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  1. James Wetzel, Leonard F. Wheat, Robert L. Wicks, Robert R. Williams & David Wolfsdorf (2013). Editions and Translations. Journal of the History of Philosophy 51 (3):503-505.
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  2. Robert R. Williams (2013). Goldman, Avery., Kant and the Subject of Critique: On the Regulative Role of the Psychological Idea. Review of Metaphysics 67 (1):164-165.
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  3. Robert R. Williams (2013). The Inseparability of Love and Anguish. In Angelica Nuzzo (ed.), Hegel on Religion and Politics. State University of New York Press. 133.
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  4. Robert R. Williams (2012). Tragedy, Recognition, and the Death of God: Studies in Hegel and Nietzsche. Oup Oxford.
    Robert R. Williams offers a bold new account of divergences and convergences in the work of Hegel and Nietzsche. He explores four themes - the philosophy of tragedy; recognition and community; critique of Kant; and the death of God - and explicates both thinkers' critiques of traditional theology and metaphysics.
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  5. Robert R. Williams (2010). Hegel's Concept of The True Infinite. The Owl of Minerva 42 (1-2):89-122.
    According to Hegel, the true infinite is the fundamental concept of philosophy. Yet despite this fact, there is absence of consensus concerning its meaning and significance. The true infinite challenges the currently dominant non-metaphysical interpretations of Hegel, as it challenged the dominance of the Kantian framework in its own day, specifically Kant’s attack on theology and his treatment of theology as a postulate of moralit y. Kant admits that the God-postulate has only subjective necessity and validity, and is an expression (...)
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  6. Robert R. Williams (2010). Hegel's True Infinity As Panentheism. The Owl of Minerva 42 (1-2):137-152.
    Hegel’s True Infinite is “well known” but there is little consensus concerning its meaning. The true infinite is introduced in Hegel’s deconstruction of traditional conceptions of quality, determinacy and reality as wholly positive and from which negation, limitation and determinacy are excluded. Everything is other than and unrelated to everything else. These assumptions yield the stubborn category of finitude as an absolute limit, and of God as abstract unknowable Beyond. But Hegel claims that every attempt to separate the infinite from (...)
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  7. Robert R. Williams (2010). G. W. F. Hegel, Robert F. Brown (Ed., Tr.), Lectures on the History of Philosophy 1825-6: Volume I: Introduction and Oriental Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2010 (7).
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  8. Robert R. Williams (2009). Bound by Recognition? Critical Horizons 10 (1):118-140.
     
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  9. Robert R. Williams (2008). Ricoeur on Recognition. European Journal of Philosophy 16 (3):467-473.
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  10. Robert R. Williams (2006). Beyond Tradition and Modernity. The Owl of Minerva 37 (1):29-56.
    Although Hegel has been rediscovered frequently, few have focused on Hegel’s speculative theology. Since Hegel criticizes traditional theology, it is widely assumed that he must be an atheist. But Hegel rejects the alternatives of a fossilized orthodoxy and a post-religious secularity. Hegel’s speculative philosophy has profound significance for Christian theological reconstruction. This essay focuses on Hegel’s philosophy of religion as a philosophical theology in the post-Kantian, post-Enlightenment context. Hegel rejects philosophies of finitude as nihilistic. Second, it examines how Hegel’s attempt (...)
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  11. Robert R. Williams (2006). Hegel's Critique of Kant. The Owl of Minerva 38 (1/2):9-34.
    This essay examines Hegel’s critique of Kant’s concept of critical philosophy, set forth principally in his Phenomenology of Spirit and Encyclopedia. In the former Hegel presents a hermeneutical critique of Kant, to wit, the concept of critique presupposes a concept of knowledge construed as an instrument. On this assumption the “instrument” of knowledge is supposed to be examined apart from and in advance of its application. But Hegel objects that the underlying conception of knowledge as an instrument undermines the cognitive (...)
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  12. Robert R. Williams (2006). Review of Robert M. Wallace, Hegel's Philosophy of Reality, Freedom, and God. [REVIEW] Notre Dame Philosophical Reviews 2006 (1).
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  13. Robert R. Williams (2002). Beyond Hegel and Nietzsche: Philosophy, Culture and Agency (Review). [REVIEW] Journal of the History of Philosophy 40 (3):408-409.
  14. Robert R. Williams (2002). The Displacement of Recognition by Coercion in Fichte's Grundlage des Naturrechts'. In Daniel Breazeale & Tom Rockmore (eds.), New Essays on Fichte's Later Jena Wissenschaftslehre. Northwestern University Press.
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  15. Robert R. Williams (2001). Hegel and Nietzsche: Recognition and Master/Slave. Philosophy Today 45 (9999):164-179.
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  16. Robert R. Williams (2000). Reason, Authority, and Recognition in Hegel's Theory of Education. The Owl of Minerva 32 (1):45-63.
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  17. Robert R. Williams (1999). Harris, H. S. Hegel's Ladder. Review of Metaphysics 53 (1):167-170.
  18. Robert R. Williams (1998). Towards a Non-Foundational Absolute Knowing. The Owl of Minerva 30 (1):83-101.
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  19. Robert R. Williams (1995). Discernment in the Realm of Shadows. The Owl of Minerva 26 (2):133-148.
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  20. Robert R. Williams (1995). Recognizing Recognition? The Owl of Minerva 26 (2):237-241.
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  21. Robert R. Williams (1994). The Question of the Other in Fichte's Thought. In Daniel Breazeale & Tom Rockmore (eds.), Fichte: Historical Contexts/Contemporary Controversies. Humanities Press.
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  22. Robert R. Williams (1992). Good, Evil, and the Face. Philosophy Today 36 (3):281-293.
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  23. Robert R. Williams (1992). Hegel and Skepticism. The Owl of Minerva 24 (1):71-82.
  24. Robert R. Williams (1992). Recognition: Fichte and Hegel on the Other. State University of New York Press.
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  25. Robert R. Williams (1991). God in History. The Owl of Minerva 22 (2):234-237.
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  26. Robert R. Williams (1991). Sartre's Strange Appropriation of Hegel. The Owl of Minerva 23 (1):5-14.
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  27. C. Stephen Evans, Mark C. E. Peterson, Paul G. Muscari, Robert R. Williams, M. Jamie Ferreira, James C. Edwards & John Macquarrie (1990). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 28 (1):47-61.
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  28. Robert R. Williams (1989). The Absolute, Community, and Time. Idealistic Studies 19 (2):141-153.
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  29. Robert R. Williams (1985). Hegel and Transcendental Philosophy. Journal of Philosophy 82 (11):595-606.
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  30. Robert R. Williams (1985). Hegel and Whitehead as Categorial Thinkers. The Owl of Minerva 17 (1):41-53.
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  31. Robert R. Williams (1985). Schleiermachers Denken. The Owl of Minerva 17 (1):89-92.
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  32. Robert R. Williams (1983). Beyond Authority and Hermeneutics. Philosophy Today 27 (1):18-30.
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  33. Robert R. Williams (1982). A Scholarly Note? The Owl of Minerva 14 (2):9-10.
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  34. Robert R. Williams (1982). Some Uses of Phenomenology in Schleiermacher's Theology. Philosophy Today 26 (2):171-191.
    The general thesis is that schleiermacher anticipated husserlian phenomenological method, Specifically: (1) the redirecting of attention away from second order constructions to the things themselves; (2) the uncovering of the thesis of the natural attitude and its suspension; (3) the phenomenological reduction as an alteration of consciousness which overcomes its naive mundane immersions; and (4) the historical reduction of transcendental philosophy. Such husserlian concepts are concretely explored in reference to schleiermacher's reconstruction of theology and theological method: (1) his "glaubenslehre" as (...)
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