This handbook presents the conceptions and principles central to every aspect of Hegel’s systematic philosophy. In twenty-eight thematically linked chapters by leading international experts, The Palgrave Hegel Handbook provides reliable, scholarly overviews of each subject, illuminates the main issues and debates, and details concisely the considered views of each contributor. Recent scholarship challenges traditional, largely anti-Kantian, readings of Hegel, focusing instead on Hegel’s appropriation of Kantian epistemology to reconcile idealism with the rejection of foundationalism, coherentism and skepticism. Focused like Kant (...) on showing how fundamental unities underlie the profusion of apparently independent events, Hegel argued that reality is rationally structured, so that its systematic structure is manifest to our properly informed thought. Accordingly, this handbook re-assesses Hegel’s philosophical aims, methods and achievements, and re-evaluates many aspects of Hegel’s enduring philosophical contributions, ranging from metaphysics, epistemology, and dialectic, to moral and political philosophy and philosophy of history. Each chapter, and The Palgrave Hegel Handbook as a whole, provides an informed, authoritative understanding of each aspect of Hegel’s philosophy. (shrink)

The essays in this volume address topics prominent in current debates about Hegel's Philosophy of Spirit, which originally appeared as the third part of his Encyclopaedia of the Philosophical Sciences. Together, a group of internationally recognized Hegel scholars presents a sophisticated, well-researched, and considered account of Hegel's text, approaching it from different perspectives, philosophical schools, and traditions. Each essay focuses on a specific issue relevant to Hegel scholarship, carefully and clearly setting out established views of the text and putting forward (...) incisive new interpretations. The essays will enable readers to obtain a broad yet analytically nuanced understanding of Hegel's thought and in particular of the Philosophy of Spirit, a rich and important work that has relevance for contemporary debates in philosophy of mind and action, philosophy of law and religion, ethics, aesthetics, and social and political philosophy. (shrink)

A founding figure of German idealism, Johann Gottlieb Fichte developed a radically new version of transcendental idealism. The Bloomsbury Handbook of Fichte follows his intellectual life and presents a comprehensive overview of Fichte's dynamic philosophy, from his engagement with Kant to his rigorously systematic and nuanced Wissenschaftslehre and beyond. Covering a variety of topics and issues in epistemology, ontology, moral and political philosophy, as well as philosophy of right and philosophy of religion, an international team of experts on Fichte explores (...) his important contributions to philosophy. Arranged chronologically, their chapters map Fichte's intellectual and philosophical development and the progression of his thought, identifying what motivated his philosophical inquiry and revealing why his ideas continue to shape discussions today. Alongside wide-ranging chapters advancing new insights into Fichte, there are topical discussions of conceptions and issues central to his philosophy. Featuring a chronology of Fichte's life, as well as a timeline of his publications and lectures, this is an invaluable research resource for all Fichte scholars and a reliable guide for anyone undertaking a study of Fichte and German idealism. (shrink)

Journal of Philosophy of Education, EarlyView.

This chapter contains sections titled: Introduction Hegel's Account of Subjectivity: General Remarks The Phenomenology as the Theory of Concrete Subjectivity Conclusion References Further Reading.

The paper focuses on Hegel’s concept of Bildung and its significance for his account of the concrete subjectivity. It is pointed out that it would be a misinterpretation of Hegel's account of Bildung to reduce it either to a merely individual intellectual event (education, narrowly construed) or to economic production. In Hegel, Bildung is a real historical process that takes place within the life of any individual, any culture and (in principle) even the human race. That is a concrete universal (...) process in which we human beings necessary participate and through which we become aware of ourselves and our natural and social environment. The link Hegel sets between the process of individual enculturation and Bildung of “cosmic” spirit indicates the essential interdependence of individual and universal in social and cultural life. Just as there is noindividuality without the individual’s participation in the universal social and cultural life, there cannot be achieved any universal context without activity of the individuals. In the process of enculturation, the individual (here as a collective historical subject,humanity at large) creates culture and at the same time creates himself through culture. (shrink)

The purpose of this paper is to provide a brief sketch of Fichte’s account of the self and discuss it as significant contribution to the modern theory of the selfhood. This discussion focuses on thinkers’ Jena projects of Wissenshaftslehre, including the 1794/95 Grundlage der gesamten Wissenschaftslehre and Wissensftslehre novo methodo (1796/1797). For Fichte, the Jena period is a time of profound search for the ground and structure of his philosophical system. He finds such ground in a uniquely formulated conception of (...) the self. Furthermore, beginning with the self as a direct intuition and ending with the self as a necessary idea, Fichte’s Wissenschaftslehre become an immense description of the development of the selfhood. Providing a conceptual outline of the main points of Fichte’s account of the self, the paper shows it as a unique philosophical result that is key to the emergence of post-Kantian German idealism. (shrink)

The purpose of this paper is to provide a brief sketch of Fichte’s account of the self and discuss it as significant contribution to the modern theory of the selfhood. This discussion focuses on thinkers’ Jena projects of Wissenshaftslehre, including the 1794/95 Grundlage der gesamten Wissenschaftslehre and Wissensftslehre novo methodo (1796/1797). For Fichte, the Jena period is a time of profound search for the ground and structure of his philosophical system. He finds such ground in a uniquely formulated conception of (...) the self. Furthermore, beginning with the self as a direct intuition and ending with the self as a necessary idea, Fichte’s Wissenschaftslehre become an immense description of the development of the selfhood. Providing a conceptual outline of the main points of Fichte’s account of the self, the paper shows it as a unique philosophical result that is key to the emergence of post-Kantian German idealism. (shrink)

In the modern Continental tradition the word "subjectivity" is used to denote all that refers to a subject, its psychological-physical integrity represented by its mind, all that determines the unique mentality, mental state, and reactions of this subject. Subjectivity in this perspective has become on the Continent the central principle of philosophy.Modern Continental philosophy not only maintains the value of the subject and awakens an interest in genuine subjectivity. It evolves from the subject and subjective self-consciousness as Jundamento inconcusso. Thus (...) modern Continental philosophy should be understood and discussed as a philosophy of subjectivity. This paper deals, on the one hand, with the philosophical-historical reconstruction of modern philosophy of subjectivity from Descartes to Hegel, and, on the other hand, with an analysis and evaluation of Hegel's systematic approach to subjectivity in terms of philosophical tradition, especially from the viewpoint of the realization of the idealistic program of selfconsciousness represented by German idealists.Focusing on the major lines of development of the theory of subjectivity in Continental philosophy from Descartes to Hegel, 1(1) discuss the quandaries of early modern philosophers concerning subject and subjectivity and their attempts to resolve these quandaries by developing the fundamentally new (in contrast to previous tradition) understanding of subjectivity; (2) show that the issue of subjectivity was the basic topic of transcendental idealism; and (3) introduce Hegel's approach to subjectivity and briefly define its novel character. (shrink)

Nothing in this world is harder than speaking the truth,nothing easier than flattery.— Fyodor DostoevskyFyodor Dostoevsky, whose 200th birthday we celebrated in 2021, is perhaps one of the most emi...

This volume is a comprehensive Handbook of Russian thought that provides an in-depth survey of major figures, currents, and developments in Russian intellectual history, spanning the period from the late eighteenth century to the late twentieth century. Written by a group of distinguished scholars as well as some younger ones from Russia, Europe, the United States, and Canada, this Handbook reconstructs a vibrant picture of the intellectual and cultural life in Russia and the Soviet Union during the most buoyant period (...) in the country's history. Contrary to the widespread view of Russian modernity as a product of intellectual borrowing and imitation, the essays collected in this volume reveal the creative spirit of Russian thought, which produced a range of original philosophical and social ideas, as well as great literature, art, and criticism. While rejecting reductive interpretations, the Handbook employs a unifying approach to its subject matter, presenting Russian thought in the context of the country's changing historical landscape. This Handbook will open up a new intellectual world to many readers and provide a secure base for its further exploration. (shrink)

In 2022, Russian Studies in Philosophy (RSP) celebrates its sixtieth anniversary and the current issue completes the anniversary volume of the journal. Launched in 1962 by founding publisher Mike S...

Volume 57, Issue 6, December 2019, Page 477-481.

Volume 57, Issue 3, June 2019, Page 223-227.

Philosophy and literature – each in its own way - reflect and grasp reality. Along with scholarly work, literary compositions such as novels, dramas, and good poetry, which often used as an alterna...

Heidegger is one of the most original and important thinkers in the history of Western philosophy, but his philosophical project is difficult to grasp and appreciate. Formulating his quest as the r...

The Russian philosopher and Corresponding Member of the Russian Academy of Sciences, Vladimir Vasilyevich Mironov, belonged to a Pleiad of scholars for whom philosophy was not merely a profession b...

The philosopher, Nelly Vasilyevna Motroshilova, belonged to the generation of Russian intellectuals and cultural figures known as the Sixtiers, the beginning of whose professiona...

This chapter provides a historical overview of the Russian intellectual tradition from the Kievan Rus’ to the end of the Soviet period. It argues that the interrelation of philosophical thought with literature, social theory, and art constitutes the most important peculiarity of this tradition, which distinguishes it from the majority of Western philosophical and cultural traditions. This chapter also describes the scope and goals of this Handbook.

The paper explores Hegel’s notion of Geist how it appears in his philosophical system. Critically analyzing a recently resurgent interpretation of Geist as a supernatural or divine principle determining the development of the system and guiding human civilization and history, the author shows its interpretive mistakes and shortcomings. Rejecting the divine interpretation of Hegel’s account of Geist as erroneous, the author provides a more accurate reading of the above concept which does justice to intended meaning of the term and also (...) allows adequately understanding and appreciating Hegel’s insights into social philosophy, especially the importance he attached to universality and fundamental universal elements within his system. What Hegel designates “Geist” is our collective effort of a social being. Thus the exposition of self-development of Geist reveals the communal nature of humanity. (shrink)

While commentators recognize the centrality of the notion of Geist in Hegel’s philosophical project, there is no consensus about what the term exactly designates and what its role is within his system. One interpretation, which has appeared on the scene in recent years, overemphasizes the onto-theological connotations of the Hegelian term and understands it as a kind of supernatural or divine force determining the development of the system and guiding human history. Critically opposing this reading and showing its conceptual shortcomings, (...) the paper clarifies Hegel’s concept of Geist and discusses its real place in the philosopher’s system. (shrink)