbemerkungen.
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  29. Giorgio Cesarale (2011). Marx E Hegel. Contributi a Una Rilettura. Historical Materialism 19 (1):288-303.
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  30. Radu Vasile Chialda (2013). From. Cultura 6 (1):203-208.
    Starting from the cyclic principle in the process of a society's development, invoking „the end of history" that Hegel mentions, adding the paradoxical principle of Huntington's civilizations, of a unity in diversity, through which we can have a clear and universal image of the conflicts, as actions generated by a cultural-religious interaction, and passing these through the filter of the noble origin of the Occidental civilization, we renew a typology of the inter-societies conflict and we keep the possibility of finding (...)
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  31. Andrew Chitty (2009). Identity with the Other in Hegel's Dialectic of Recognition. Bulletin of the Hegel Society of Great Britain 55.
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  32. David Ciavatta (2013). Christopher Yeomans. Freedom and Reflection: Hegel and the Logic of Agency. The Owl of Minerva 44 (1/2):168-176.
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  33. Democratic Citizenship (2006). Recent Dissertations. The Owl of Minerva 37 (2):237-238.
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  34. U. Coventry (2001). The Hegel Society of America: Roster. The Owl of Minerva 32 (2).
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  35. Wayne Cristaudo (1990). Theorising Ideas: Idee and Vorstellung From Kant to Hegel to Marx. History of European Ideas 12 (6):813-825.
  36. Steven Crowell (2013). Review: Stern, Understanding Moral Obligation. Kant, Hegel, Kierkegaard. [REVIEW] Philosophy in Review 33 (5):410-414.
  37. Daniel O. Dahlstrom (2006). Challenges to the Rational Observation of Nature in the Phenomenology of Spirit. The Owl of Minerva 38 (1/2):35-56.
    This paper concerns Hegel’s much-neglected discussion of the rational observation of nature in the first part of the chapter on reason in the Phenomenology of Spirit. The paper focuses, in particular, on the themes of nature’s inexhaustibilit y, animal life’s holistic character, and the earth’s individual distinctiveness insofar as Hegel appeals to them to challenge a certain kind of self-understanding of what it means to observe nature rationally. In addition to examining the significance and trenchancy of this challenge, the paper (...)
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  38. Gianfranco Dalmasso (2013). Dis-Locazioni Del Soggetto. Nóema 4 (4-1).
    Il saggio indaga la paradossalità della domanda sul “luogo” del soggetto, che non può porsi dal di fuori di quel luogo stesso. Il soggetto appare sempre in ritardo, altrove rispetto a sé, come ha ben compreso Hegel. Il pensiero hegeliano non può infatti essere semplicemente oggettivato in significati, perché ciò che esso mostra è il movimento stesso dell’ Aufhebung . Il luogo del soggetto appare allora come un negativo attivo, che ne genera la figura.
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  39. Andrew Alexander Davis (2009). Recent Dissertations. The Owl of Minerva 41 (1-2):1-2.
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  40. Karin de Boer (2009). Kant, Hegel, and the Concept of Immanent Critique in Modern Philosophy. Tijdschrift Voor Filosofie 71 (3):475-498.
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  41. Karin de Boer (2003). Tragic Entanglements: Between Hegel and Derrida. Bulletin of the Hegel Society of Great Britain 47:34-49.
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  42. Karin de Boer (2001). B. Mabille, Hegel. L'épreuve de la Contingence. Bulletin of the Hegel Society of Great Britain 43:133-137.
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  43. Marco De Boni & Martyn Prigmore (2004). A Hegelian Basis for Privacy as an Economic Right. Contemporary Political Theory 3 (2):168-187.
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  44. Willem A. deVries (2009). Review: McDowell, The Engaged Intellect: Philosophical Essays and Having the World in View: Essays on Kant, Hegel, and Sellars. [REVIEW] Notre Dame Philosophical Reviews 2009 (8).
  45. Willem A. deVries (2008). Review of Paul Redding, Analytic Philosophy and the Return of Hegelian Thought. [REVIEW] Notre Dame Philosophical Reviews 2008 (4).
  46. Willem A. deVries (2006). Hegel's Concept of Action, by Michael Quante. [REVIEW] The Owl of Minerva 38 (1-2):190-194.
  47. Willem A. deVries (1991). The Dialectic of Teleology. Philosophical Topics 19 (2):51-70.
  48. Willem A. deVries (1991). The Dialectic of Teleology. Philosophical Topics 19 (2):51-70.
    An analysis of Hegel's chapter on teleology in the Science of Logic. Hegel argues that the 'intentional model' of teleology assumed by Kant actually presupposes a natural or organic teleology more like along Aristotelian lines.
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  49. Willem A. DeVries (1988). Hegel on Reference and Knowledge. Journal of the History of Philosophy 26 (2):297-307.
    A refutation of claims by, e.g., Hamlyn or Soll, that Hegel denies our ability to refer to or knowledge individual objects.
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  50. Willem A. DeVries (1988). Hegel's Theory of Mental Activity: An Introduction to Theoretical Spirit. Cornell University Press.
    An interpretation of Hegel's Philosophy of Subjective Spirit showing its continued relevance to contemporary issues in the philosophy of mind.
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