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  1. Hegel’s Ethics of Recognition.Robert R. Williams - 1997 - University of California Press.
    In this significant contribution to Hegel scholarship, Robert Williams develops the most comprehensive account to date of Hegel's concept of recognition. Fichte introduced the concept of recognition as a presupposition of both Rousseau's social contract and Kant's ethics. Williams shows that Hegel appropriated the concept of recognition as the general pattern of his concept of ethical life, breaking with natural law theory yet incorporating the Aristotelian view that rights and virtues are possible only within a certain kind of community. He (...)
     
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  2.  35
    Recognition: Fichte and Hegel on the Other.Robert R. WILLIAMS - 1992 - State University of New York Press.
    Investigates the concept of recognition (anerkennen) under which term the German idealists discussed the Other, intersubjectivity, the interhuman.
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  3. Hegel’s Ethics of Recognition.Robert R. Williams - 1997 - University of California Press.
    In this significant contribution to Hegel scholarship, Robert Williams develops the most comprehensive account to date of Hegel's concept of recognition. Fichte introduced the concept of recognition as a presupposition of both Rousseau's social contract and Kant's ethics. Williams shows that Hegel appropriated the concept of recognition as the general pattern of his concept of ethical life, breaking with natural law theory yet incorporating the Aristotelian view that rights and virtues are possible only within a certain kind of community. He (...)
     
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  4.  36
    Tragedy, Recognition, and the Death of God: Studies in Hegel and Nietzsche.Robert R. Williams - 2012 - Oxford University Press.
    Robert R. Williams offers a bold new account of divergences and convergences in the work of Hegel and Nietzsche. He explores four themes - the philosophy of tragedy; recognition and community; critique of Kant; and the death of God - and explicates both thinkers' critiques of traditional theology and metaphysics.
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  5.  6
    The Inseparability of Love and Anguish.Robert R. Williams - 2013 - In Angelica Nuzzo (ed.), Hegel on Religion and Politics. State University of New York Press. pp. 133.
  6.  6
    Introduction.Robert R. Williams - 2001 - Proceedings of the Hegel Society of America 15:1-20.
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  7.  72
    Hegel and Nietzsche: Recognition and Master/Slave.Robert R. Williams - 2001 - Philosophy Today 45 (9999):164-179.
  8.  12
    Hegel and Nietzsche: Recognition and Master/Slave.Robert R. Williams - 2001 - Philosophy Today 45 (Supplement):164-179.
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  9.  63
    Hegel’s True Infinity As Panentheism: Reply to Robert Wallace.Robert R. Williams - 2010 - The Owl of Minerva 42 (1/2):137-152.
    Hegel’s True Infinite is “well known” but there is little consensus concerning its meaning. The true infinite is introduced in Hegel’s deconstruction of traditional conceptions of quality, determinacy and reality as wholly positive and from which negation, limitation and determinacy are excluded. Everything is other than and unrelated to everything else. These assumptions yield the stubborn category of finitude as an absolute limit, and of God as abstract unknowable Beyond. But Hegel claims that every attempt to separate the infinite from (...)
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  10.  58
    Sartre’s Strange Appropriation of Hegel.Robert R. Williams - 1991 - The Owl of Minerva 23 (1):5-14.
    Alfred Schutz identified two different approaches to the problem of intersubjectivity. The first is the transcendental, which maintains the primacy of subjectivity, and identifies the problem of the other as a transcendental problem. For example, in Husserl’s phenomenological idealism, all meaning is relative to a transcendental constituting subject. Hence the “problem of intersubjectivity” is to show how the other comes to be constituted, comes to be meant as a sense. The difficulty with such an approach is that if the other (...)
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  11.  9
    Hegel on Socrates and Irony.Robert R. Williams - 2003 - Proceedings of the Hegel Society of America 16:67-86.
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  12. The Displacement of Recognition by Coercion in Fichte's Grundlage des Naturrechts'.Robert R. Williams - 2002 - In Daniel Breazeale & Tom Rockmore (eds.), New Essays on Fichte's Later Jena Wissenschaftslehre. Northwestern University Press.
     
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  13.  14
    The Inseparability of Love and Anguish.Robert R. Williams - 2013 - Proceedings of the Hegel Society of America 21:133-156.
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  14. Ricoeur on Recognition.Robert R. Williams - 2008 - European Journal of Philosophy 16 (3):467-473.
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  15.  42
    Discernment in the Realm of Shadows: Absolute Knowing and Otherness.Robert R. Williams - 1995 - The Owl of Minerva 26 (2):133-148.
    I wish to thank Prof. Houlgate for his thoughtful article, especially in view of his agreement with so much of the argument of Recognition. I welcome his concurrence with many of my theses: that there is an account of intersubjectivity in German idealism, that reason is social, that love is the most important form of reciprocal recognition, and that Hegel does not reduce the other to the same. His analysis of both Fichte and Hegel is sophisticated and perceptive. Before responding (...)
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  16.  65
    Ricoeur on Recognition.Robert R. Williams - 2008 - European Journal of Philosophy 16 (3):467-473.
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  17.  85
    Hegel’s Critique of Kant.Robert R. Williams - 2006 - The Owl of Minerva 38 (1/2):9-34.
    This essay examines Hegel’s critique of Kant’s concept of critical philosophy, set forth principally in his Phenomenology of Spirit and Encyclopedia. In the former Hegel presents a hermeneutical critique of Kant, to wit, the concept of critique presupposes a concept of knowledge construed as an instrument. On this assumption the “instrument” of knowledge is supposed to be examined apart from and in advance of its application. But Hegel objects that the underlying conception of knowledge as an instrument undermines the cognitive (...)
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  18.  80
    Hegel’s Concept of The True Infinite.Robert R. Williams - 2010 - The Owl of Minerva 42 (1/2):89-122.
    According to Hegel, the true infinite is the fundamental concept of philosophy. Yet despite this fact, there is absence of consensus concerning its meaning and significance. The true infinite challenges the currently dominant non-metaphysical interpretations of Hegel, as it challenged the dominance of the Kantian framework in its own day, specifically Kant’s attack on theology and his treatment of theology as a postulate of moralit y. Kant admits that the God-postulate has only subjective necessity and validity, and is an expression (...)
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  19.  16
    Hegel's Concept of Geist.Robert R. Williams - 1987 - Proceedings of the Hegel Society of America 8:1-20.
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  20.  43
    God in History.Robert R. Williams - 1991 - The Owl of Minerva 22 (2):234-237.
  21.  40
    Schleiermachers Denken: Die Bewußtseinslehre in Schleiermachers Philosophischer Ethik Als Schlussel Zu Seinem Denken.Robert R. Williams - 1985 - The Owl of Minerva 17 (1):89-92.
    The subtitle of this dissertation raises the expectation that at last here is a study which will offer up the “key” to Schleiermacher’s thought. Given the widely differing assessments of Schleiermacher, ranging from those who see him as a betrayer of theology à la Feuerbach, to those who see him as a pioneer in theological reconstruction from whom much is yet to be learned, it is clear that such a “key” to Schleiermacher’s thought would be very desirable. Moreover, given Schleiermacher’s (...)
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  22.  43
    Beyond Tradition and Modernity: Hodgson’s Hegel and Christian Theology.Robert R. Williams - 2006 - The Owl of Minerva 37 (1):29-56.
    Although Hegel has been rediscovered frequently, few have focused on Hegel’s speculative theology. Since Hegel criticizes traditional theology, it is widely assumed that he must be an atheist. But Hegel rejects the alternatives of a fossilized orthodoxy and a post-religious secularity. Hegel’s speculative philosophy has profound significance for Christian theological reconstruction. This essay focuses on Hegel’s philosophy of religion as a philosophical theology in the post-Kantian, post-Enlightenment context. Hegel rejects philosophies of finitude as nihilistic. Second, it examines how Hegel’s attempt (...)
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  23.  55
    Hegel and Skepticism.Robert R. Williams - 1992 - The Owl of Minerva 24 (1):71-82.
    The pairing of Hegel with skepticism may seem at first to be an “odd couple.” But such a mistaken first impression dissipates upon a closer examination of Hegel’s early essay, “Relationship of Skepticism to Philosophy: Exposition of its Different Modifications and Comparison of the Latest Form with the Ancient One.” Far from the standard picture of someone oblivious to critical epistemological issues, this essay reveals a Hegel who is not only a student, but also a defender of ancient skepticism against (...)
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  24.  3
    Double Transition, Dialectic, and Recognition.Robert R. Williams - 2007 - Proceedings of the Hegel Society of America 18:31-61.
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  25.  35
    A Scholarly Note?Robert R. Williams - 1982 - The Owl of Minerva 14 (2):9-10.
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  26.  49
    Reason, Authority, and Recognition in Hegel's Theory of Education.Robert R. Williams - 2000 - The Owl of Minerva 32 (1):45-63.
    When one thinks of Hegel in relation to the theme of education, the first book that comes to mind is his Phenomenology of Spirit, which he characterizes as the education of ordinary consciousness to the standpoint of science. This book is a selfcompleting skepticism that, considered from the standpoint of immediate, natural consciousness is a highway of despair, but, considered from the standpoint of the phenomenological observers, is the education of ordinary consciousness to the standpoint of absolute knowing and system. (...)
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  27.  34
    Hegel and Whitehead as Categorial Thinkers.Robert R. Williams - 1985 - The Owl of Minerva 17 (1):41-53.
    A superficial glance at the philosophies of Hegel and Whitehead reveals some not insignificant thematic parallels and/or convergences: Both take process rather than static substance to be central, and both conceive it as a social, organic whole; both share a critique of the philosophical tradition of substance metaphysics, and both reject the substance-accident scheme. The question arises whether such thematic parallels are merely fortuitious, or grounded in yet more fundamental convergence. A formidable obstacle in making such a determination is created (...)
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  28.  27
    The Absolute, Community, and Time.Robert R. Williams - 1989 - Idealistic Studies 19 (2):141-153.
    This paper examines a topic already much discussed in Royce’s time, namely the debate between Royce and James over the absolute. However, the occasion for taking up this topic again is John E. Smith’s article in which it is claimed that Royce’s own intellectual development moves away from his earlier conception of the absolute and toward the concept of community. This is not so much a conceptual development on Royce’s part, but rather a gradual clarification of Royce’s basic concepts and (...)
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  29.  41
    Towards a Non-Foundational Absolute Knowing.Robert R. Williams - 1998 - The Owl of Minerva 30 (1):83-101.
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  30.  55
    Hegel and Transcendental Philosophy.Robert R. Williams - 1985 - Journal of Philosophy 82 (11):595-606.
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  31.  35
    Recognizing Recognition?Robert R. Williams - 1995 - The Owl of Minerva 26 (2):237-241.
    Although Elliot L. Jurist’s review of Recognition: Fichte and Hegel on the Other was not unfavorable and indeed very helpful in showing the importance of the topic of recognition for contemporary philosophy, he nevertheless so fundamentally misrepresents my position that I am obliged to reply. For those who may have missed the review, the central issues are the following: Jurist asserts.
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  32.  8
    Will Dudley, Hegel, Nietzsche, and Philosophy: Thinking Freedom , Pp. Xvii + 344. ISBN 052181250X. £35.35.Robert R. Williams - 2003 - Hegel Bulletin 24 (1-2):89-96.
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  33.  19
    Hegel and Skepticism.Robert R. Williams - 1993 - The Owl of Minerva 25 (1):84-88.
    Forster’s study is welcome and important, not least because it corrects the widespread but mistaken impression that Hegel and skepticism are mutually exclusive opposites. Forster is one of the few who have taken seriously Hegel’s early Critical Journal essay, “The Relationship of Skepticism to Philosophy.” This essay shows that, contrary to received opinion, Hegel was not only familiar with skepticism, but also that he regarded ancient skepticism as more important than its modern Humean counterpart. But the point is not simply (...)
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  34.  5
    Hegel and Heidegger.Robert R. Williams - 1989 - Proceedings of the Hegel Society of America 9:135-157.
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  35.  11
    Beyond Authority and Hermeneutics: Edward Farley's Ecclesial Reflection.Robert R. Williams - 1983 - Philosophy Today 27 (1):18-30.
  36.  11
    Good, Evil, and the Face: Edward Farley's Good and Evil.Robert R. Williams - 1992 - Philosophy Today 36 (3):281-293.
  37.  26
    Harris, H. S. Hegel’s Ladder.Robert R. Williams - 1999 - Review of Metaphysics 53 (1):167-170.
  38.  16
    Editions and Translations.James Wetzel, Leonard F. Wheat, Robert L. Wicks, Robert R. Williams & David Wolfsdorf - 2013 - Journal of the History of Philosophy 51 (3):503-505.
  39.  35
    Review of Robert M. Wallace, Hegel's Philosophy of Reality, Freedom, and God[REVIEW]Robert R. Williams - 2006 - Notre Dame Philosophical Reviews 2006 (1).
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  40.  1
    Theology and Tragedy.Robert R. Williams - 1992 - Proceedings of the Hegel Society of America 11:39-58.
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  41.  26
    G. W. F. Hegel, Robert F. Brown (Ed., Tr.), Lectures on the History of Philosophy 1825-6: Volume I: Introduction and Oriental Philosophy[REVIEW]Robert R. Williams - 2010 - Notre Dame Philosophical Reviews 2010 (7).
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  42.  9
    Freedom as Correlation.Robert R. Williams - 2013 - Proceedings of the Hegel Society of America 20:155-179.
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  43.  10
    Hegel and Transcendental Philosophy.Robert R. Williams - 1985 - Journal of Philosophy 82 (11):595.
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  44.  8
    Hegel’s Critique of Kant.Robert R. Williams - 2006 - The Owl of Minerva 38 (1/2):9-34.
    This essay examines Hegel’s critique of Kant’s concept of critical philosophy, set forth principally in his Phenomenology of Spirit and Encyclopedia. In the former Hegel presents a hermeneutical critique of Kant, to wit, the concept of critique presupposes a concept of knowledge construed as an instrument. On this assumption the “instrument” of knowledge is supposed to be examined apart from and in advance of its application. But Hegel objects that the underlying conception of knowledge as an instrument undermines the cognitive (...)
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  45.  24
    Book Reviews. [REVIEW]C. Stephen Evans, Mark C. E. Peterson, Paul G. Muscari, Robert R. Williams, M. Jamie Ferreira, James C. Edwards & John Macquarrie - 1990 - International Journal for Philosophy of Religion 28 (1):47-61.
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  46.  7
    Schleiermachers Denken: Die Bewußtseinslehre in Schleiermachers Philosophischer Ethik Als Schlussel Zu Seinem Denken. [REVIEW]Robert R. Williams - 1985 - The Owl of Minerva 17 (1):89-92.
    The subtitle of this dissertation raises the expectation that at last here is a study which will offer up the “key” to Schleiermacher’s thought. Given the widely differing assessments of Schleiermacher, ranging from those who see him as a betrayer of theology à la Feuerbach, to those who see him as a pioneer in theological reconstruction from whom much is yet to be learned, it is clear that such a “key” to Schleiermacher’s thought would be very desirable. Moreover, given Schleiermacher’s (...)
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  47.  18
    Beyond Hegel and Nietzsche: Philosophy, Culture and Agency (Review). [REVIEW]Robert R. Williams - 2002 - Journal of the History of Philosophy 40 (3):408-409.
    Robert R. Williams - Beyond Hegel and Nietzsche: Philosophy, Culture and Agency - Journal of the History of Philosophy 40:3 Journal of the History of Philosophy 40.3 408-409 Book Review Beyond Hegel and Nietzsche: Philosophy, Culture and Agency Elliot L. Jurist. Beyond Hegel and Nietzsche: Philosophy, Culture and Agency. Cambridge, MA: The MIT Press, 2000. Pp. xii + 355. Cloth, $37.95. Challenging the contemporary consensus that one must choose either Hegel or Nietzsche, Elliot Jurist joins the "rapprochement thesis" originated by (...)
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  48.  12
    Goldman, Avery., Kant and the Subject of Critique: On the Regulative Role of the Psychological Idea.Robert R. Williams - 2013 - Review of Metaphysics 67 (1):164-165.
  49.  8
    There is No We.Robert R. Williams - 2015 - In Violetta L. Waibel (ed.), Fichte Und Sartre Über Freiheit: Das Ich Und der Andere. De Gruyter. pp. 163-186.
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  50.  10
    Some Uses of Phenomenology in Schleiermacher's Theology.Robert R. Williams - 1982 - Philosophy Today 26 (2):171-191.
    The general thesis is that schleiermacher anticipated husserlian phenomenological method, Specifically: (1) the redirecting of attention away from second order constructions to the things themselves; (2) the uncovering of the thesis of the natural attitude and its suspension; (3) the phenomenological reduction as an alteration of consciousness which overcomes its naive mundane immersions; and (4) the historical reduction of transcendental philosophy. Such husserlian concepts are concretely explored in reference to schleiermacher's reconstruction of theology and theological method: (1) his "glaubenslehre" as (...)
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