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  1. Intimacy and the Possibility for Self-Knowledge in Hegel's Dialectic of Recognition.Joseph Arel - 2013 - Idealistic Studies 43 (3):133-152.
    The achievement of self-consciousness in Hegel’s Phenomenology hinges on establishing a relationship with another self-conscious being. How this is accomplished, and even that it is accomplished in Hegel’s text, are topics of dispute and misunderstanding in the literature. I show how Hegel argues for this intersubjective origin of self-consciousness, first, by comparing Hegel’s analysis of lord and bondsman to Sartre’s analysis of intimacy. Second, I focus on two in-terpretive challenges. First, I argue that the staking of life comes from an (...)
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  2. The Dialectical Discourse in Classical Ottoman Literature: Maşuk Between Âşık and Rakîb in the Game of Love.Mehmet Karabela - 2013 - Journal of Turkish Literature 10 (10):7-19.
  3. Response to Stephen Houlgate.John McDowell - 2009 - The Owl of Minerva 41 (1/2):27-38.
    I argue that Stephen Houlgate misstates an element in the Kantian background to my reading of “Lordship and Bondage” (§2). He misreads my remarks about the need to see Hegel’s moves there in the context of the progression towards absolute knowing (§3), and, partly consequently, he fails to engage with the motivation for my reading (§4). And he does not understand the way my reading exploits the concept of allegory (§5).
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  4. The Alienating Mirror: Toward a Hegelian Critique of Lacan on Ego-Formation.Richard A. Lynch - 2008 - Human Studies 31 (2):209-221.
    This article brings out certain philosophical difficulties in Lacan’s account of the mirror stage, the initial moment of the subject’s development. For Lacan, the “original organization of the forms of the ego” is “precipitated” in an infant’s self-recognition in a mirror image; this event is explicitly prior to any social interactions. A Hegelian objection to the Lacanian account argues that social interaction and recognition of others by infants are necessary prerequisites for infants’ capacity to recognize themselves in a mirror image. (...)
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  5. Mutual Recognition and the Dialectic of Master and Slave: Reading Hegel Against Kojève.Richard A. Lynch - 2001 - International Philosophical Quarterly 41 (1):33-48.