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  1. Problems in Hegel's Dialectic of Feeling.Timo Airaksinen - 1980 - Philosophy and Phenomenological Research 41 (1/2):1-25.
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  2. The Certainty of Sense-Certainty.Nathan Andersen - 2010 - Idealistic Studies 40 (3):215-234.
    Commentators on the Phenomenology of Spirit have offered careful but conflicting accounts of Hegel’s chapter on sense-certainty, either defending his starting point and analysis or challenging it on its own terms for presupposing too much. Much of the disagreement regarding both the subject matter and success of Hegel’s chapter on sense-certainty can be traced to misunderstandings regarding the nature and role of certainty itself in the Phenomenology of Spirit. Specifically, such confusions can be traced to a failure to appreciate the (...)
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  3. Hegel's Theory of Mental Activity. [REVIEW]Richard E. Aquila - 1991 - Philosophy and Phenomenological Research 51 (3):663-675.
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  4. The Instrumentality of Passion in the World of Reason: Hegel and Marx.Schlomo Avineri - 1973 - Political Theory 1 (4):388-398.
  5. Hegel's System. The Idealism of Subjectivity and the Problem of Intersubjectivity. Vol. 2.Johannes Balthasar - 1989 - Philosophy and History 22 (2):143-144.
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  6. Self-Awareness in Hegel's Phenomenology of the Mind.Johannes Balthasar - 1989 - Philosophy and History 22 (1):31-32.
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  7. Talking Cures: A Lacanian Reading of Hegel and Kierkegaard on Language and Madness.Daniel Berthold - 2009 - Philosophy, Psychiatry, and Psychology 16 (4):299-311.
  8. Intentionality and Madness in Hegel's Psychology of Action.Daniel Berthold-Bond - 1992 - International Philosophical Quarterly 32 (4):427-441.
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  9. The Structure of Desire and Recognition: Self-Consciousness and Self-Constitution.Robert B. Brandom - 2007 - Philosophy and Social Criticism 33 (1):127-150.
    It is argued that at the center of Hegel’s phenomenology of consciousness is the notion that experience is shaped by identification and sacrifice. Experience is the process of self - constitution and self -transformation of a self -conscious being that risks its own being. The transition from desire to recognition is explicated as a transition from the tripartite structure of want and fulfillment of biological desire to a socially structured recognition that is achieved only in reciprocal recognition, or reflexive recognition. (...)
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  10. Hegel and the Normativity of the Concept.Victoria I. Burke - 2011 - Idealistic Studies 1 (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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  11. Hegel and the Human Spirit.Clark Butler - 1987 - The Owl of Minerva 19 (1):105-111.
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  12. Hegel and Freud: A Comparison.Clark Butler - 1976 - Philosophy and Phenomenological Research 36 (4):506-522.
    This article compares Freud and Hegel, arguing that Freud independently uncovered and used the Hegelian dialectical method. It is argued that Freud used the method in reconstructing the psycho-sexual development of the individual begining with sense-certainty in the Phenomenology of Spirit and proceeding through the dialectic of self-consciousness. The development in prehistory from food-gathering (oral assimilative stage) through hunting (anal aggressive stage), the pastoral and agricultural stages (lordship and bondage) to the city state (stoici stage), is briefly presented. This article (...)
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  13. Longing for Recognition.Judith Butler - 2010 - In Kimberly Hutchings & Tuija Pulkkinen (eds.), Hegel's Philosophy and Feminist Thought: Beyond Antigone? Palgrave-Macmillan.
  14. Hegel's Phenomenological Analysis and Freud's Psychoanalysis.Darrel E. Christensen - 1968 - International Philosophical Quarterly 8 (3):356-378.
  15. Hegel on Desire's Knowledge.David Ciavatta - 2008 - Review of Metaphysics 61 (3):527-554.
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  16. "Hegel's Philosophy of Subjective Spirit," Edited and Translated with an Introduction and Explanatory Notes by Michael J. Petry.James Collins - 1979 - Modern Schoolman 56 (4):369-371.
  17. Logic and History of Consciousness in the Introduction to Hegel's Encyclopedia.Allegra de Laurentiis - 1998 - Southwest Philosophy Review 14 (2):17-28.
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  18. Hegel's Philosophy of Mind.Georg Wilhelm Friedrich Hegel - 1970 - Oxford University Press,.
    Hegel is an immensely important yet difficult philosopher. His Philosophy of Mind is one of the main pillars of his thought. Michael Inwood, highly respected for his previous work on Hegel, presents this central work to the modern reader in an accurate new translation supported by a philosophically sophisticated editorial introduction and elucidating scholarly commentary.
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Hegel: Consciousness
  1. Language and Consciousness in Hegel's Jena Writings.Daniel J. Cook - 1972 - Journal of the History of Philosophy 10 (2):197-211.
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  2. Ist die Identität des Selbstbewußtseins in Fichtes System unerreichbar? Hegels methodologische Kritik in der Differenzschrift.Patrick Grüneberg - 2007 - Hegel-Jahrbuch 2:121--125.
    Die Titelfrage resultiert aus Hegles Kritik an der Transzendentalphilosophie Fichtes. Zentral steht dabei der Vorwurf Hegels, daß Fichte nur eine einseitige Form der Subjekt-Objekt-Identität denkt: Die Identität beider sei subjektiv, sodaß Fichte nicht zur absoluten Identität komme. Im folgenden wird die Frage auf Grundlage zweier Argumente Hegels bezüglich der Analyse des theoretischen Selbstbewußtseins durch Fichte beantwortet, die in der sogenannten Differenzschrift vorgebracht werden. Nach einigen Vorbemerkungen zum Ansatz Hegels erfolgt eine Darstellung der Analyse und der Kritik am Fichteschen Ansatz. Im (...)
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Hegel: Self-Consciousness
  1. On Hegel, the Subject, and Political Justification.Andrew Chitty - 1996 - Res Publica 2 (2):181-203.
    This article argues that Hegel's political philosophy is grounded in the idea of mutual recognition, and the associated notion of the subject, which he derived from Fichte and elaborated in the Phenomenology of Spirit and Philosophy of Mind.
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Hegel: Critique of Cartesianism
  1. Ragione e relazione la fenomenologia di hegel corne tropologia.Italo Testa - 2003 - Giornale di Metafisica 25 (2):371-392.
    This article deals with the question of skepticism within Hegel's Phenomenology. The article reconstructs the role played by the tropes of ancient skepticism in Hegel's criticism of foundationalism and monological thinking. Furthermore, the skeptical method applied by Hegel is read as a sort of negative dialectics that is constitutive of a relational theory of rationality, and which culminates in his conception of the Absolute Knowing as speculative tropology.
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Hegel: Feeling
  1. How Spirit Feels.David Haekwon Kim - 2014 - Parrhesia: A Journal of Critical Philosophy 19:113-121.
Hegel: Representation
  1. A teoria hegeliana da imaginação.Hector Ferreiro - 2016 - Ágora Filosófica 16 (1):139-154.
    No processo do conhecimento a imaginação desempenha para Hegel o estágio no qual a mente humana dissocia o objeto em dois diferentes conteúdos, o conteúdo-coisa do mundo externo e o conteúdo interno da própria mente, de tal modo que ambas as versões do mesmo devem corroborar-se mutuamemente ao modo de uma síntese simples de elementos heterogéneos que apenas em seu cotejamento reconhecem sua identidade. Na atividade de compreensão, ao contrário, este dualismo é suprassumido e, com ele, o empirismo e a (...)
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  2. Hegels Theorie der Intelligenz Als Grundlegung der Unmöglichkeit des Unvernünftigen.Hector Ferreiro - 2015 - In Christoph Asmuth & Simon Gabriel Neuffer (eds.), Irrationalität. Würzburg: Königshausen & Neumann. pp. 71-81.
    Hegel definiert „Vernunft” als die Einheit der Objektivität und der Subjektivität. Diese Definition bedeutet nicht, dass für Hegel nur das Subjekt existiert, welches sich das Objekt dementsprechend nur in seinem Inneren vorstellt; eine solche Definition bedeutet nämlich nicht, dass es für Hegel keine Außenwelt gibt, sondern eigentlich, dass es für ihn nichts gibt, was als solches unvernünftig ist. Als Einheit des Subjekts, das erkennt, und des Objekts, das erkannt wird, umfasst die Vernunft für Hegel alles, was es gibt und geben (...)
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  3. La abstracción en la teoría del conocimiento de Hegel.Hector Ferreiro - 2012 - Apuntes Filosóficos 21 (41):76-88.
    En la filosofía de Aristóteles y en la filosofía escolástica de cuño aristotélico, la abstracción constituía un acto fundamental del proceso cognitivo: marcaba el salto o ascenso de la sensibilidad a la inteligibilidad, del conocimiento del individuo al conocimiento de su esencia. En la teoría del conocimiento de Hegel, por el contrario, el concepto abstracto o, como Hegel prefiere llamarlo, la “representación abstracta” o “representación universal” es tan sólo un momento intermedio en el proceso fluido que va del conocimiento del (...)
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Hegel: Thought
  1. Cognition and Finite Spirit.John W. Burbidge - 2005 - In David Carlson (ed.), Hegel's Theory of the Subject. Palgrave-Macmillan.
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  2. Hegels Theorie der Intelligenz Als Grundlegung der Unmöglichkeit des Unvernünftigen.Hector Ferreiro - 2015 - In Christoph Asmuth & Simon Gabriel Neuffer (eds.), Irrationalität. Würzburg: Königshausen & Neumann. pp. 71-81.
    Hegel definiert „Vernunft” als die Einheit der Objektivität und der Subjektivität. Diese Definition bedeutet nicht, dass für Hegel nur das Subjekt existiert, welches sich das Objekt dementsprechend nur in seinem Inneren vorstellt; eine solche Definition bedeutet nämlich nicht, dass es für Hegel keine Außenwelt gibt, sondern eigentlich, dass es für ihn nichts gibt, was als solches unvernünftig ist. Als Einheit des Subjekts, das erkennt, und des Objekts, das erkannt wird, umfasst die Vernunft für Hegel alles, was es gibt und geben (...)
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  3. Figures of Hegelian Dialectics: Observations on “The Cross and the Rose”.Elena Ficara - 2010 - Archivio di Storia Della Cultura 23.
    This essay analyses Hegel’s use of the metaphor of «the cross and the rose», not only in the Preface to the Grundlinien der Philosophie des Rechts, which all major interpretations refer to, but also in two other texts: Wer denkt abstrakt? of 1807 and the 1829 review of Schubart's and Garganico’s Über Philosophie überhaupt... In Wer denkt abstrakt? Hegel criticizes a sentimental, as equivalent to a «non concrete», interpretation of the figure; in the Preface he claims that «reason is the (...)
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  4. Immagini della dialettica hegeliana. Osservazioni su "la croce e la rosa".Elena Ficara - 2010 - Archivio di Storia Della Cultura 23:279-294.
    This essay analyses Hegel’s use of the metaphor of «the cross and the rose», not only in the Preface to the Grundlinien der Philosophie des Rechts, which all major interpretations refer to, but also in two other texts: Wer denkt abstrakt? of 1807 and the 1829 review of Schubart's and Garganico’s Über Philosophie überhaupt... In Wer denkt abstrakt? Hegel criticizes a sentimental, as equivalent to a «non concrete», interpretation of the figure; in the Preface he claims that «reason is the (...)
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  5. Self-Reference and Logical Memory in Hegel's Theory of the Concept.Elisa Magrì - 2011 - Revista Eletrônica Estudos Hegelianos 1 (15):129-143.
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  6. Hegel and Kant on Reason and the Unconditioned.Clinton Tolley - 2017 - Hegel Studien 50:131-141.
Hegel: Philosophy of Mind, Misc
  1. Chair de l'Esprit Et Esprit de la Chair Chez Hegel, Schelling Et Husserl.Natalie Depraz - 1996 - Revue Philosophique De Louvain 94 (1):19-42.
  2. A teoria hegeliana da imaginação.Hector Ferreiro - 2016 - Ágora Filosófica 16 (1):139-154.
    No processo do conhecimento a imaginação desempenha para Hegel o estágio no qual a mente humana dissocia o objeto em dois diferentes conteúdos, o conteúdo-coisa do mundo externo e o conteúdo interno da própria mente, de tal modo que ambas as versões do mesmo devem corroborar-se mutuamemente ao modo de uma síntese simples de elementos heterogéneos que apenas em seu cotejamento reconhecem sua identidade. Na atividade de compreensão, ao contrário, este dualismo é suprassumido e, com ele, o empirismo e a (...)
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  3. Der Streit Um Die Hundert Taler: Begriff Und Erkenntnis des Wirklichen Bei Kant Und Hegel.Hector Ferreiro - 2016 - Revista Eletrônica Estudos Hegelianos 21:23-38.
    In the Transcendental Dialectic (KrV, A 599-560/B 627-628), Kant presents the argument of the hundred talers as a concrete example of his general claim against conceiving existence as a real predicate. According to Kant, the content of concepts can be completely determined as merely possible content; in the existential judgment, the subject then relates the completely determined content of his internal thoughts with perception: it is only through perception that the subject knows the content of his concepts as real things (...)
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  4. Hegels Theorie der Intelligenz Als Grundlegung der Unmöglichkeit des Unvernünftigen.Hector Ferreiro - 2015 - In Christoph Asmuth & Simon Gabriel Neuffer (eds.), Irrationalität. Würzburg: Königshausen & Neumann. pp. 71-81.
    Hegel definiert „Vernunft” als die Einheit der Objektivität und der Subjektivität. Diese Definition bedeutet nicht, dass für Hegel nur das Subjekt existiert, welches sich das Objekt dementsprechend nur in seinem Inneren vorstellt; eine solche Definition bedeutet nämlich nicht, dass es für Hegel keine Außenwelt gibt, sondern eigentlich, dass es für ihn nichts gibt, was als solches unvernünftig ist. Als Einheit des Subjekts, das erkennt, und des Objekts, das erkannt wird, umfasst die Vernunft für Hegel alles, was es gibt und geben (...)
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  5. 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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  6. Sedgwick, Sally., Hegel's Critique of Kant: From Dichotomy to Identity.Trip Glazer - 2013 - Review of Metaphysics 66 (3):600-602.
  7. How Spirit Feels.David Haekwon Kim - 2014 - Parrhesia: A Journal of Critical Philosophy 19:113-121.