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  1. L’Homme et la nature dans le romantisme allemand. Politique, critique et esthétique.Giulia Valpione - 2021 - Lit Verlag.
    Selon le romantisme allemand, l'être humain entre de plein droit parmi les processus naturels, mais en même temps, les particularités de l'humain demeurent. Le romantisme allemand offre une alternative à l'opposition homme / nature, de même qu'il prend ses distances à l'égard de l'idée selon laquelle les sciences humaines pourraient reléguer l'homme au rang de simple phénomène naturel. Mais comment se décline concrètement une telle position dans les différents domaines du savoir ? Telle est la question à laquelle cet ouvrage (...)
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  2. 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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  3. 黑格爾作為方法:評劉創馥《黑格爾新釋》 Hegel as Method ── A Review of Lau Chong-Fuk’s A New Interpretation of Hegel. [REVIEW]Tak-lap Yeung - 2018 - 東吳哲學學報 38:115-123.
    通過對黑格爾哲學完整、清晰的重構,與及緊扣當代哲學發展的闡釋,劉創馥的《黑格爾新釋》確能一改黑格爾哲學封閉、霸道的印象。這是近年難得一見,能對黑格爾哲學作完整解讀的中文著作,可說突破了華文世界近年研討 歐陸哲學之風尚。筆者認為,這著作最大的貢獻,無非就是以「黑格爾作為方法」,提倡一種「黑格爾式思考」。這種思考方式並非要追求一種貞定、終極的「學說」,反而是一種對自身孜孜不倦的反省要求。直如他在闡釋「真 正無限」時點明,理性的特點是「務虛」,不斷檢視自身的前設,不固守於一個視點,這才是哲學思慮的要務。.
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  4. Philosophy (and Wissenschaft) Without Politics? Schlick on Nietzsche, German Idealism, and Militarism.Andreas Vrahimis - forthcoming - In Christian Damböck & Adam Tamas Tuboly (eds.), The Socio-Ethical Dimension of Knowledge: The Mission of Logical Empiricism (Vienna Circle Institute Yearbook). Basel: Springer.
    With the outbreak of the First World War in 1914, there emerged two controversies related to the responsibility of philosophical ideas for the rise of German militarism. The first, mainly journalistic, controversy concerned the influence that Nietzsche’s ideas may have had on what British propagandists portrayed as the ruthlessly amoral German foreign policy. This soon gave way to a second controversy, waged primarily among academics, concerning the purportedly vicious political outcomes of German Idealism, from Kant through to Fichte, Schelling, and (...)
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  5. Heidegger on the Beginning of Hegel's Phenomenology.Ioannis Trisokkas - forthcoming - In Ivan Boldyrev & Sebastian Stein (eds.), Interpreting Hegel’s Phenomenology of Spirit: Expositions and Critiques of Contemporary Readings. Routledge.
    In his "Hegel’s Phenomenology of Spirit," which includes his 1930-31 lectures on the "Phenomenology of Spirit," Heidegger states not only that Hegelian phenomenology “begins absolutely with the absolute,” but also that this phenomenological beginning is a necessary beginning of Hegel’s “system of science.” Although Heidegger acknowledges that the “proper” or “appropriate” beginning or “ground” of this system is the logical beginning (the beginning posited by Hegelian logic), he insists not only that there is also a second beginning of the system, (...)
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  6. (R.) Ferber Platos Idee des Guten. Sankt Augustin: H. Richarz. 1984. Pp. 254. DM 39.50.G. B. Kerferd - 1986 - Journal of Hellenic Studies 106:214-215.
  7. To Break All Finite Spheres: Bliss, the Absolute I, and the End of the World in Schelling's 1795 Metaphysics.Kirill Chepurin - 2020 - Kabiri: The Official Journal of the North American Schelling Society 2:39-66.
    "The ultimate end goal of the finite I and the not-I, i.e., the end goal of the world," writes Schelling in Of the I as the Principle of Philosophy (1795), "is its annihilation as a world, i.e., as the exemplification of finitude." In this paper, I explicate this statement and its theoretical stakes through a comprehensive re-reading of Schelling's 1795 writings: Of the I and Philosophical Letters on Dogmatism and Criticism, written later in the same year, in relation to what (...)
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  8. Robert König/Lois Marie Rendl (Hgg.), Schlusslogische Letztbegründung: Festschrift für Kurt Walter Zeidler zum 65. Geburtstag, Berlin u. a.: Peter Lang 2020. [REVIEW]Harald Holz - 2020 - Philosophisches Jahrbuch 127 (2):360-363.
    Diese Festschrift umfasst 22 nationale und internationale Beiträge zu Ehren des Jubilars, darunter von solch renommierten Autoren wie Werner Flach, Christian Krijnen, Ulrich Blau, Erhard Oeser, Hans-Dieter Klein, um nur diese zu nennen. – Sie enthält ferner eine Stellungnahme von K. W. Zeidler, wo dieser im Dialog mit den Beiträgern jeweilige kritische Punkte seiner Schlusslogischen Letztbegründung klar zu stellen sich bemüht. – Ein Siglen- und Abkürzungsverzeichnis sowie eine Bibliographie des Jubilars runden die Ausgabe ab. Kurt Walter Zeidler darf als einer (...)
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  9. 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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  10. Justice of the Singular: Socrates' Apology and Deconstruction.Mathieu-Pierre Buchler - 2020 - L'Atelier 1 (12):68-89.
    The question of justice in Western philosophy finds its humble beginnings in the interplay of life and death. I am referring here to Plato’s Apology. The Apology is not only a text tracing the fate of the great philosopher Socrates by recounting his final speech before the judges of Athens, but it is also a text that, on a more subtle level, announces the advent of a promising justice that is birthed from death, or, to be more precise, from a (...)
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  11. Philosophers and Their Poets: Reflections on the Poetic Turn in Philosophy Since Kant.Theodore George & Charles Bambach (eds.) - 2019 - Albany, NY, USA: State University of New York.
    Examines the role that poets and the poetic word play in the formation of philosophical thinking in the modern German tradition. -/- Several of the most celebrated philosophers in the German tradition since Kant afford to poetry an all-but-unprecedented status in Western thought. Fichte, Hegel, Nietzsche, Heidegger, and Gadamer argue that the scope, limits, and possibilities of philosophy are intimately intertwined with those of poetry. For them, poetic thinking itself is understood as intrinsic to the kind of thinking that defines (...)
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  12. Realität als vermeintliche Grenze der Erkenntnis: Hegels Metaphysik im Anschluss an und in Abgrenzung zu Kant.Ermylos Plevrakis - 2020 - Zeitschrift für Philosophische Forschung 74 (3):392-417.
    While Kant in his Critique of Pure Reason aims to 'humiliate' reason by declining any possibility of knowledge of things 'in themselves', he does conceive such critique as 'the necessary preparation for a thoroughly scientific system of metaphysics'. In this paper I examine in what sense Hegel's Science of Logic goes beyond that Kantian view without neither relapsing back into dogmatic metaphysics nor turning into a mere pragmatism. I argue that reality in itself is ontologically deficient so that it is (...)
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  13. Die Entwicklung des Verhältnisses des Bahá’Í-Rechts Zum Säkularen Deutschen Recht.Emanuel V. Towfigh - 2020 - Zeitschrift für Religions- Und Geistesgeschichte 72 (3):286-310.
    Bahá’í law differentiates between a secular and a sacred legal sphere, intertwining both by positing a religious duty for its adherents to abide by secular law. In Germany, it encounters a secular legal framework that aims at something similar – creating an equilibrium between state law and religious law by establishing the principle of the division of State and Religion, while at the same time facilitating religious freedom; it provides a secular justification for the recognition of religious law. With this, (...)
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  14. Andrew Shanks, German Idealism, and the Speculative Redemption of Theodicy.Cyril O’Regan - 2020 - Modern Theology 36 (3):662-671.
  15. Suspending the World: Romantic Irony and Idealist System.Kirill Chepurin - 2020 - Philosophy and Rhetoric 53 (2):111-133.
    This paper revisits the rhetorics of system and irony in Fichte and Friedrich Schlegel in order to theorize the utopic operation and standpoint that, I argue, system and irony share. Both system and irony transport the speculative speaker to the impossible zero point preceding and suspending the construction of any binary terms or the world itself—an immanent nonplace (of the in-itself, nothingness, or chaos) that cannot be inscribed into the world's regime of comprehensibility and possibility. It is because the philosopher (...)
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  16. 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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  17. The Voyage of Human Reason in and Beyond Kant's The Critique of Pure Reason.Yi Wu - 2020 - Idealistic Studies 50 (1):73-91.
    The Copernican Revolution had meant for modern Europe surer navigation, bolder voyages and wilder discoveries. With the declaration of independence of America in 1781 and the publication of The Critique of Pure Reason by Immanuel Kant in the same year, the age of Enlightenment defined itself as an age of coming of age and of daring to know. This essay tries to draw out the peculiar enlightenment ethos of a youth against youth through Kant’s depiction of the voyage of human (...)
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  18. The Quest for a Holistic and Historical-Developmental Theory of the Organism.Agustin Ostachuk - 2019 - Ludus Vitalis 27 (51):23-42.
    In this work the doctrine of organicism will be addressed, as explained and seen mainly by Bertalanffy. We will study how this doctrine represents and embodies the ambiguity of Kantian teleology as a regulative principle, and how this same problem leads to consider a real problem as a knowledge problem. It will be concluded that organicism, conceived in this way, does not represent a true holism, but what we will call a syn-holism, a synthesis or assembly, and that to obtain (...)
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  19. Spirit and Utopia: (German) Idealism as Political Theology.Kirill Chepurin - 2015 - Crisis and Critique 2 (1):326-348.
    Can we understand (German) idealism as emancipatory today, after the new realist critique? In this paper, I argue that we can do so by identifying a political theology of revolution and utopia at the theoretical heart of German Idealism. First, idealism implies a certain revolutionary event at its foundation. Kant’s Copernicanism is ingrained, methodologically and ontologically, into the idealist system itself. Secondly, this revolutionary origin remains a “non-place” for the idealist system, which thereby receives a utopian character. I define the (...)
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  20. Core Aspects of Dance: Schiller and Dewey on Grace.Joshua M. Hall - 2013 - Dance Chronicle 40 (1):74-98.
    Part of a larger project of constructing a new, historically informed philosophy of dance, built on four phenomenological constructs that I call “Moves,” this essay concerns the third Move, “grace.” The etymology of the word “grace” reveals the entwined meanings of pleasing quality and authoritative power, which may be combined as “beautiful force.” I examine the treatments of grace in German philosopher Friedrich Schiller, who understands it as playful, naive transformation of matter; and in American philosopher John Dewey, for whom (...)
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  21. Open Interpretation: Whitehead and Schleiermacher on Hermeneutics.J. R. Hustwit - 2004 - In Christine Helmer, Marjorie Suchocki, John Quiring & Katie Goetz (eds.), Whitehead and Schleiermacher: Open Systems in Dialogue. New York, NY, USA: De Gruyter. pp. 185-213.
    This article deploys Whitehead's systematic metaphysics as the basis for a philosophical hermeneutics. Whiteheadian hermeneutics are then compare and contrasted with Schleiermacher's own hermeneutics.
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  22. Winckelmann's Greek Ideal and Kant's Critical Philosophy.Michael Baur - 2018 - In Daniel Dahlstrom (ed.), Kant and His German Contemporaries: Volume 2, Aesthetics, History, Politics, and Religion. Cambridge, UK: Cambridge University Press. pp. 50-68.
    Johann Joachim Winckelmann (1717–68) was not a philosopher. In fact, Winckelmann had a strong interest in distancing himself from academic philosophy as he knew it. As Goethe reports, Winckelmann “complained bitterly about the philosophers of his time and about their extensive influence.” Still less was Winckelmann a Kantian philosopher; the first edition of Immanuel Kant’s Critique of Pure Reason did not appear until 1781, thirteen years after the fifty-year-old Winckelmann was shockingly murdered in Trieste. Nevertheless, many of Winckelmann’s ideas were (...)
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  23. Recognition as a Commitment. [REVIEW]Tadeusz Gadacz - 2018 - Diametros (58):87-91.
    Review of the book: Jakub Kloc-Konkołowicz, Anerkennung als Verpflichtung. Klassische Konzepte der Anerkennung und ihre Bedeutungfür die aktuelle Debate, Königshausen & Neumann, Würzburg 2015.
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  24. Answering Dreyfus's Challenge: Toward a Theory of Concepts Without Intellectualism.Kevin Temple - 2017 - Dissertation, The New School
    John McDowell’s debates about concepts with Robert Brandom and Hubert Dreyfus over the past two decades reveal key commitments each philosopher makes. McDowell is committed to giving concepts a role in our embodied coping, extending rational form to human experience. Brandom is committed to defining concepts in a way that helps make rationality distinct. And Dreyfus is committed to explaining how rational understanding develops out of lesser abilities we share with human infants and other animals (I call this “Dreyfus’s challenge”). (...)
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  25. Autonome Teilhaftigkeit und teilhaftige Autonomie. Der Andere in Michail M. Bachtins Frühwerk.Carina Pape - 2015 - München, Deutschland: Wilhelm Fink.
    Michail M. Bachtin, der durch die Entwicklung der literaturwissenschaftlichen Paradigmen der Dialogizität und Polyphonie Berühmtheit erlangte, wurde noch nicht ausreichend als Vertreter der ihrerseits vernachlässigten russischen Philosophie wahrgenommen. -/- Bereits in den philosophischen Fragmenten des Frühwerks bilden Dialog und Vielfalt den roten Faden. Unter der Prämisse seines dynamisch-organischen Menschenbildes ist der Mensch dort am vollkommensten, wo ihm ein anderer antwortet. Bachtins Frühwerk ist ein mutiges, aber nicht leicht zugängliches Plädoyer für eine menschliche Einheit in der Vielfalt und Vielfalt in der (...)
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  26. „Evidenzbasierte Ethik“? – Über Hypothetische Und Kategorische Handlungsnormen in der Medizin.Sabine Salloch - 2012 - Ethik in der Medizin 24 (1):5-17.
    ZusammenfassungIm Zuge des „empirical turn“ der Medizin- und Bioethik ist von verschiedenen Autoren in den vergangenen Jahren die Idee einer „evidenzbasierten Ethik“ diskutiert worden. Die Analogie zwischen evidenzbasierter Medizin und „evidenzbasierter Ethik“ soll in diesem Beitrag kritisch diskutiert und dabei gezeigt werden, dass der Ausdruck „evidenzbasierte Ethik“ irreführend ist. Zentraler Ausgangspunkt der Kritik ist die unterschiedliche Bedeutung, die empirische Informationen für das medizinisch-klinische Urteil zum einen und das ethische Urteil in der Medizin zum anderen haben. Im medizinisch-klinischen Urteil können mit (...)
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  27. Res Publica: Plato’s Republic in Classical German Philosophy, Written by Günther Zöller.S. Montgomery Ewegen - 2016 - Polis 33 (1):224-228.
  28. The Second Person in Fichte and Levinas.Owen Ware & Michael L. Morgan - forthcoming - Graduate Faculty Philosophy Journal.
    Levinas never engaged closely with Fichte’s work, but there are two places in the chapter “Substitution,” in Otherwise than Being (1974), where he mentions Fichte by name. The point that Levinas underscores in both of these passages is that the other’s encounter with the subject is not the outcome of the subject’s freedom; it is not posited by the subject, as Fichte has it, but is prior to any free activity. The aim of this paper is to deepen the comparison (...)
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  29. The Role of Skepticism in the Emergence of German Idealism.Michael Baur - 1999 - In Michael Baur & Daniel Dahlstrom (eds.), The Emergence of German Idealism. Washington, DC, USA: pp. 63-91.
    According to Immanuel Kant’s well-known account of his own intellectual development, it was the skeptic David Hume who roused him from his dogmatic slumber. According to some popular accounts of post-Kantian philosophy, it was the soporific speculation of the idealists that quickly returned German philosophy to the Procrustean bed of unverifiable metaphysics, where it dogmatically slept for half of the nineteenth century. This popular picture of post-Kantian German philosophy receives some apparent support from the relevant evidence. After all, Kant had (...)
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  30. Fichte’s Impossible Contract.Michael Baur - 2006 - In Tom Rockmore & Daniel Breazeale (eds.), Rights, Bodies, Recognition: New Essays on Fichte’s Foundations of Natural Right. Aldershot, UK: pp. 11-25.
    As I hope to show in this paper, Fichte’s rejection of traditional social contractarian accounts of human social relations is related to his rejection of the search for a criterion, or external standard, by which we might measure our knowledge in epistemology. More specifically, Fichte’s account of the impossibility of a normative social contract (as traditionally construed) is related to his account of the impossibility of our knowing things as they might be “in themselves,” separate from and independent of our (...)
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  31. Hegel and Hermeneutics.Michael Baur - 2014 - In G.W.F. Hegel: Key Concepts. New York, USA: Routledge. pp. 208-221.
    Understood in its widest sense, the term “hermeneutics” can be taken to refer to the theory and/or practice of any interpretation aimed at uncovering the meaning of any expression, regardless of whether such expression was produced by a human or non-human source. Understood in a narrower sense, the term “hermeneutics” can be taken to refer to a particular stream of thought regarding the theory and/or practice of interpretation, developed mainly by German-speaking theorists from the late eighteenth through to the late (...)
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  32. Through a Glass DarklyLeibniz and China: A Commerce of Light. [REVIEW]Mark Larrimore - 2005 - Graduate Faculty Philosophy Journal 26 (1):207-218.
    Comparative philosophy remains an outsider even in our time. The most common such work, comparing the philosophies of “East” and “West,” tends to reinscribe stereotypes we have learned to suspect as Orientalist. Critics of the enterprise have noted that the very concept of philosophy is culturally specific; the search for non-Western philosophies would be a subtle imperalism even if it did not so often turn up empty-handed. Instead of abandoning ourselves to Eurocentrism we might do better to regard comparative study (...)
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  33. Contradiction of Enlightenment : Hegel and the Broken Middle.Nigel Tubbs - 2018 - Routledge.
  34. Hegel: Lectures on the Philosophy of Religion Volume Iii: Volume Iii: The Consummate Religion.Peter C. Hodgson (ed.) - 2007 - Oxford University Press UK.
    The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and (...)
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  35. Reclaiming the Power of Thought.Jörg Volbers - 2018 - European Journal of Pragmatism and American Philosophy 10 (2):2-19.
    The article presents Dewey’s own understanding of rationality by reconstructing his criticism of idealism. For Dewey, idealism is an important and valuable expression of the modern idea that both knowledge and values are historical products of human self-determination. Thus, it rightly defends the power of thought against the uncritical claims of mere religious and social authority. Yet idealism, Dewey claims, still misconceives that human power by ultimately treating it as a merely intellectual power, thus following the philosophical tradition. For Dewey, (...)
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  36. Hegel’s Philosophy of Mind and its Reception by Vygotsky.Denis Kaidalov - 2018 - Hegel-Jahrbuch 11 (1):361-364.
  37. How the Good Obligates in Hegel's Conception of Sittlichkeit: A Response to Robert Stern's Understanding Moral Obligation.Dean Moyar - 2012 - Inquiry: An Interdisciplinary Journal of Philosophy 55 (6):584-605.
    In Understanding Moral Obligation: Kant, Hegel, Kierkegaard, Robert Stern argues that Hegel has a social command view of obligation. On this view, there is an element of social command or social sanction that must be added to a judgment of the good in order to bring about an obligation. I argue to the contrary that Hegel's conception of conscience, and thus the individual's role in obligation, is more central to his account than the social dimension. While agreeing with Stern that (...)
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  38. The Romantic Absolute: Being and Knowing in Early German Romantic Philosophy, 1795–1804, by Dalia Nassar: Chicago, IL: University of Chicago Press, 2013, Pp. Xii + 360, US$50. [REVIEW]Brady Bowman - 2015 - Australasian Journal of Philosophy 93 (1):208-209.
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  39. Collision: The Death of Art and the Sunday of Life: Hegel on the Fate of Modern Art.Jason Miller - 2012 - Evental Aesthetics 1 (1):39-47.
    Focusing specifically on Hegels analysis of Dutch genre painting in the Lectures on Aesthetics, Jason Miller argues that Hegel regards modern art not as a failure to convey the deepest interests of a culture or society, but as a welcome liberation of art in which it comes to reflect the diversity and complexity of human experience.
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  40. Hegel on Judgements and Posits.Christian Martin - 2016 - Hegel Bulletin 37 (1):53-80.
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  41. Interpreting Schelling: Critical Essays. [REVIEW]Benjamin Berger - 2016 - Hegel Bulletin 1.
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  42. The Autobiography of Solomon Maimon.Solomon Maimon, Yitzhak Melamed & Abraham Socher - 2018 - Princeton: Princeton University Press.
  43. From Jena to Freiburg, Via Asia Minor. [REVIEW]Hakhamanesh Zangeneh - 2013 - Gatherings 3:88-98.
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  44. Stanley Rosen's "G. W. F. Hegel", Raymond Plant's "Hegel", and Burleigh Taylor Wilkins' "Hegel's Philosophy of History". [REVIEW]H. S. Harris - 1975 - Philosophy and Phenomenological Research 35 (3):419.
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  45. Ethics After Idealism. [REVIEW]Rey Chow - 1993 - Diacritics 23 (1):2.
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  46. Review of Formal, Transcendental and Dialectical Thinking: Logic and Reality.Howard P. Kainz - 1989 - The Owl of Minerva 20 (2):231-234.
    This is a book in which Harris weaves together his work on logic, philosophy of science, metaphysics, and political philosophy - already the subject of his earlier articles and books - into a striking personal synthesis. Harris does not while away his time calculating the number of angels on the head of a pin or the types and differrentiations of “raw feels,” but addresses himself to important and challenging questions, some of them almost completely neglected by other philosophers. In what (...)
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  47. An Introduction to Hegel the Stages of Modern Philosophy.Howard P. Kainz - 1996 - Ohio University Press.
    In a sense it would be inappropriate to speak of “Hegel’s system of philosophy,” because Hegel thought that in the strict sense there is only one system of philosophy evolving in the Western world. In Hegel’s view, although at times philosophy’s history seems to be a chaotic series of crisscrossing interpretations of meanings and values, with no consensus, there has been a teleological development and consistent progress in philosophy and philosophizing from the beginning; Hegel held that his own version of (...)
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  48. Fiat Iustitia, Pereat Mundus: Immanuel Kant, Friedrich Gentz, and the Possibility of Prudential Enlightenment – Corrigendum.Jonathan Green - 2017 - Modern Intellectual History 14 (1):309.
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  49. Re-Reading Fichte’s Science of Knowledge After Castoriadis: The Anthropological Imagination and the Radical Imaginary.John Rundell - 2013 - Thesis Eleven 119 (1):3-21.
    In many of his writings, Castoriadis argues that ‘the discovery of the imagination’ occurs in the works of Aristotle, Kant, Fichte, Freud, Heidegger and Merleau-Ponty. Although he has systematically encountered and interrogated the works of Aristotle, Kant, Freud, and Merleau-Ponty, the work of Fichte remains an enigmatic absence within the orbit of Castoriadis' work. This study is an attempt to address this enigma through a close reading of Fichte’s The Science of Knowledge.
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  50. Michael Reder: Religion in Säkularer Gesellschaft. Über Die Neue Aufmerksamkeit Für Religion in der Politischen Philosophie: Verlag Karl Alber, Freiburg and Munich, 2013, 453 Pp, €49,00.Jan Frei - 2017 - Human Studies 40 (4):599-602.
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