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  1. Hegel, Actuality, and the Power of Conceiving.Victoria I. Burke - 2021 - In Paul Giladi (ed.), Hegel and the Frankfurt School: Traditions in Dialogue. New York: Routledge.
    I shall argue that Hegel’s concept [Begriff] has emancipatory power [Macht]. In the Science of Logic, Hegel rejects both essentialist conceptions of identity and historical necessity, and he shows that conceiving [begreifen] (or ‘grasping’) is an anticipatory self-movement of thought. The relation between ‘essence’ and ‘concept’ in Book II of the Science of Logic is unlike the relation between ‘essence’ and ‘form’ in Plato to Kant. I will defend this claim not by comparing Hegel’s ‘essence [Wesen]’ with similar categories in (...)
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  2. Ful-Filling the Copula, Determining Nature: The Grammatical Ontology of Hegel's Metaphysics.Jeffrey Reid - 2017 - Journal of Speculative Philosophy 31 (4):575-593.
    Until their recent Anglo-American rehabilitation or reinvention, metaphysics, perhaps since Kant, have tended to be either philosophically avoided or rejected wholesale. The word itself has been taken as virtually synonymous with ideology and unscientific religiosity. Systematic metaphysical coherence has even been portrayed as harboring incipient totalitarianism. Epistemologically and politically, metaphysics have been reproached for their pernicious disregard for something called "reality."In both the Continental and analytic traditions, Hegel's philosophy has been seen as embodying all that is wrong with metaphysical endeavors. (...)
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  3. La teoría hegeliana de la inteligencia en la Lección sobre Filosofía de la Religión de 1827.Hector Ferreiro - 2015 - In Juan Lázaro Rearte & María Jimena Solé (eds.), La imaginación romántica: Antecedentes filosóficos – Resonancias artísticas. Los Polvorines (Buenos Aires): Ediciones de la Universidad Nacional de General Sarmiento. pp. 243-256.
    En la exposición de la filosofía del espíritu subjetivo teórico, la filosofía del Espíritu Absoluto no parece a primera vista jugar ningún rol. Sin embargo, las formas del Espíritu Absoluto son en el Sistema de Hegel la explicitación de los contenidos implicados por las formas cognitivas de la inteligencia. En este sentido, la filosofía del Espíritu Absoluto es la realización de las formas del espíritu subjetivo teórico; en el contexto del Espíritu Absoluto, pues, Hegel presupone en forma directa la primera (...)
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  4. Hegel on Reason and Unification of Truth-Claims.Ioannis Trisokkas - 2012 - In Pyrrhonian Scepticism and Hegel's Theory of Judgement. pp. 43-70.
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  5. Discours, langage et totalité (Hegel et Saussure).Jacques Brafman - 2010 - Revue de Métaphysique et de Morale 66 (2):265-285.
  6. Talking Cures: A Lacanian Reading of Hegel and Kierkegaard on Language and Madness.Daniel Berthold - 2009 - Philosophy, Psychiatry, and Psychology 16 (4):299-311.
  7. Von der Logik Zur Sprache: Stuttgarter Hegel-Kongress 2005.Rüdiger Bubner & Gunnar Hindrichs (eds.) - 2007 - Klett-Cotta.
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  8. 1. The Objective Discourse of Science.Jeffrey Reid - 2007 - In Real Words: Language and System in Hegel. Toronto: University of Toronto Press. pp. 1-17.
    How is Hegel's scientific (systematic) language meant to be objective? Through an examination of Hegel's theory of language, as outlined in the Encyclopedia, we understand how thought inhabits signs to form words, gaining in objectivity. The words of the positive sciences of the understanding are then taken up (reflected upon) syllogistically, where the discourse of Science is informed by the relative objectivity of its linguistic contents. The Philosophy of Nature, for example, does not reflect directly on nature but rather gains (...)
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  9. 2. The Ontological Grasp of Judgment.Jeffrey Reid - 2007 - In Real Words: Language and System in Hegel. University of Toronto Press. pp. 18-28.
    In order to understand Hegel's notion of scientific objectivity, as performative within logos itself, we have to comprehend Subjekt as both grammatical and psychical. The paper discovers the source of this idea, for Hegel, in Fichte's founding proposition, Ich bin Ich, and then further, in Hoelderlin's short text on Urteil und Sein.
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  10. 3. Why Hegel Didn’T Join the ‘Kant-Klub’: Reason and Speculative Discourse.Jeffrey Reid - 2007 - In Real Words: Language and System in Hegel. University of Toronto Press. pp. 29-39.
    The paper explores Hegel's earlier-than-supposed encounter with Kant's thought, at the Tuebingen Stift, where a reading group formed around the "radical" Kantian, C.I. Diez. The paper argues that Hegel avoided this group and its interpretation because its strictly anthropological interpretation of Kant and its eschewal of any reference to divine (absolute) revelation left it anchored in empirical understanding, leaving aside the speculative elements of Kantian philosophy, notably, the ideal agency of reason and the possibility of rational faith.
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  11. Real Words: Language and System in Hegel.Jeffrey Reid - 2007 - University of Toronto Press.
    There exists a very particular grasp of the relation between language and objectivity in the work of G.W.F. Hegel (1770-1831), one that rejects the idea of truth as the reflection between words and what they represent.Jeffrey Reid's Real ...
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  12. Hegel’s Ontological Grasp of Judgement and the Original Dividing of Identity Into Difference.Jeffrey Reid - 2006 - Dialogue 45 (1):29-43.
    Within Hegel’s system of science, judgement (Urteil) is thought’s original dividing from identity into difference. In the same context, judgement is also an act of predication where “subject” must be understood in both a grammatical and psychical sense. Thus, judgement expresses a language act that is a self-positing into the difference of being. This article looks at two examples where Hegel’s ontological notion of judgement obtains, then finds, the roots of this notion in Hölderlin and Fichte.Dans le système scientifique hégélien, (...)
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  13. Objective Language and Scientific Truth in Hegel.Jeffrey Reid - 2006 - Proceedings of the Hegel Society of America 17:95-110.
    The paper explores Hegel's theory of language, from the Subjective Spirit book of his Encyclopedia. Hegel distinguishes between linguistic signs, as arbitrary signifiers and words, which occur when the signs are filled with thought or meaning. Words have greater objectivity than signs. The words of the positive, empirical sciences are taken up into Hegelian Science (system), affording it greater objectivity, which it, reciprocally re-confers on its linguistic contents.
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  14. Die Sprachlichkeit Des Wahren Und Hegels Kritik Des »unmittelbaren Wissens«.Chong-Fuk Lau - 2004 - Hegel-Jahrbuch 6 (1):203-208.
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  15. The Infinite Movement of Self-Conception and Its Inconceivable Finitude: Hegel on Logos and Language.Karin de Boer - 2001 - Dialogue 40 (1):75-98.
    However, the interpretation I propose is not primarily meant to provide an answer to the question concerning Hegel’s understanding of language, but rather to be a detour which might lead us to see that the ultimate “element” which has already always intruded into the development of the absolute concept is not language, but something that precedes both language and thinking and cannot be questioned from the perspective of the absolute concept. This means that I will choose a two-fold strategy. First, (...)
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  16. Objectivité et discours chez Hegel.Jeffrey Reid - 2001 - Philosophiques 28 (2):351-367.
    L'objectivité dont s'occupe la science hégélienne n'est pas celle d'une réalité détachée, mue selon les lois dialectiques, et le discours scientifique n'est pas vrai et objectif parce qu'il serait la réflexion adéquate d'une telle réalité. L'objectivité scientifique chez Hegel doit être saisie comme le logos , c'est-à-dire le discours de la science elle-même dans son actualité existante. Il s'agit d'un discours qui est son objet et qui est l'objectivité véritable. Ce type de langage est seulement possible s'il est compris comme (...)
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  17. The Purloined Hegel: Semiology in the Thought of Saussure and Derrida.Tony Burns - 2000 - History of the Human Sciences 13 (4):1-24.
    This paper explores the thought of Hegel, Saussure and Derrida regarding the nature of the linguistic sign. It argues that Derrida is right to maintain that Hegel is an influence on Saussure. However, Derrida misrepresents both Hegel and Saussure by interpreting them as falling within the Platonic rather than the Aristotelian philosophical tradition.
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  18. Some Pragmatist Themes in Hegel's Idealism: Negotiation and Administration in Hegel's Account of the Structure and Content of Conceptual Norms.Robert B. Brandom - 1999 - European Journal of Philosophy 7 (2):164-189.
    Some Pragmatist Themes in Hegel’s Idealism:Negotiation and Administration in Hegel’sAccount of the Structure and Content ofConceptual NormsRobert B. BrandomThis paper could equally well have been titled ‘Some Idealist Themes in Hegel’sPragmatism’. Both idealism and pragmatism are capacious concepts, encompassingmany distinguishable theses. I will focus on one pragmatist thesis and one ideal-ist thesis (though we will come within sight of some others). The pragmatistthesis (what I will call ‘the semantic pragmatist thesis’) is that the use of conceptsdetermines their content, that is, (...)
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  19. Speech and Writing According to Hegel.Jacques Derrida - 1978 - Man and World 11 (1-2):107-130.
  20. Language in the Philosophy of Hegel.Daniel J. Cook - 1973 - The Hague: Mouton.
  21. Language and Consciousness in Hegel's Jena Writings.Daniel J. Cook - 1972 - Journal of the History of Philosophy 10 (2):197-211.