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  1. Hegel on the Particular in the Science of Logic.Ioannis D. Trisokkas - 2011 - The Owl of Minerva 43 (1/2):1-40.
    Hegel begins the third main part of the Science of Logic, the “logic of the concept,” with the dialectic of universality. This dialectic, however, proves to be insufficient for the exposition of the fundamental structure of being-as-concept, because it is dominated by the perspective of self-identity. For this reason speculative logic develops a dialectic of particularity whose domain is dominated by the perspective of difference. While the dialectic of universality made explicit the meaning of the proposition-of-reason being-as-concept is universal, the (...)
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  2. Hegel’s Conception of Thinking in His Logics.Clinton Tolley - 2018 - In Sandra Lapointe (ed.), Logic from Kant to Russell. London: Routledge.
  3. The Subject in Hegel’s Absolute Idea.Clinton Tolley - 2018 - Hegel Bulletin 1:1-31.
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  4. Hegel, Snellman und die Relation zwischen der spekulativen Logik und der Philosophie des subjektiven Geistes.Lauri Kallio - manuscript
    Erkenne dich selbst sei die schwierigste Zumutung, die einem Menschen gemacht worden ist – so proklamierte Finnischer Philosoph und Hegelianer J.V. Snellman (1806–81) in der Ein-leitung zum seinen ersten philosophischen Hauptwerk. In diesem Werk ("Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit", Tübingen 1841) kommentierte Snellman sowohl G.W.F. Hegels (1770–1831) Philosophie des subjektiven Geistes als auch die Diskussion unter deutschen Hegelianern. Laut Snellman setzt die Durchführung der Idee der Philosophie des subjektiven Geistes eine engere Verbindung zwischen spekulativer Logik und Geistesphilosophie (...)
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  5. Is It Possible to Construct a Non-Metaphysical Hegelian Concept of Person?Lauri Kallio - 2015 - Revista Opinião Filosófica 6 (2):49-65.
    Although personal being plays an important role in G.W.F. Hegel's (1770–1831) philosophy he never provided a comprehensive definition of personality. Within the framework of his works it is thus possible to formulate different definitions of person and personality, and several conflicting definitions were presented among Hegelians during the 1830s and 1840s. In this paper I examine the role of personality in Hegel's system and discuss the relationship between personality and metaphysics. The question shall be analyzed in the context of various (...)
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  6. Logical Space and Logical Time Variations on Hegel’s “Being-Nothing-Becoming”.Konrad Christoph Utz - 2018 - Veritas – Revista de Filosofia da Pucrs 63 (1):262.
    Since some time the metaphor of logical space has been used to open new approaches to Hegel’s “Science of Logic”. Frequently it is noticed that in such an interpretation logical space must be understood as dynamic. However, as far as I can see, nobody has done yet the step to introduce the concept of logical time into the discussion, even though this step seems to suggest itself. The following contribution seeks to develop this thought and arrives at some new conceptions, (...)
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  7. Art and Logic in Hegel’s Philosophy. [REVIEW]William Desmond - 1981 - The Owl of Minerva 12 (4):7-9.
    A fate similar to Kant’s sometimes befalls Hegel: the importance of their meditation on art is not always given its full due. In Kant’s case the Critique of Judgement becomes an elaborate afterthought, filling some of the gaps left by the Critique of Pure Reason and the Critique of Practical Reason. Particularly with English-speaking commentators, Kant is read from the First Critique forwards, never also from the Third Critique backwards. Hegel, we add, did not lend himself to such a unilinear (...)
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  8. Sublating Kant and the Old Metaphysics: A Reading of the Transition From Being to Essence in Hegel's Logic.Michael Baur - 1998 - The Owl of Minerva 29 (2):139-164.
    Kant’s “transcendental” or “critical” philosophy is an instance of what can be called the “critique of immediacy.” As part of his critical project, Kant argues that one cannot merely assume that there is a reestablished harmony between thought and being. Instead, one must effect a “return to the subject” and examine the forms of thought themselves, in order to determine the extent to which thought and being are commensurable. As a result of his “transcendental turn,” Kant concludes that what at (...)
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  9. The Idea of Hegel's Science of Logic Stanley Rosen Chicago and London: The University of Chicago Press, 2014; 509 Pp.; $55.00. [REVIEW]Joseph Carew - 2015 - Dialogue 54 (2):382-384.
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  10. Das Wesen in der Jenaer Zeit Hegels.Franz Ungler - 1980 - Hegel-Studien:157-180.
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  11. Encyclopedia of the Philosophical Sciences in Basic Outline, Part I: Science of Logic. [REVIEW]Timothy Brownlee - 2011 - Review of Metaphysics 65 (2):423-425.
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  12. Essence Today: Hegel and the Economics of Identity Politics.Victoria I. Burke - 2007 - Philosophy Today 51 (1):79-90.
    The concept of essence is thought by many political theorists to be a residue of the patriarchal onto-theological tradition of metaphysics that needs to be (or has been) overcome by more progressive aims. The purpose of this paper is to examine the concept of essentialism in light of the treatment of the concept of essence in Hegel’s Science of Logic, and within the context of recent issues in critical race theory and feminism. I will argue that the role of an (...)
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  13. Etre Et Identité: Méditation Sur la Logique de Hegel Et Sur Son Essence.Maxence Caron - 2006 - Cerf.
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  14. Von der Logik Zur Sprache: Stuttgarter Hegel-Kongress 2005.Rüdiger Bubner & Gunnar Hindrichs (eds.) - 2007 - Klett-Cotta.
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  15. Logica Ed Esperienza: Studi in Ricordo di Leo Lugarini.Giuseppe Cantillo, Giannino V. Di Tommaso, Vincenzo Vitiello & Leo Lugarini (eds.) - 2008 - Bibliopolis.
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  16. Rileggere la Scienza Della Logica di Hegel: Ricorsività, Retroazioni, Ologrammi.Franco Chiereghin - 2011 - Carocci.
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  17. Hegel on Logic and Religion: The Reasonableness of Christianity. [REVIEW]Daniel O. Dahlstrom - 1994 - Review of Metaphysics 48 (2):395-397.
    This engaging work explores how Hegel's philosophy both entails and is entailed by a certain conception of Christianity. What distinguishes Burbidge's exploration is the emphasis that he places on an interpretation of Hegel's logic, in which a central role is assigned to the understanding. The first set of essays elaborates the operation of the understanding in relation to the operations of dialectic and speculative reason in Hegel's logic. The first essay concentrates on Hegel's attempt to display the universal movement of (...)
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  18. Der Anfang der Erkenntnis.H. C. - 1964 - Review of Metaphysics 18 (1):173-174.
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  19. Hegel's Absolutes.John Burbidge - 1997 - The Owl of Minerva 29 (1):23-37.
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  20. An Interpretation of the Logic of Hegel.Clark Butler - 1988 - International Studies in Philosophy 20 (1):85-85.
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  21. Encyclopaedia of the Philosophical Sciences in Basic Outline.Georg Wilhelm Friedrich Hegel - 2010 - Cambridge University Press.
    Machine generated contents note: Introduction: Hegel's Encyclopaedia Logic; Translators' note; Encyclopaedia of Philosophical Sciences in Basic Outline: Volume 1: Logic by G. W. F. Hegel: Preface to the first edition; Preface to the second edition; Foreword to the third edition; Introduction; Preliminary conception; First subdivision of the logic: the doctrine of being; Second subdivision of the logic: the doctrine of essence; Third subdivision of the logic: the doctrine of the concept; Glossary.
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  22. The Science of Logic.Georg Wilhelm Friedrich Hegel - 2010 - Cambridge University Press.
    This new translation of The Science of Logic (also known as 'Greater Logic') includes the revised Book I (1832), Book II (1813), and Book III (1816). Recent research has given us a detailed picture of the process that led Hegel to his final conception of the System and of the place of the Logic within it. We now understand how and why Hegel distanced himself from Schelling, how radical this break with his early mentor was, and to what extent it (...)
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  23. Hegel, Adorno and the Concept of Transcendent Critique.Andrew Buchwalter - 1987 - Philosophy and Social Criticism 12 (4):297-328.
  24. Hegel, Marx, and the Concept of Immanent Critique.Andrew Buchwalter - 1991 - Journal of the History of Philosophy 29 (2):253-279.
  25. The Antepenultimacy of the Beginning in Hegel's Logic.David Gray Carlson - 2005 - In David Carlson (ed.), Hegel's Theory of the Subject. Palgrave-Macmillan.
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  26. Why Are There Four Hegelian Judgments?David Gray Carlson - 2005 - In David Carlson (ed.), Hegel's Theory of the Subject. Palgrave-Macmillan.
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  27. Hegel's Critique of Essence: A Reading of the Wesenslogik.Franco Cirulli - 2006 - Routledge.
    Hegel's Doctrine of Essence is the central part of his Logic. The Doctrine of Essence is of central importance, since it is a critical description of traditional categories which functions also as the justification of Hegel's speculative understanding of essence. It is the most difficult text he ever penned, and due to his sudden death in 1831, Hegel never got to carry out its planned revision. This study takes an historical approach, giving flesh to Hegel's often forbiddingly abstract argument by (...)
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  28. Logic and System.Malcolm Clark - 1971 - The Hague: M. Nijhoff.
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  29. The Logical Influence of Hegel on Marx.Rebecca Cooper - 1925 - Gordon Press.
Hegel: Conceptuality
  1. Particularity as Paradigm: A Wittgensteinian Reading of Hegel’s Subjective Logic.Jakub Mácha - 2019 - In Jakub Mácha & Alexander Berg (eds.), Wittgenstein and Hegel: Reevaluation of Difference. Berlín, Německo: pp. 379-400.
    I provide a distinctively Wittgensteinian interpretation of Hegel’s Subjective Logic, including the parts on the concept, the judgement and the syllogism. I argue that Wittgenstein implicitly recognised the moments of universality, particularity and individuality; moreover, he was sensitive to Hegel’s crucial distinction between abstract and concrete universals. More specifically, for Wittgenstein the moment of particularity has the status of a paradigmatic sample which mediates between a universal concept and its individual instances. Thus, a concrete universal is a universal that includes (...)
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  2. Случайности. Историческа типология.Vassil Vidinsky - 2017 - Sofia: Sofia University Press.
    В настоящата книга се изследва идеята за случайността през нейното историческо и концептуално развитие и са отделени пет основни и типични понятия. Анализът тръгва от класическите примери – Платон, Аристотел, Кант и Хегел – и стига до съвременния контекст на случайността, който е представен през теорията на вероятностите и теорията на сложността. Някои от изведените понятия са формализирани и имат по-логически, математически или пък информационен характер, а други са по-скоро физически или субектни, но всички те са представени в една обща (...)
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  3. On Hegel's Critique of Kant's Subjectivism in the Transcendental Deduction.Dennis Schulting - 2017 - In Kant's Radical Subjectivism. Perspectives on the Transcendental Deduction. London: Palgrave. pp. 341-370.
    In this chapter, I expound Hegel’s critique of Kant, which he first and most elaborately presented in his early essay Faith and Knowledge (1802), by focusing on the criticism that Hegel levelled against Kant’s (supposedly) arbitrary subjectivism about the categories. This relates to the restriction thesis of Kant’s transcendental idealism: categorially governed empirical knowledge only applies to appearances, not to things in themselves, and so does not reach objective reality, according to Hegel. Hegel claims that this restriction of knowledge to (...)
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  4. Hegel on the Particular in the Science of Logic.Ioannis D. Trisokkas - 2011 - The Owl of Minerva 43 (1/2):1-40.
    Hegel begins the third main part of the Science of Logic, the “logic of the concept,” with the dialectic of universality. This dialectic, however, proves to be insufficient for the exposition of the fundamental structure of being-as-concept, because it is dominated by the perspective of self-identity. For this reason speculative logic develops a dialectic of particularity whose domain is dominated by the perspective of difference. While the dialectic of universality made explicit the meaning of the proposition-of-reason being-as-concept is universal, the (...)
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  5. Hegel on Scepticism in the Logic of Essence.Ioannis Trisokkas - 2017 - In Klaus Vieweg, Stella Synegianni, Georges Faraklas & Jannis Kozatsas (eds.), Hegel and Scepticism. De Gruyter. pp. 99-120.
    Early in the Logic of Essence, the second main part of Hegelian Logic, Hegel identifies a logical structure, seeming (Schein), with “the phenomenon of scepticism.” The present paper has two aims: first, to flesh this identification out by describing the argument that leads up to it; and, second, to argue that it is mistaken. I will proceed as follows. Section 1 deciphers the opening statement of the Logic of Essence, “the truth of being is essence,” by specifying the meaning of (...)
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  6. On An Older Dispute: Hegel, Pippin, and the Separability of Concept and Intuition in Kant.Dennis Schulting - 2016 - In Kantian Nonconceptualism. London: Palgrave-Macmillan. pp. 227–255.
  7. The Logic of the Border.Ioannis Trisokkas - 2014 - Russian Sociological Review 13 (4):18-41.
    In his Science of Logic Hegel purports to give an account of a dialectical logic that generates the totality of being’s fundamental structures. This totality does not exhaust the richness of being, but it exhausts the basis of this richness. Any phenomenon, whether cognitive, scientific, social or political, is based upon some or all of those structures. The paper presents and examines the logic of a structure which pervades each and every phenomenon: the border(die Grenze). It is analyzed as an (...)
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  8. Hegel and the Normativity of the Concept.Victoria I. Burke - 2011 - Idealistic Studies 41 (3):161-166.
    A lexical unit of meaning, or the concept, involves not just two moments, the rule and the following of the rule, but two reciprocally dependent moments. I argue that this links meaning to value. As a reciprocal relation, truth as normative is constituted by what Hegel calls ethical substance, which exists only between more than one consciousness, or, as Hegel would say, moments of consciousness. I read these two moments as the two shapes of consciousness that Hegel calls the master (...)
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  9. Concept and Time in Hegel.John Burbidge - 1973 - Dialogue 12 (3):403-422.
  10. Not Hegel’s Tales: Applied Concepts, Negotiated Truths and the Reciprocity of Un-Equals in Conceptual Pragmatism.Allegra de Laurentiis - 2007 - Philosophy and Social Criticism 33 (1):83-98.
    The article expresses skepticism on the alleged affinity between Hegel’s theory of conceptuality and conceptual pragmatism. Despite the intriguing philosophical impetus underlying the latter, the author formulates doubts about its compatibility with logical and metaphysical principles of absolute idealism. The criticism is articulated in four theses: pragmatism’s concerns with concept-acquisition and concept-application are largely alien to Hegel’s logical-metaphysical theory of conceptuality; the interchangeability of ‘word’ and ‘concept’ in the pragmatist discussion is incompatible with Hegel’s notion of thinking; the distinction of (...)
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  11. The One and the Concept : On Hegel's Reading of Plato's Parmenides.Allegra de Laurentiis - 2005 - In David Carlson (ed.), Hegel's Theory of the Subject. Palgrave-Macmillan.
Hegel: Category Theory
  1. Husserl’s Philosophy of the Categories and His Development Toward Absolute Idealism.Clinton Tolley - 2017 - Grazer Philosophische Studien 94 (3):460-493.
  2. Genealogy and Jurisprudence in Fichte’s Genetic Deduction of the Categories.G. Anthony Bruno - 2018 - History of Philosophy Quarterly 35 (1):77-96.
    Fichte argues that the conclusion of Kant’s transcendental deduction of the categories is correct yet lacks a crucial premise, given Kant’s admission that the metaphysical deduction locates an arbitrary origin for the categories. Fichte provides the missing premise by employing a new method: a genetic deduction of the categories from a first principle. Since Fichte claims to articulate the same view as Kant in a different, it is crucial to grasp genetic deduction in relation to the sorts of deduction that (...)
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  3. Hegel’s Mediated Immediacies: A Reply to Dieter Henrich.Edward A. Beach - 2010 - The Owl of Minerva 42 (1/2):153-217.
    Dieter Henrich has presented persuasive evidence that Hegel’s logic does not, in practice, provide a linear deduction of logical categories, but rather borrows thought-forms proper to subsequent stages in order to effect its dialectical transitions. In reply, I argue that the presented order of the categories is already implicitly sublated by a deep structure of circularity that determines the development. Thus, Hegel’s dialectic is deliberately nonlinear in terms of both its content and its method. One can therefore acknowledge the astuteness (...)
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  4. The Logic of Language Change.Kolb David - 2006 - Proceedings of the Hegel Society of America 17:179-195.
    A discussion of the relation of dialectical transitions in Hegel's speculative logic to changes in categories and grammar in the empirical historical languages.
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  5. Hegel on Scepticism in the Logic of Essence.Ioannis Trisokkas - 2017 - In Klaus Vieweg, Stella Synegianni, Georges Faraklas & Jannis Kozatsas (eds.), Hegel and Scepticism. De Gruyter. pp. 99-120.
    Early in the Logic of Essence, the second main part of Hegelian Logic, Hegel identifies a logical structure, seeming (Schein), with “the phenomenon of scepticism.” The present paper has two aims: first, to flesh this identification out by describing the argument that leads up to it; and, second, to argue that it is mistaken. I will proceed as follows. Section 1 deciphers the opening statement of the Logic of Essence, “the truth of being is essence,” by specifying the meaning of (...)
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  6. The Logic of the Border.Ioannis Trisokkas - 2014 - Russian Sociological Review 13 (4):18-41.
    In his Science of Logic Hegel purports to give an account of a dialectical logic that generates the totality of being’s fundamental structures. This totality does not exhaust the richness of being, but it exhausts the basis of this richness. Any phenomenon, whether cognitive, scientific, social or political, is based upon some or all of those structures. The paper presents and examines the logic of a structure which pervades each and every phenomenon: the border(die Grenze). It is analyzed as an (...)
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  7. Hegel’s Modal Argument Against Spinozism. An Interpretation of the Chapter ‘Actuality’ in the Science of Logic.Franz Knappik - 2015 - Hegel Bulletin 36 (1):53-79.
    I propose a new reading of Hegel’s discussion of modality in the ‘Actuality’ chapter of the Science of Logic. On this reading, the main purpose of the chapter is a critical engagement with Spinoza’s modal metaphysics. Hegel first reconstructs a rationalist line of thought — corresponding to the cosmological argument for the existence of God — that ultimately leads to Spinozist necessitarianism. He then presents a reductio argument against necessitarianism, contending that as a consequence of necessitarianism, no adequate explanatory accounts (...)
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  8. The Dissolving Force of the Concept: Hegel’s Ontological Logic.Karin0 de Boer - 2004 - Review of Metaphysics 57 (4):787-822.
    OVER THE PAST FEW DECADES many attempts have been made to defend Hegel’s philosophy against those who denounce it as crypto-theological, dogmatic metaphysics. This was done first of all by foregrounding Hegel’s indebtedness to Kant, that is, by interpreting speculative science as a radicalization of Kant’s critical project. This emphasis on Hegel’s Kantian roots has resulted in a shift from the Phenomenology of Spirit to the Science of Logic. Robert Pippin’s Hegel’s Idealism: The Satisfactions of Self-Consciousness can be considered as (...)
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  9. Teleological Transition Toward Ideology and the Emergence of the Chapter on Objectivity in Hegel Propaedeutic Logic+'Wissenschaft der Logik'.U. Rameil - 1993 - Hegel-Studien 28:165-191.
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  10. Hegel’s Logic of Finitude.Rocío Zambrana - 2012 - Continental Philosophy Review 45 (2):213-233.
    In “Violence and Metaphysics” Jacques Derrida suggests that “the only effective position to take in order not to be enveloped by Hegel would seem to be…to consider false-infinity…irreducible.” Inversely, refuting the charge of logocentrism associated with Hegelian true infinity ( wahrhafte Unendlichkeit ) would involve showing that Hegel’s speculative logic does not establish the infinity of being exempt from the negativity of the finite. This paper takes up Derrida’s challenge, and argues that true infinity is crucial to Hegel’s understanding of (...)
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