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Stephen Houlgate [86]Stephen G. Houlgate [3]
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Profile: Stephen Houlgate (University of Warwick)
  1.  16
    Stephen Houlgate (2006). The Opening of Hegel's Logic. From Being to Infinity. Purdue University Press.
    Part Two contains the text-in German and English-of the first two chapters of Hegel's Logic, which cover such categories as being, becoming, something, limit, ...
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  2.  32
    Stephen Houlgate (2015). I—Hegel's Critique of Kant. Aristotelian Society Supplementary Volume 89 (1):21-41.
    In this essay I argue that Hegel criticizes Kant for failing to carry out a thorough critique of the categories of thought. In Hegel's view, Kant merely limits the validity of the categories to objects of possible experience, but he does not challenge the way in which the ‘understanding’ conceives of those categories and other concepts. Indeed, for Hegel, Kant's limitation of the validity of the categories itself presupposes the sharp distinctions, drawn by understanding, between concepts such as ‘form’ and (...)
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  3.  59
    Stephen Houlgate (2005). An Introduction to Hegel. Freedom, Truth and History. Blackwell.
  4. Stephen Houlgate (2009). Phenomenology and de Re Interpretation: A Critique of Brandom's Reading of Hegel. International Journal of Philosophical Studies 17 (1):29 – 47.
    Brandom's interpretation of Hegel in Tales of the Mighty Dead is subtle, tightly argued and hugely impressive. It takes no account, however, of Hegel's distinctive conception of phenomenology and as a result - for all its subtlety - offers a somewhat distorted picture of Hegel. In the opening chapters of Hegel's Phenomenology we learn that perception is committed as much to the unity of differences as to exclusive difference, that neither perception nor understanding is committed to holism as Brandom understands (...)
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  5. Stephen Houlgate (2009). McDowell, Hegel and the Phenomenology of Spirit. The Owl of Minerva 41 (1/2):13-26.
    In this essay I challenge John McDowell’s controversial claim that “the real topic” of Hegel’s master/slave dialectic is the relation between “two aspects of the consciousness of a single individual.” I first consider McDowell’s interpretation of Kant, and then, by analysing briefly Hegel’s account of self-consciousness prior to the master/slave dialectic, I defend the more traditional view that that dialectic describes the relation between two separate individuals. I also criticize McDowell’s conception of absolute knowing, which, as I understand it, underlies (...)
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  6.  34
    Stephen Houlgate & Michael Baur (eds.) (2011). A Companion to Hegel. Blackwell Pub..
    This companion provides original, scholarly, and cutting-edge essays that cover the whole range of Hegel’s mature thought and his lasting influence. A comprehensive guide to one of the most important modern philosophers Essays are written in an accessible manner and draw on the most up-to-date Hegel research Contributions are drawn from across the world and from a wide variety of philosophical approaches and traditions Examines Hegel’s influence on a range of thinkers, from Kierkegaard and Marx to Heidegger, Adorno and Derrida (...)
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  7. Stephen Houlgate (1991). Freedom, Truth and History: An Introduction to Hegel's Philosophy. Routledge.
     
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  8.  90
    Stephen Houlgate (1995). Necessity and Contingency in Hegel's Science of Logic. The Owl of Minerva 27 (1):37-49.
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  9.  30
    Stephen Houlgate (1986). Hegel, Nietzsche, and the Criticism of Metaphysics. Cambridge University Press.
    This study of Hegel and Nietzsche evaluates and compares their work through their common criticism of the metaphysics for operating with conceptual oppositions such as being/becoming and egoism/altruism. Dr Houlgate exposes Nietzsche's critique as employing the distinction of Life and Thought, which itself constitutes a metaphysical dualism of the kind Nietzsche attacks. By comparison Hegel is shown to provide a more profound critique of metaphysical dualism by applying his philosophy of the dialectic, which sees such alleged opposites as defining components (...)
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  10.  33
    Stephen Houlgate (2005). Hegel, Desmond, and the Problem of God's Transcendence. The Owl of Minerva 36 (2):131-152.
    William Desmond maintains that preserving the difference between God and humanity means retaining the transcendent otherness of God. In this article, by contrast, I argue that Hegel is right to maintain that insisting on God’s transcendent otherness actually turns God into a finite divinity and so eliminates the very difference Desmond wishes to retain. The only way to preserve the genuine difference between God and humanity, therefore, is to give up the idea that God is a transcendent other and to (...)
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  11.  12
    Stephen G. Houlgate (1985). Hegel at Oxford, 1984. The Owl of Minerva 17 (1):121-126.
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  12.  57
    Stephen Houlgate (1997). Hegel and the "End" of Art. The Owl of Minerva 29 (1):1-21.
    The aim of this article is to explain why, in Hegel's view, art's history brings it to the point at which it can no longer afford the highest satisfaction of our spiritual needs and so fulfill its own highest calling, and why, nevertheless, we moderns still need art and still need it to create beauty. I argue that Hegel advocates a modern art of beauty because he believes that what has to be given aesthetic expression in the modern world is (...)
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  13.  59
    Stephen Houlgate, Essence, Reflexion and Immediacy in Hegel's Science of Logic.
    This companion provides original, scholarly, and cutting-edge essays that cover the whole range of Hegel's mature thought and his lasting influence. * A comprehensive guide to one of the most important modern philosophers * Essays are written in an accessible manner and draw on the most up-to-date Hegel research * Contributions are drawn from across the world and from a wide variety of philosophical approaches and traditions * Examines Hegel's influence on a range of thinkers, from Kierkegaard and Marx to (...)
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  14.  17
    Stephen Houlgate (2003). GWF Hegel: The Phenomenology of Spirit. In Robert C. Solomon & David L. Sherman (eds.), The Blackwell Guide to Continental Philosophy. Blackwell Pub. 12--8.
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  15.  35
    Stephen Houlgate (2002). Logic and Nature in Hegel's Philosophy. The Owl of Minerva 34 (1):107-125.
    In this essay I argue that Hegel’s Philosophy of Nature combines four elements. Hegel develops (1) an a priori account of the logical determinations immanent in and peculiar to nature—determinations that incorporate (but are not reducible to) (2) the determinations set out in the Logic. Hegel then points to (3) the empirical phenomena corresponding to each determination and so proves indirectly that such phenomena are necessary. Finally, he draws attention to (4) those aspects of nature that cannot be explained by (...)
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  16.  39
    Stephen Houlgate (ed.) (2007). Hegel and the Arts. Northwestern University Press.
    That aesthetics is central to Hegel's philosophical enterprise is not widely acknowledged, nor has his significant contribution to the discipline been truly appreciated. Some may be familiar with his theory of tragedy and his doctrine of the "end of art," but many philosophers and writers on art pay little or no attention to his lectures on aesthetics. The essays in this collection, all but one written specifically for this volume, aim to raise the profile of Hegel's aesthetic theory by showing (...)
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  17.  22
    Stephen Houlgate (ed.) (1998). Hegel and the Philosophy of Nature. SUNY Press.
    The book confirms that, far from being surpassed by nineteenth- and twentieth-century scientific developments, Hegel's philosophy of nature continues to have ...
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  18.  13
    Stephen Houlgate (ed.) (1998). The Hegel Reader. Blackwell.
    _The Hegel Reader_ is the most comprehensive collection of Hegel's writings currently available in English.
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  19. Stephen Houlgate (2005). Why Hegel's Concept is Not the Essence of Things. In David Carlson (ed.), Hegel's Theory of the Subject. Palgrave Macmillan
     
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  20.  61
    Stephen Houlgate (1996). Hegel, Derrida, and Restricted Economy: The Case of Mechanical Memory. Journal of the History of Philosophy 34 (1):79-93.
    Hegel, Derrida, and Restricted Economy: The Case of Mechanical Memory STEPHEN HOULGA'FE A GLANCE AT THE TEXTS OF Jacques Derrida and at the texts and lectures of G. W. F. Hegel indicates that Hegel and Derrida are extraordi- narily different thinkers. Hegel is clearly what Derrida would regard as a philosopher of presence, working toward the point "where knowledge no longer needs to go beyond itself, where knowledge finds itself," where con- sciousness is present to itself as it is in (...)
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  21.  61
    Stephen Houlgate (2010). Logic, Spirit, and Freedom in the State: Appreciative and Critical Thoughts on Adriaan Peperzak's Modern Freedom. [REVIEW] Continental Philosophy Review 43 (2):293-305.
  22.  29
    Stephen Houlgate (1999). Schelling's Critique of Hegel's "Science of Logic". Review of Metaphysics 53 (1):99 - 128.
  23.  16
    Stephen Houlgate (1997). Hegel and The. The Owl of Minerva 29 (1):1-21.
    The aim of this article is to explain why, in Hegel's view, art's history brings it to the point at which it can no longer afford the highest satisfaction of our spiritual needs and so fulfill its own highest calling, and why, nevertheless, we moderns still need art and still need it to create beauty. I argue that Hegel advocates a modern art of beauty because he believes that what has to be given aesthetic expression in the modern world is (...)
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  24.  38
    Stephen Houlgate (2009). Response to John McDowell. The Owl of Minerva 41 (1/2):39-51.
    In this response, I accept some of McDowell’s criticisms of my presentation of his views in my essay, but argue that his understanding of Hegel remains problematic. In particular, I claim that he fails to see that, for Kant, intuitional unit y is inseparable from judging; that his understanding of Hegelian absolute knowing is wrong as it stands ; that he fails to see that self-consciousness aims, not to overcome the specific antithesis between self-consciousness and the empirical world, but to (...)
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  25.  36
    Stephen Houlgate (1998). Absolute Knowing Revisited. The Owl of Minerva 30 (1):51-67.
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  26.  58
    Stephen Houlgate (2006). Thought and Experience in Hegel and McDowell. European Journal of Philosophy 14 (2):242–261.
  27.  18
    Stephen Houlgate (1995). The Unity of Theoretical and Practical Spirit in Hegel's Concept of Freedom. Review of Metaphysics 48 (4):859 - 881.
  28.  21
    Stephen Houlgate (1996). Die Wesenslogik in Hegels "Wissenschaft der Logik". Review of Metaphysics 49 (4):953-955.
  29.  25
    Stephen Houlgate (1990). A Reply to Alan White's Review of Hegel, Nietzsche, and the Criticism of Metaphysics. The Owl of Minerva 21 (2):227-230.
  30.  26
    Stephen Houlgate, Hegel's Aesthetics.
    G.W.F. Hegel's aesthetics, or philosophy of art, forms part of the extraordinarily rich German aesthetic tradition that stretches from J.J. Winckelmann's Thoughts on the Imitation of the Painting and Sculpture of the Greeks and G.E. Lessing's Laocoon through Immanuel Kant's Critique of the Power of Judgment and Friedrich Schiller's Letters on the Aesthetic Education of Man to Friedrich Nietzsche's Birth of Tragedy and Martin Heidegger's The Origin of the Work of Art and T.W. Adorno's Aesthetic Theory. Hegel was influenced in (...)
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  31.  26
    Stephen Houlgate (2010). Action, Right and Morality in Hegel's Philosophy of Right. In Arto Laitinen & Constantine Sandis (eds.), Hegel on Action. Palgrave Macmillan
    This volume focuses on Hegel's philosophy of action in connection to current concerns. Including key papers by Charles Taylor, Alasdair MacIntyre, and John McDowell, as well as eleven especially commissioned contributions by leading scholars in the field, it aims to readdress the dialogue between Hegel and contemporary philosophy of action. Topics include: the nature of action, reasons and causes; explanation and justification of action; social and narrative aspects of agency; the inner and the outer; the relation between intention, planning, and (...)
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  32.  25
    Stephen Houlgate (1991). Thought and Being in Kant and Hegel. The Owl of Minerva 22 (2):131-140.
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  33.  11
    Stephen G. Houlgate (1984). Hegel at Oxford. The Owl of Minerva 15 (2):246-250.
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  34.  24
    Stephen Houlgate (1992). Reason in Religion. The Owl of Minerva 23 (2):183-188.
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  35.  10
    Stephen Houlgate (1987). Hegel at Oxford, 1986. The Owl of Minerva 18 (2):225-239.
  36.  21
    Stephen Houlgate (1990). World History as the Progress of Consciousness. The Owl of Minerva 22 (1):69-80.
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  37.  4
    Stephen Houlgate (2002). Logic and Nature in Hegel’s Philosophy: A Response to John W. Burbidge. The Owl of Minerva 34 (1):107-125.
    In this essay I argue that Hegel’s Philosophy of Nature combines four elements. Hegel develops an a priori account of the logical determinations immanent in and peculiar to nature—determinations that incorporate the determinations set out in the Logic. Hegel then points to the empirical phenomena corresponding to each determination and so proves indirectly that such phenomena are necessary. Finally, he draws attention to those aspects of nature that cannot be explained by nature’s immanent logic and so are contingent. In this (...)
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  38.  9
    Stephen Houlgate (2013). Hegel on the Modern Arts. British Journal for the History of Philosophy 21 (5):1009 - 1015.
  39. Stephen Houlgate (2001). Hegel, Rawls, and the Rational State. In Robert Williams (ed.), Beyond Liberalism and Communitarianism: Studies in Hegel's Philosophy of Right. Suny Press
     
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  40.  19
    Stephen Houlgate (1983). Hegel's Dialectic and its Criticism. The Owl of Minerva 15 (1):117-121.
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  41.  18
    Stephen Houlgate, Why Does the Development of Self-Consciousness in Hegel's Phenomenology Make Recognition Necessary?
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  42.  17
    Stephen Houlgate, G.W.F. Hegel : An Introduction to His Life and Thought.
    This companion provides original, scholarly, and cutting-edge essays that cover the whole range of Hegel's mature thought and his lasting influence. * A comprehensive guide to one of the most important modern philosophers * Essays are written in an accessible manner and draw on the most up-to-date Hegel research * Contributions are drawn from across the world and from a wide variety of philosophical approaches and traditions * Examines Hegel's influence on a range of thinkers, from Kierkegaard and Marx to (...)
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  43.  9
    Stephen Houlgate (1999). Hegel's Critique of Foundationalism in the 'Doctrine of Essence'. Royal Institute of Philosophy Supplement 44:25-45.
    It is a commonplace among certain recent philosophers that there is no such thing as the essence of anything. Nietzsche, for example, asserts that things have no essence of their own, because they are nothing but ceaselessly changing ways of acting on, and reacting to, other things. Wittgenstein, famously, rejects the idea that there is an essence to language and thought – at least if we mean by that some a priori logical structure underlying our everyday utterances. Finally, Richard Rorty (...)
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  44.  7
    Stephen G. Houlgate (1986). Hegel at Oxford, 1985. The Owl of Minerva 18 (1):103-109.
  45.  8
    Stephen Houlgate (1993). Kant, Nietzsche and the Thing in Itself. Nietzsche-Studien 22 (1):115-157.
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  46. Stephen Houlgate (1992). Hegel's Ethical Thought'. Bulletin of the Hegel Society of Great Britain 25:1-17.
     
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  47.  12
    Stephen Houlgate, Hegel's Logic.
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  48.  8
    Stephen Houlgate & Norbert Waszek (1995). Obituary. The Owl of Minerva 27 (1):113-114.
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  49. Stephen Houlgate (2007). Hegel's Theory of Tragedy. In Hegel and the Arts. Northwestern University Press
     
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  50.  2
    Stephen Houlgate (1997). Hegel and the "End" of Art. The Owl of Minerva 29 (1):1-21.
    The aim of this article is to explain why, in Hegel's view, art's history brings it to the point at which it can no longer afford the highest satisfaction of our spiritual needs and so fulfill its own highest calling, and why, nevertheless, we moderns still need art and still need it to create beauty. I argue that Hegel advocates a modern art of beauty because he believes that what has to be given aesthetic expression in the modern world is (...)
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