G. W. F. Hegel

Edited by Paul Redding (University of Sydney)
Assistant editor: Paolo Diego Bubbio (University of Western Sydney, Hawkesbury)
About this topic
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 1970]. While occupying the chair of philosophy at the University of Berlin, Hegel gave multiple lecture series on the Philosophy of History [Hegel 1975], 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 2002]; 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 2000] provides a comprehensive introduction to all spheres of Hegel's philosophy presented in the context of his biography.
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Hegel, Misc (332)

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  1. What is an Anti-Racist Philosophy of Race and History? A New Look at Kant, Hegel, and Du Bois.Elvira Basevich - forthcoming - Critical Philosophy of Race.
    In this essay, I defend the pragmatic relevance of race in history. Kant and Hegel’s racist development thesis assumes that nonwhite, non-European racial groups are defective practical agents. In response, philosophers have opted to drop race from a theory of history and progress. They posit that denying its pragmatic relevance amounts to anti-racist egalitarianism. I dub this tactic ‘colorblind cosmopolitanism’ and offer grounds for its rejection. Following Du Bois, I ascribe, instead, a pragmatic role to race in history. Namely, Du (...)
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  2. 차이의 단계.Thomas Khurana - 2020 - Hegel-Yeongu 48 (48):185-212.
    In this contribution, I investigate Hegel’s idea that ethical life is to be understood in terms of a “second nature”. For spirit to actualize itself as second nature does not mean for it to somehow regain the immediacy and simplicity of nature, but to find itself in a nature it has yet to exceed, and to produce a nature of a different sort. While this general characterization pertains to all three spheres of ethical life – the family, civil society, and (...)
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  3. Hugo, Hegel, and Architecture.Jose Luis Fernandez - 2021 - Journal of Comparative Literature and Aesthetics 44 (1):153-163.
    This essay aims to contribute comparative points of contact between two influential figures of nineteenth century aesthetic reflection; namely, Victor Hugo’s artful considerations on architecture in his novel Notre-Dame de Paris and G.W.F. Hegel’s philosophical appraisal of the artform in his Lectures on Fine Art. Although their individual views on architecture are widely recognized, there is scant comparative commentary on these two thinkers, which seems odd because of the relative convergence of their historically situated observations. Owing to this shortage, I (...)
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  4. Hegel-tutkimuksen uusi perusteos. [REVIEW]Lauri Kallio - 2021 - Tieteessä Tapahtuu 1:66-67.
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  5. Хегеловата диря в "Онто-теологическият строеж на метафизиката" по Хайдегер.Vasil Penchev - 2008 - In Димитър Цацов, Иван Колев, Панчо Русев, Саркис Саркисян & Цветина Рачева (eds.), ФИЛОСОФИЯТА НА НЕМСКИЯ ИДЕАЛИЗЪМ В БЪЛГАРИЯ. Юбилеен сборник по случай 80-годишнината на Генчо Дончев. pp. 120-134.
    Тhе question which animates Heidegger's paper (''Die onto-theo-logische Verfassung der Metaphysik:) is: "How are God coming in phi1osophy?"; and it is only а sharpening of "th.e question of the onto-theologic character of philosophy". Hegel and Heidegger are bothunited and opposed as identity and difference. Both being and existing descend from difference. Equilibrium (Aпstrag) arranges the unit of being and existing.
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  6. Nothing Absolute: German Idealism and the Question of Political Theology.Kirill Chepurin & Alex Dubilet (eds.) - 2021 - New York City, New York, USA: Fordham University Press.
    Against traditional approaches that view German Idealism as a secularizing movement, this volume revisits it as the first fundamentally philosophical articulation of the political-theological problematic in the aftermath of the Enlightenment and the advent of secularity. Across the volume’s contributions, German thought from Kant to Marx emerges as crucial for the genealogy of political theology and for the ongoing reassessment of modernity and the secular. By investigating anew such concepts as immanence, utopia, sovereignty, theodicy, the Earth, and the world, as (...)
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  7. Dewey, Ebbinghaus, and the Frankfurt School: A Controversy Over Kant Neither Fought Out nor Exhausted.Cedric Braun - 2021 - In Michael G. Festl (ed.), Pragmatism and Social Philosophy. Exploring a Stream of Ideas from America to Europe. New York City, New York, USA: pp. 163-180.
    This chapter discusses the controversy over the legacy of Kantian moral philosophy in Dewey’s German Philosophy and Politics. It argues that the polemical reaction to Dewey’s book by Julius Ebbinghaus, reiterated through Axel Honneth and Ebbinghaus’s student Georg Geismann, is based on talking at cross-purposes. While Dewey’s reading of Kant is, indeed, flawed, Ebbinghaus and Geismann misconceive Dewey’s argumentative intent. Nevertheless, the controversy serves to clarify Dewey’s line of argument and to discuss parallels with and differences from the world war (...)
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  8. Figurate and Spectral Architecture: Of the Lithic, Ferric, and Plastic.Lars Spuybroek - 2020 - In Grace and Gravity: Architectures of the Figure. London: Bloomsbury. pp. 115–59.
    The fourth of eight chapters from my recently published book "Grace and Gravity: Architectures of the Figure." The argumentation builds on terminology introduced in the first three chapters, the most important being the phased structure of the figure: prefiguration, figuration, and transfiguration. Also, the earlier developed interdependence of movement and standstill, which we find both in beauty and in grace, is here expanded in the relationship between the mineral, animal, and vegetable.
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  9. Wirtliche Ökonomie. Philosophische und dichterische Quellen [Hospitable Economics. Philosophical and Poetic Sources], Volume II, Elementa Œconomica 1.2.Ivo De Gennaro, Sergiusz Kazmierski, Ralf Lüfter & Robert Simon (eds.) - 2016 - Nordhausen: Verlag Traugott Bautz.
    Dieser Band stellt die erste Fortsetzung der 2013 begonnenen Publikation zur „Wirtlichen Ökonomie“ dar. Er dient der sich fortsetzenden Frage nach der Wirtlichkeit. Zu dieser Frage gehört es, das Ökonomische aus einer notwendig gewordenen Zurückhaltung gegenüber dem methodischen Vorgriff der modernen Wirtschaftswissenschaften zu denken. Die Zurückhaltung verleiht, indem sie den Fragebereich der Wirtlichkeit eröffnet, den hier versammelten Beiträgen ihren wahren Zusammenhang.
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  10. Eternity in Kant and Post-Kantian European Thought.Alistair Welchman - 2016 - In Yitzhak Melamed (ed.), Eternity: A History. Oxford, UK: pp. 179-225.
    The story of eternity is not as simple as a secularization narrative implies. Instead it follows something like the trajectory of reversal in Kant’s practical proof for the existence of god. In that proof, god emerges not as an object of theoretical investigation, but as a postulate required by our practical engagement with the world; so, similarly, the eternal is not just secularized out of existence, but becomes understood as an entailment of, and somehow imbricated in, the conditions of our (...)
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  11. Ontological Catastrophe: Žižek and the Paradoxical Metaphysics of German Idealism.Joseph Carew - 2014 - Ann Arbor: Open Humanities Press.
    In Ontological Catastrophe, Joseph Carew takes up the central question guiding Slavoj Žižek’s philosophy: How could something like phenomenal reality emerge out of the meaninglessness of the Real? Carefully reconstructing and expanding upon his controversial reactualization of German Idealism, Carew argues that Žižek offers us an original, but perhaps terrifying, response: experience is possible only if we presuppose a prior moment of breakdown as the ontogenetic basis of subjectivity. Drawing upon resources found in Žižek, Lacanian psychoanalysis, and post-Kantian philosophy, Carew (...)
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  12. Maailmanhenki Pohjolassa. Snellman, Hegel ja hegeliläiset.Lauri Kallio - 2021 - Tampere, Suomi: Eurooppalaisen filosofian seura/niin & näin.
    Johan Vilhelm Snellman (1806–1881) tunnetaan valtiomiehenä, sanomalehtimiehenä ja kansallisena herättäjänä, mutta hänen filosofiansa on usein jäänyt hänen yhteiskunnallisen vaikutuksensa varjoon. -/- "Maailmanhenki Pohjolassa" piirtää yleiskuvan Snellmanin ja hänen esikuvansa G. W. F. Hegelin (1770–1831) filosofiasta. Se toimii johdantoteoksena heidän ajatteluunsa ja kertoo samalla 1800-luvun Suomen henkisen elämän kansainvälisyydestä. "Maailmanhenki Pohjolassa" selittää, miten Snellman Hegelin ajattelua käytti ja tulkitsi, ja korostaa, millaisissa asioissa Snellman teki pesäeron sekä Hegeliin että maineikkaisiin hegeliläisiin kuten Ludwig Feuerbachiin ja David Friedrich Straussiin. "Maailmanhenki Pohjolassa" on perusteos (...)
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  13. A Hermeneutic for and From Reading Kierkegaard's For Self-Examination.Nathan Eric Dickman - 2020 - Religions 10 (11):491.
    This essay provides a close reading of Kierkegaard’s later signed text, For Self-Examination. While many of Kierkegaard’s pseudonymous texts often are selected for their philosophically explicit engagements with Hegelian philosophy, I use Hegel’s dialectic of lordship and bondage to draw out how Kierkegaard circumvents it in this one. I first provide historical context, noting how Kierkegaard turned to earnest works after his public humiliation in the Copenhagen newspaper, undermining his ability to deploy irony effectively. Second, I briefly develop Hegel’s lordship (...)
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  14. Self-Consciousness is Desire Itself: On Hegel's Dictum.Nicolas Garcia Mills - forthcoming - Review of Metaphysics.
    In this paper, I offer a novel reconstruction of Hegel’s argument for his mysterious claim that “self-consciousness is desire itself.” In section I, I motivate two interpretive constraints, which I refer to as the practicality constraint and the continuity constraint. According to the former, the kind of desire that Hegel argues is a necessary condition of self-consciousness involves a practical (and so not merely theoretical or contemplative) relation between subject and object. According to the latter, Hegel’s argument takes as its (...)
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  15. Note su Hegel. Stato e diritto di Evgeny Pashukanis.Carlo Di Mascio - 2020 - Firenze, Italy: Phasar Edizioni.
    In 1931, Evgeny Pashukanis, the distinguished Soviet jurist, author of “The General Theory of Law and Marxism”, following an invitation to celebrate the centenary of Hegel’s death, published an assay entitled “Hegel, the State and Law” (Гегель. Государство и право) aimed to demistify, through a brief retrospective of Hegelian’s philosophy, its specific use, something achieved through the bourgeois ideology which, at some point in history, abandoned Kantism and its followers to embrace Neo-Hegelianism as a philosophy of domination and social control. (...)
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  16. Hegel and Spinoza: Substance and Negativity by Gregor Moder. [REVIEW]Robb Dunphy - 2018 - Studies in Social and Political Thought 28:64-68.
    Review of Hegel and Spinoza: Substance and Negativity, by Gregor Moder.
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  17. Hegel And Schelling on the Path of Aristotelian Ascent.Chandler D. Rogers - 2020 - Heythrop Journal 61 (5):763-774.
    This essay argues that Schelling's late transition from Negative to Positive Philosophy constitutes a pointed inversion of the path of systematic ascent mapped by Hegel for the first time in the Phenomenology's Preface, which itself establishes Hegel's development out of and beyond Schelling's early philosophy; that a key notion to inspire the Hegelian vision articulated in the Preface returns to cap off the critique implicit in Schelling's late inversion, where this notion emerges from their divergent readings of Aristotle's Metaphysics; and (...)
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  18. Norbert Waszek (Hg.): G. W. F. Hegel und Hermann Cohen. Wege zur Versöhnung. Festschrift für Myriam Bienenstock, Freiburg/München: Verlag Karl Alber, 2018, 270 S. [REVIEW]Martin Arndt - 2020 - Zeitschrift für Religions- Und Geistesgeschichte 72 (1):98-99.
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  19. The Philosophy of Nature of Kant, Schelling and Hegel.Dieter Wandschneider - 2010 - In Dean Moyar (ed.), The Routledge Companion to Nineteenth Century Philosophy: London, New York. London, New York: Routledge. pp. 64—‘l03.
    The present investigation brings into view the philosophy of nature of German Idealism, a philosophical movement which emerged around the beginning of the nineteenth century. German Idealism appro- priated certain motivations of the Kantian philosophy and developed them further in a "speculative" manner (Engelhardt 1972, 1976, 2002). This powerful philosophical movement, associated above all with the names of Fichte, Schelling and Hegel - and moreover having nothing whatsoever to do with the "subjective idealism" of George Berkeley - was replaced by (...)
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  20. Systematicity in Hegel’s History of Philosophy.Zeyad el Nabolsy - 2019 - Hegel Jahrbuch 2019 (1):538-544.
    In this paper I argue that Hegel thought that systematicity was both a necessary condition for a body of thought to be recognized as philosophy and a normative principle by which progress in the history of philosophy can be evaluated. I argue that Hegel’s idiosyncrasies in the interpretation of thinkers who he considers to be philosophers can be explained by referring to the structure of his own philosophical system. I also argue that Hegel’s conception of philosophy as being essentially systematic (...)
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  21. Hegel’s Critique of Kant’s Concept of Reason: The Problem of Different Demands.Michael Lewin - 2020 - Hegel Jahrbuch 2019 (1):146-153.
    I analyze the demands Hegel puts on the concept of reason in the first part of the Encyclopedia, which are of (1) epistemological, (2) functional and (3) methodological nature, and show how the critique of “subjective idealism” and Kant’s concept of reason emerges from them. Afterwards I outline two possible problems with Hegel’s demands and suggest that he overlooks the broad functional structure of the Kantian concept of reason as the faculty of principles.
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  22. Alan Brudner. The Owl and the Rooster: Hegel’s Transformative Political Science.Igor Shoikhedbrod - 2020 - The Owl of Minerva 51 (1):96-101.
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  23. Nahum Brown. Hegel’s Actuality Chapter of the Science of Logic: A Commentary.Mert Can Yirmibeş - 2020 - The Owl of Minerva 51 (1):101-109.
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  24. History and the International Order in Hegel’s Philosophy of Right.Davide Barile - 2020 - The Owl of Minerva 51 (1):35-57.
    For a long time, the sections of the Philosophy of Right dedicated to the relations among states have been neglected by contemporary International Relations theories. However, especially since the end of the Cold War, this discipline has finally reconsidered Hegel’s theory, in particular by stressing two aspects: the thesis of an ”end of history” implied in it; and, more generally, the primacy of the state in international politics. This paper suggests a different interpretation. It argues that, in order to really (...)
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  25. Todd McGowan. Emancipation After Hegel: Achieving a Contradictory Revolution.Kenneth Lambert - 2020 - The Owl of Minerva 51 (1):87-96.
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  26. Aphorisms on the Absolute: Editorial Introduction.Kenneth R. Westphal - 2020 - The Owl of Minerva 51 (1):1-10.
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  27. Anamorphosis and Subjectivity in the Space of Reasons.Dominik Finkelde - 2020 - Philosophy Today 64 (1):117-136.
    Jacques Lacan comments repeatedly on anamorphic art as it exemplifies for him how the mind from a certain angle perceives through law-like patterns the world that would otherwise be nothing but a chaos of arbitrary multiplicities. The angle, though, has a certain effect on what is perceived; an effect that, as such, cannot be perceived within the realm of experience. The article tries to make the link between diffraction laws of perception more explicit in the subject-object dichotomy and refers for (...)
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  28. Subjectivity as a Feature of Reality: On Diffraction Laws of Consciousness and Reality Within Justified True Belief.Dominik Finkelde - 2020 - In Dominik Finkelde & Paul M. Livingston (eds.), Idealism, Relativism, and Realism: New Essays on Objectivity Beyond the Analytic-Continental Divide. Berlin/Boston: De Gruyter. pp. 155-174.
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  29. Amílcar Cabral’s Modernist Philosophy of Culture and Cultural Liberation.Zeyad El Nabolsy - 2020 - Journal of African Cultural Studies 32 (2):231-250.
    This article argues that Amílcar Cabral adhered to some of the essential elements of the philosophical discourse of modernity. This commitment led Cabral to endorse an anti-essentialist, historicized conception of culture, and this in turn led him to conceive of cultural liberation in terms of cultural autonomy as opposed to the preservation of indigenous culture(s). Cabral’s attitude towards languages is employed as a case study in order to demonstrate how emphasis on Cabral’s commitment to the philosophical discourse of modernity can (...)
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  30. Kant and Rödl on the Identity of Self-Consciousness and Objectivity.Addison Ellis - 2020 - Studi Kantiani:141-158.
    Sebastian Rödl’s 2018 book articulates and unfolds the thought that judgment’s self-consciousness is identical with its objectivity. This view is laid forth in a Hegelian spirit, against the spirit of Kant’s merely formal or transcendental idealism. I review Rödl’s central theses and then offer a criticism of his reading of Kant. I hold that we can agree with Rödl that self-consciousness is identical with objectivity (though only in a ‘formal’ sense). We can also agree with Rödl that this identity enables (...)
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  31. Comments on Knowledge and Ideology: The Epistemology of Social and Political Critique. [REVIEW]Miles Hentrup - 2020 - Florida Philosophical Review 19:67-72.
    Michael Morris' Knowledge and Ideology is an original and valuable contribution to the philosophical debate concerning the meaning and validity of the concept of ideology critique. While the concept of ideology has occupied a pivotal role within the tradition of critical social theory, as Terry Eagleton had already pointed out in his 1994 study, the term nevertheless has "a whole range of useful meanings, not all of which are compatible with one another." Morris takes Eagleton's analysis as his point of (...)
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  32. Slavoj Žižek, "Sex and the Failed Absolute". [REVIEW]Jakub Mácha - 2020 - Philosophy in Review 40 (2):88-90.
  33. Spirit's Embeddedness in Nature: Hegel’s Decentering of Self-Legislation.Heikki Ikäheimo - 2021 - Hegel Bulletin 1 (1):1-20.
    A recently widely accepted view has it that the nature-spirit distinction in Hegel is to be understood as a distinction between a space or realm that is not normative or does not involve norms, and one that is or does. Notwithstanding the merits of this view, it has tended to create a separation between nature and spirit which is both philosophically troubling and difficult to reconcile with the picture of Hegel as the arch enemy of abstract or unreconciled dualisms. In (...)
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  34. Natural Impurities in Spirit - Hegel Between Kant and Hobbes.Heikki Ikäheimo - 2011 - Parrhesia 1 (11):84-88.
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  35. Reading German Idealism.Gregory Moss - 2016 - The Owl of Minerva (1/2).
    Rockmore’s book German Idealism as Constructivism is an ambitious attempt to show that German Idealism is a tradition characterized by the project of perfecting constructivism. On the one hand, Rockmore offers good evidence that this is the case, and it seems indisputable that the German Idealists are preoccupied with this issue. In addition, the text offers deep insights and is particularly strong as concerns the relation of the various Idealists to natural science and the history of science. On the other (...)
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  36. The Beginning of Hegel's Phenomenology of Spirit.Kenneth R. Westphal - 2015 - The Owl of Minerva (1/2).
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  37. Hegel’s Phenomenology, Part I.Oliva Blanchette - 1976 - The Owl of Minerva 8 (2):3-6.
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  38. Das Anfangsproblem bei Karl Leonhard Reinhold.Rolf Ahlers - 2000 - The Owl of Minerva 31 (2):218-221.
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  39. Knowledge Vs. Inquiry.James Blachowicz - 1999 - The Owl of Minerva 31 (1):45-52.
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  40. Das Korper-Seele-Problem.Murray Greene - 1995 - The Owl of Minerva 27 (1):67-77.
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  41. Hegel in Japan.Norbert Waszek - 1991 - The Owl of Minerva 22 (2):252-254.
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  42. In Memoriam, Gustav Earl Mueller (May 12, 1898–July 10, 1987.Ingrid H. Shafer - 1987 - The Owl of Minerva 19 (1):125-126.
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  43. Hegel’s Phenomenology, Part II.Ardis B. Collins - 1985 - The Owl of Minerva 16 (2):215-221.
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  44. Schelling, seine Bedeutung für eine Philosophie der Natur und der Geschichte.Michael G. Vater - 1984 - The Owl of Minerva 15 (2):231-235.
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  45. G.W.F. Hegel.Quentin Lauer - 1982 - The Owl of Minerva 13 (4):7-9.
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  46. Book Review of "Hegel in the Arab World: Modernity, Colonialism, and Freedom" by Lorella Ventura. [REVIEW]Zeyad El Nabolsy - 2019 - Marx and Philosophy Review of Books.
    The choice of tracking Hegel’s reception in the Arab world in order to explore the connections between modernity and colonialism is an excellent one, since it was Hegel himself who inaugurated the explicit philosophical discourse of modernity (Habermas 1990: 4-5). Ventura’s book is divided into three parts of roughly equal length of around fifty pages each. The first part provides an overview of Hegel’s philosophy of history, and of the place of Arab peoples and Islam in his philosophy of history. (...)
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  47. Antropologia pragmatista. Padova Lectures.Michael Quante & Armando Manchisi (eds.) - 2020 - Padova PD, Italia: Padova University Press.
    What does it mean to be a person? And in what way is this connected to our finitude, i.e. to the properly human aspect of our existence? By analyzing some of the core features of our form of life (personal identity, self-consciousness, freedom, autonomy, responsibility), Michael Quante answers these questions arguing that it is possible to be a person and lead an authentically human life only within social relationships of recognition: only in these relationships, it is possible to know oneself (...)
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  48. «Il lato attivo dell'esistenza umana». La riflessione etica di Michael Quante tra filosofia classica tedesca e pragmatismo.Armando Manchisi - 2020 - In Antropologia pragmatista. Padova Lectures. Padova PD, Italia: pp. 17-35.
    The essay introduces Michael Quante's pragmatistic anthropology, focusing on three main ethical issues, namely: (1) the problem of realism, (2) the problem of particularism, and (3) the question about personal identity and its social conditions. By also emphasizing Quante's historical-philosophical debts, the essay thus aims to present the project of the pragmatistic anthropology as a worthwhile alternative to some of the fundamental assumptions of modern ethics. The essay is the Editor's Introduction to the volume: Michael Quante, "Antropologia pragmatista. Padova Lectures" (...)
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  49. Lukács 1933-1942. L'irrazionalismo nell'età del fascismo.Matteo Gargani - 2020 - Rivista di Storia Della Filosofia 75 (1):81-106.
    "Lukács 1933-1942. Irrationalism in the Age of Fascism". This essay reconstructs the philosophical and historiographical premises to Georg Lukács’ research on irrationalism conducted during the period of Nazi rule in Germany. To this end, the Author focuses chiefly on two posthumous works: How Did Fascist Philosophy Arise in Germany? (1933) and How Did Germany Become the Centre of reactionary Ideology? (1941-1942). After a brief historical contextualization, the Author illustrates the main purpose of these texts: to free German philosophy and culture (...)
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  50. Circularity in Searle’s Social Ontology: With a Hegelian Reply.José Luis Fernández - 2020 - International Journal of Society, Culture and Language 8 (1):16-24.
    John Searle’s theory of social ontology posits that there are indispensable normative components in the linguistic apparatuses termed status functions, collective intentionality, and collective recognition, all of which, he argues, make the social world. In this paper, I argue that these building blocks of Searle’s social ontology are caught in a petitio of constitutive circularity. Moreover, I note how Searle fails to observe language in reciprocal relation to the institutions which not only are shaped by it but also shape language’s (...)
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