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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. Family Structures as Fields of Historical Tension: A Case Study in the Relation of Metaphysics and Politics.Christopher Yeomans - 2018 - In Micheal J. Thompson (ed.), Hegel’s Metaphysics and the Philosophy of Politics. New York, NY, USA: Routledge. pp. 227-251.
  3. Philosophy and the Absolute: The Modes of Hegel's SpeculationRobert Grant McRae Dordrecht: Nijhoff, 1985. Pp. Ix, 188. $31.00. [REVIEW]John Burbidge - 1987 - Dialogue 26 (2):385-386.
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  4. Was Hegel an Authoritarian Thinker? Reading Hegel's Philosophy of History on the Basis of His Metaphysics.Charlotte Baumann - forthcoming - Archiv für Geschichte der Philosophie.
    With Hegel’s metaphysics attracting renewed attention, it is time to address a longstanding criticism: Scholars from Marx to Popper and Habermas have worried that Hegel’s metaphysics has anti-individualist and authoritarian implications, which are particularly pronounced in his Philosophy of History, since Hegel identifies historical progress with reason imposing itself on individuals. Rather than proposing an alternative non-metaphysical conception of reason, as Pippin or Brandom have done, this article argues that critics are broadly right in their metaphysical reading of Hegel’s central (...)
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  5. Hegel’s Conception of Thinking in His Logics.Clinton Tolley - 2018 - In Sandra Lapointe (ed.), Logic from Kant to Russell. London: Routledge.
  6. 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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  7. Absolute Knowledge and the Problem of Systematic Completeness in Hegel’s Philosophy. Beach - 1981 - The Owl of Minerva 13 (2):10-10.
    As an important corollary of this interpretation of absolute knowledge, the dissertation concludes with the suggestion that Hegelian philosophy need not be regarded merely as an interesting curiosity in the history of ideas, but rather that it can serve as a vital and potentially rewarding source of fresh theoretical insights. ;Instead, the concrete completeness of speculative philosophy can only consist in the activity of a dynamical, ceaselessly self-examining and self-regulating intellectual community. In one sense, of course, no finite system can (...)
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  8. Hegel, Nietzsche, and Philosophy: Thinking Freedom. [REVIEW]Thom Brooks - 2004 - Philosophy 79 (1):149-153.
    This is a book review of Will Dudley, "Hegel, Nietzsche, and Philosophy".
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  9. STERN, ROBERT Hegel, Kant and the Structure of the Object. [REVIEW]Gerd Buchdahl - 1991 - Philosophy 66:129.
  10. Conscience, Recognition, and the Irreducibility of Difference In Hegel’s Conception of Spirit.Nathan Andersen - 2005 - Idealistic Studies 35 (2/3):119-136.
    Hegel’s conception of Spirit does not subordinate difference to sameness, in a way that would make it unusable for a genuinely intersubjective idealism directed to a comprehensive account of the contemporary world. A close analysis of the logic of recognition and the dialectic of conscience in the Phenomenology of Spirit demonstrates that the unity of Spirit emerges in and through conflict, and is forged in the process whereby particular encounters between differently situated individuals reveal and establish the emerging character and (...)
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  11. Absolute Subjectivity and Categorial Intuition. An Investigation Into the Structure of Hegel’s System. [REVIEW]Peter Baumanns - 1971 - Philosophy and History 4 (1):8-9.
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  12. Hegel’s Science of Logic. Formation and Reconstruction. [REVIEW]Johannes Balthasar - 1987 - Philosophy and History 20 (2):125-125.
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  13. The Problem of the Beginning in Hegel’s Philosophy. [REVIEW]Peter Baumanns - 1970 - Philosophy and History 3 (2):178-179.
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  14. The Productivity of the Antinomy. Hegel’s Dialectic in the Light of Genetic Epistemology and of Formal Logic. [REVIEW]Johannes Balthasar - 1986 - Philosophy and History 19 (1):22-23.
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  15. Passing-Over: The Death of the Author in Hegel’s Philosophy.Daniel Berthold - 2009 - Southern Journal of Philosophy 47 (1):25-47.
    Criticism of Hegel has been a central preoccupation of “postmodern” philosophy, from critical theory and deconstruction to Lacanianpsychoanalytic theory and Foucauldian “archaeology.” One of the most frequent criticisms is that Hegel’s invocation of “absolute knowledge”installs him in a position of authorial arrogance, of God-like authority, leaving the reader in a position of subservience to the Sage’s perfectwisdom. The argument of this article is that this sort of criticism is profoundly ironic, since Hegel’s construction of the role of the Sage possessing (...)
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  16. Religion and Philosophy In Hegel’s Philosophy of Religion.Edward Black - 1977 - The Monist 60 (2):198-212.
    In 1837 an eighteen-year old maker of verse epigrams wrote of Hegel.
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  17. Hegel’s Ontology and the Theory of Historicity. [REVIEW]Laura Byrne - 1990 - The Owl of Minerva 21 (2):197-203.
    Seyla Benhabib has presented us with the first English translation of a work of Marcuse which was published originally in 1932 as Hegels Ontologie und die Grundlegung einer Theorie der Geschichtlichkeit, and was reissued in 1968 by Klostermann in an unrevised edition under the abbreviated title, Hegels Ontologie und die Theorie der Geschichtlichkeit. Benhabib’s fluent and readable translation begins with a thoughtful and informative introduction and ends with a glossary which explains not only key terms, but also the relations between (...)
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  18. Truth and Reality in Marx and Hegel: A Reassessment. [REVIEW]Shlomo Avineri - 1985 - International Studies in Philosophy 17 (1):87-88.
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  19. Taking Hegel’s Logic Seriously.Thomas J. Bole - 1993 - Southwest Philosophy Review 9 (1):51-61.
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  20. Hegel Ou de la Raison Intégrale. [REVIEW]Didier Debaise - 2000 - Dialogue 39 (4):826-828.
    Le livre de Jean-Luc Gouin se présente comme une introduction à la philosophie de Hegel. Il cherche à retrouver ce qu'il y a de vivant dans cette pensée, à retrouver les débats et les nécessités qui l'animent. L'ambition de l'ouvrage est de mettre en perspective ce qui, en deçà des différentes propositions ou domaines, constitue la pensée hégélienne, ce qui en est le véritable moteur, de «déceler une certaine structure mouvante dans l'ensemble de l'œuvre du penseur». Dès lors, il s'écarte (...)
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  21. Hegel's Ladder: The Ethical Presuppositions of Absolute Knowing.J. M. Bernstein - 2000 - Dialogue 39 (4):803-818.
    The goal of Hegel's Phenomenology of Spirit is to achieve absolute knowing. Minimally, knowing can be absolute only if it is unconditioned or unlimited; that is, only if it is not essentially contrasted with some other possible knowing—say, God's—or is not restricted such that it necessarily does not pertain to certain items—say, freedom of the will, the immortality of the soul, or God. Knowing can be absolute only if these items, appropriately interpreted, are within its scope. However, if it can (...)
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  22. Critical Notice of Robert Pippin's "Logik Und Metaphysik: Hegels 'Reich der Schatten'".Dennis Schulting - 2016 - Critique 2016.
  23. Fundamentality Without Metaphysical Monism.James Kreines - 2016 - Bulletin of the Hegel Society of Great Britain:01-19.
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  24. Engels, Darwin, and Hegel's Idea of Contingency.Mitchell Aboulafia - 1980 - Studies in Soviet Thought 21 (3):211-219.
  25. The Plural Event: Descartes, Hegel, Heidegger.Andrew Benjamin - 1993 - Routledge.
    Benjamin provides new and important readings of key canonical texts in the history of philosophy in his sustained philosophical reworking of ontology. Amongst texts included are Hegel's _Difference Essay_ and the _Shorter Logic_ and Heidegger's _Time and Being_ and _The Question of Being_. The effective presence of ontology, defined as `an original difference', will be familiar to readers of his earlier writings. This book represents his most thorough and original contribution to contemporary philosophy to date.
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  26. 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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  27. An Introduction to Hegel. Freedom, Truth and History.Stephen Houlgate - 2005 - Wiley-Blackwell.
    This classic introduction to one of the most influential modern thinkers, G.W.F. Hegel has been made even more comprehensive through the addition of four new chapters. New edition of a classic introduction to Hegel. Enables students to engage with many aspects of Hegel’s philosophy. Covers the whole range of Hegel’s mature thought. Relates Hegel’s ideas to other thinkers, such as Luther, Descartes and Kant. Offers a distinctive and challenging interpretation of Hegel’s work.
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  28. Ontologie nach Kant und Hegel.Hans Friedrich Fulda - 1988 - In Dieter Henrich (ed.), Metaphysik nach Kant? Stuttgarter Hegel-Kongreß 1987. pp. 44-82.
  29. 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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  30. Die Sprachlichkeit Des Wahren Und Hegels Kritik Des »unmittelbaren Wissens«.Chong-Fuk Lau - 2004 - Hegel-Jahrbuch 6 (1):203-208.
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  31. Das Wesen in der Jenaer Zeit Hegels.Franz Ungler - 1980 - Hegel-Studien:157-180.
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  32. Paul Redding, Or: How I Learned to Stop Worrying so Much About Meaning and Love Hegel's Metaphysics and Kant's Epistemic Modesty.James Kreines - unknown
    In this interest of time, I’ll just say something directly: this is an incredible book. Reading it, thinking it through, is extremely rewarding. I haven’t read a work of philosophy that had as much impact on me since being in school myself. The book presents you with new ideas and connections and it forces you to see philosophy and its history in new ways, even if you (like me) had been quite attached to your old ways. The book got into (...)
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  33. 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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  34. Hegel Within Contemporary Logic.Elena Ficara - 2013 - Teoria 33 (1):297-312.
    In this paper I consider Hegel’s idea of logic in different passages of his work (in the Introduction to the Science of Logic, in the Vorbegriff of the Encyclopaedia Logic, in the Lectures on the History of Philosophy), and I compare it with some contemporary conceptions of logic. In my view, such a comparison is relevant in at least two senses. First, it makes possible to address the controversial question: «what kind of logic is Hegel’s logic?». Second, it allows to (...)
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  35. HEGELIAN ANALYTIC PHILOSOPHY: PHENOMENOLOGY, LOGIC AND HOLISM.Agemir Bavaresco - manuscript
    The classic analytic tradition associated the philosophy of George Berkeley with idealism. Yet in terms of the German Idealismus, Berkeley was no idealist. Rather, he described himself as an “immaterialist”. In the classic analytic tradition we find a misunderstanding of the German Idealismus. This paper will suggest, through reference to the work of Paul Redding, that Hegel’s Phenomenology of Spirit presents Idealismus as that which reconciles objectivity and subjectivity in the experience of consciousness. Hegel’s Phenomenology develops this idea in the (...)
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  36. Hegel, Nietzsche, and Metaphysics.Michael Bruce - 2011 - New Nietzsche Studies 8 (3-4):75-81.
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  37. What's Wrong with Rex? Hegel on Animal Defect and Individuality.Sebastian Rand - 2015 - European Journal of Philosophy 23 (1):68-86.
    In his Logic, Hegel argues that evaluative judgments are comparisons between the reality of an individual object and the standard for that reality found in the object's own concept. Understood in this way, an object is bad insofar as it fails to be what it is according to its concept. In his recent Life and Action, Michael Thompson has suggested that we can understand various kinds of natural defect in a similar way, and that if we do, we can helpfully (...)
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  38. Review of Henry Somers-Hall. Hegel, Deleuze, and the Critique of Representation: Dialectics of Negation and Difference. [REVIEW]Martijn Boven - 2012 - Review of Metaphysics 66 (2):384-386.
    In this rich and impressive new book, Henry Somers- Hall gives a nuanced analysis of the philosophical relationship between G. W. F. Hegel and Gilles Deleuze. He convincingly shows that a serious study of Hegel provides an improved insight into Deleuze’s conception of pure difference as the transcendental condition of identity. Somers- Hall develops his argument in three steps. First, both Hegel and Deleuze formulate a critique of representation. Second, Hegel’s proposed alternative is as logically consistent as Deleuze’s. Third, Deleuze (...)
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  39. Esperienza Del Tempo: Studio Su Hegel.Fabio Bazzani - 2009 - Clinamen.
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  40. Transcendental Empiricism: Deleuze's Response to Hegel. [REVIEW]Bruce Baugh - 1992 - Man and World 25 (2):133-148.
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  41. Hegel and Deleuze on Life, Sense, and Limit.Emilia Angelova - 2013 - In Karen Houle, Jim Vernon & Jean-Clet Martin (eds.), Hegel and Deleuze: Together Again for the First Time. Northwestern University Press.
  42. Actualization: Enrichment and Loss.Bruce Baugh - 2013 - In Karen Houle, Jim Vernon & Jean-Clet Martin (eds.), Hegel and Deleuze: Together Again for the First Time. Northwestern University Press.
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  43. At the Crossroads of Philosophy and Religion: Deleuze's Critique of Hegel.Brent Adkins - 2013 - In Karen Houle, Jim Vernon & Jean-Clet Martin (eds.), Hegel and Deleuze: Together Again for the First Time. Northwestern University Press.
  44. Reinhold and Hegel on the Principle and Systematicity of Philosophy.Rolf Ahlers - 2005 - Idealistic Studies 35 (2-3):215-253.
    In the United States the relationship between Hegel and Schelling divides into two camps: The first sees Hegel’s critical remarks in the Phenomenology not directed against Schelling himself but against Schelling’s adherents. I provide here detailed arguments for the minority view: Although Hegel did collaborate with Schelling in the early Jena years even opposing Reinhold, he nonetheless worked with Reinhold’s arguments on the origins and systematicity of philosophy differently than did Schelling: The rift between the two giants really goes back (...)
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  45. "Abstraktion Und Konkretion Bei Hegel Und Kierkegaard," by Eduard von Hagen.Martin A. Bertman - 1972 - Modern Schoolman 49 (2):191-191.
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  46. "Hegel's Idea of Philosophy," by Quentin Lauer, S.J.Martin A. Bertman - 1973 - Modern Schoolman 50 (3):315-315.
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  47. Kierkegaard is Standing by Himself--Through Hegel's Help. The Notion of Sacrifice in Kiekegaard's Works of Love.Paolo Diego Bubbio - 2012 - In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
  48. God, Incarnation, and Metaphysics in Hegel’s Philosophy of Religion.Paolo Diego Bubbio - 2014 - Sophia (4):1-19.
    In this article, I draw upon the ‘post-Kantian’ reading of Hegel to examine the consequences Hegel’s idea of God has on his metaphysics. In particular, I apply Hegel’s ‘recognition-theoretic’ approach to his theology. Within the context of this analysis, I focus especially on the incarnation and sacrifice of Christ. First, I argue that Hegel’s philosophy of religion employs a distinctive notion of sacrifice (kenotic sacrifice). Here, sacrifice is conceived as a giving up something of oneself to ‘make room’ for the (...)
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  49. System and History in Hegel.Klaus Brinkmann - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 7:169-177.
    The role of history in Hegel’s system is puzzling. On one hand, Hegel argues that truth is necessarily the outcome of development, and to that extent historical. On the other hand, however, this development is said to be a mere “play” of the Idea with itself. Moreover, Hegel’s claim in Enc. §14 that the historical development of spirit follows its systematic development not only implies that the systematic structure of the Idea precedes its historical unfolding but also makes history deterministic. (...)
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  50. Hegel, Nietzsche and the Criticism of Metaphysics.Daniel W. Conway - 1988 - Review of Metaphysics 42 (1):145-147.
    As his ambitious title suggests, Houlgate intends his study to compare and contrast the respective critical methodologies of Hegel and Nietzsche. Toward this end, Houlgate endeavors to establish two central points. First, despite their obvious differences, Hegel and Nietzsche share as a common objective the development of a systematic critique of metaphysical speculation. They both agree that Western metaphysics largely impoverishes life by privileging the formal, lifeless abstractions of a spectral realm. Second, although Nietzsche is perhaps the more famous critic (...)
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