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Stephen Houlgate [111]Stephen G. Houlgate [3]
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Stephen Houlgate
University of Warwick
  1.  64
    The Opening of Hegel's Logic. From Being to Infinity.Stephen Houlgate - 2006 - Purdue University Press.
    Part Two contains the text-in German and English-of the first two chapters of Hegel's Logic, which cover such categories as being, becoming, something, limit, ...
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  2. 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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  3. Necessity and Contingency in Hegel’s Science of Logic.Stephen Houlgate - 1995 - The Owl of Minerva 27 (1):37-49.
    In this essay I propose to examine Hegel’s account of necessity and contingency in the Science of Logic. Anyone who dares to take Hegel’s Logic seriously in public risks being accused by legions of formal logicians of “elementary logical fallacies”. Nevertheless, John Burbidge, Dieter Henrich, and others have demonstrated that it is possible to discuss the Logic with clarity and intelligibility, and I shall endeavor to emulate their example as best as I can. One should take heed, however; even Hegel (...)
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  4.  67
    Outlines of the Philosophy of Right.Stephen Houlgate & Georg Wilhelm Friedrich Hegel (eds.) - 2008 - Oxford University Press.
    Hegel's Philosophy of right concerns ideas on justice, moral responsibility, family life, economic activity and the political structure of the state. He shows how human freedom involves living with others in accordance with publicly recognized rights and laws.
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  5.  25
    Hegel's Realm of Shadows: Logic as Metaphysics in The Science of Logic by Robert B. Pippin.Stephen Houlgate - 2019 - Journal of the History of Philosophy 57 (4):765-766.
    Robert Pippin's impressive new book examines Hegel's claim in his Science of Logic that "logic coincides with metaphysics". Part 1 contains chapters on logic and metaphysics, self-consciousness in the Logic, and negation, and part 2 then considers what Pippin takes to be the central topics of the three books of the Logic. Throughout, there are also important discussions of Aristotle, Kant, and Brandom. Pippin's book is well-written and immensely thought-provoking, and will be essential reading for anyone studying Hegel's Logic.In Pippin's (...)
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  6.  86
    I—Hegel's Critique of Kant.Stephen Houlgate - 2015 - Aristotelian Society Supplementary Volume 89 (1):21-41.
    In this essay I argue that Hegel criticizes Kant for failing to carry out a thorough critique of the categories of thought. In Hegel's view, Kant merely limits the validity of the categories to objects of possible experience, but he does not challenge the way in which the ‘understanding’ conceives of those categories and other concepts. Indeed, for Hegel, Kant's limitation of the validity of the categories itself presupposes the sharp distinctions, drawn by understanding, between concepts such as ‘form’ and (...)
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  7. Phenomenology and De Re Interpretation: A Critique of Brandom’s Reading of Hegel.Stephen Houlgate - 2009 - International Journal of Philosophical Studies 17 (1):29 – 47.
    Brandom's interpretation of Hegel in Tales of the Mighty Dead is subtle, tightly argued and hugely impressive. It takes no account, however, of Hegel's distinctive conception of phenomenology and as a result - for all its subtlety - offers a somewhat distorted picture of Hegel. In the opening chapters of Hegel's Phenomenology we learn that perception is committed as much to the unity of differences as to exclusive difference, that neither perception nor understanding is committed to holism as Brandom understands (...)
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  8.  22
    God and Metaphysics in Hegel.Stephen Houlgate - 2019 - Philosophy Today 63 (2):555-560.
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  9. Freedom, Truth, and History: An Introduction to Hegel’s Philosophy.Stephen Houlgate - 1991 - Routledge.
     
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  10.  70
    Action, Right and Morality in Hegel's Philosophy of Right.Stephen Houlgate - 2010 - In Arto Laitinen & Constantine Sandis (eds.), Hegel on Action. Palgrave-Macmillan.
    This volume focuses on Hegel's philosophy of action in connection to current concerns. Including key papers by Charles Taylor, Alasdair MacIntyre, and John McDowell, as well as eleven especially commissioned contributions by leading scholars in the field, it aims to readdress the dialogue between Hegel and contemporary philosophy of action. Topics include: the nature of action, reasons and causes; explanation and justification of action; social and narrative aspects of agency; the inner and the outer; the relation between intention, planning, and (...)
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  11. Phenomenology of Spirit (1807).Stephen Houlgate - 2003 - In Jorge J. E. Gracia, Gregory M. Reichberg & Bernard N. Schumacher (eds.), The Classics of Western Philosophy: A Reader's Guide. Blackwell. pp. 364.
  12.  85
    Thought and Experience in Hegel and McDowell.Stephen Houlgate - 2006 - European Journal of Philosophy 14 (2):242–261.
  13. McDowell, Hegel and the Phenomenology of Spirit.Stephen Houlgate - 2009 - The Owl of Minerva 41 (1/2):13-26.
    In this essay I challenge John McDowell’s controversial claim that “the real topic” of Hegel’s master/slave dialectic is the relation between “two aspects of the consciousness of a single individual.” I first consider McDowell’s interpretation of Kant, and then, by analysing briefly Hegel’s account of self-consciousness prior to the master/slave dialectic, I defend the more traditional view that that dialectic describes the relation between two separate individuals. I also criticize McDowell’s conception of absolute knowing, which, as I understand it, underlies (...)
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  14. Hegel and the "End" of Art.Stephen Houlgate - 1997 - The Owl of Minerva 29 (1):1-21.
    The aim of this article is to explain why, in Hegel's view, art's history brings it to the point at which it can no longer afford the highest satisfaction of our spiritual needs and so fulfill its own highest calling, and why, nevertheless, we moderns still need art and still need it to create beauty. I argue that Hegel advocates a modern art of beauty because he believes that what has to be given aesthetic expression in the modern world is (...)
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  15.  47
    GWF Hegel: The Phenomenology of Spirit.Stephen Houlgate - 2003 - In Robert C. Solomon & David L. Sherman (eds.), The Blackwell Guide to Continental Philosophy. Blackwell. pp. 12--8.
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  16.  83
    Hegel, Desmond, and the Problem of God’s Transcendence.Stephen Houlgate - 2005 - The Owl of Minerva 36 (2):131-152.
    William Desmond maintains that preserving the difference between God and humanity means retaining the transcendent otherness of God. In this article, by contrast, I argue that Hegel is right to maintain that insisting on God’s transcendent otherness actually turns God into a finite divinity and so eliminates the very difference Desmond wishes to retain. The only way to preserve the genuine difference between God and humanity, therefore, is to give up the idea that God is a transcendent other and to (...)
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  17.  46
    A Companion to Hegel.Stephen Houlgate & Michael Baur (eds.) - 2011 - Wiley-Blackwell.
  18. Hegel, Rawls, and the Rational State.Stephen Houlgate - 2001 - In Robert Williams (ed.), Beyond Liberalism and Communitarianism: Studies in Hegel's Philosophy of Right. Suny Press.
  19.  52
    Hegel, Nietzsche and the Criticism of Metaphysics.Stephen Houlgate - 1986. - Cambridge University Press.
    This study of Hegel and Nietzsche evaluates and compares their work through their common criticism of the metaphysics for operating with conceptual oppositions such as being/becoming and egoism/altruism. Dr Houlgate exposes Nietzsche's critique as employing the distinction of Life and Thought, which itself constitutes a metaphysical dualism of the kind Nietzsche attacks. By comparison Hegel is shown to provide a more profound critique of metaphysical dualism by applying his philosophy of the dialectic, which sees such alleged opposites as defining components (...)
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  20.  88
    World History as the Progress of Consciousness: An Interpretation of Hegel’s Philosophy of History.Stephen Houlgate - 1990 - The Owl of Minerva 22 (1):69-80.
    In this paper I wish to consider the following sentence from Hegel’s lectures on the philosophy of history: “World history is the progress of the consciousness of freedom, — a progress whose necessity it is our business to comprehend.” I wish to consider this sentence because it seems to me to lie at the heart of two important misunderstandings of Hegel’s philosophy of history. On the one hand, the statement that world history is the progress of the consciousness of freedom (...)
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  21. Hegel on the Beauty of Sculpture.Stephen Houlgate - 2007 - In Hegel and the Arts. Northwestern University Press.
     
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  22.  69
    Hegel's Aesthetics.Stephen Houlgate - unknown
    G.W.F. Hegel's aesthetics, or philosophy of art, forms part of the extraordinarily rich German aesthetic tradition that stretches from J.J. Winckelmann's Thoughts on the Imitation of the Painting and Sculpture of the Greeks and G.E. Lessing's Laocoon through Immanuel Kant's Critique of the Power of Judgment and Friedrich Schiller's Letters on the Aesthetic Education of Man to Friedrich Nietzsche's Birth of Tragedy and Martin Heidegger's The Origin of the Work of Art and T.W. Adorno's Aesthetic Theory. Hegel was influenced in (...)
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  23.  35
    Hegel and the Philosophy of Nature.Stephen Houlgate (ed.) - 1998 - State University of New York Press.
    _Confirms that Hegel's philosophy of nature continues to have great significance for our understanding of the natural world._.
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  24.  26
    The Hegel Reader.Stephen Houlgate (ed.) - 1998 - Wiley-Blackwell.
    _The Hegel Reader_ is the most comprehensive collection of Hegel's writings currently available in English.
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  25.  17
    Phenomenology and De Re Interpretation: A Critique of Brandom's Reading of Hegel.Stephen Houlgate - 2008 - Hegel Bulletin 29 (1-2):30-47.
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  26. Why Hegel's Concept is Not the Essence of Things.Stephen Houlgate - 2005 - In David Carlson (ed.), Hegel's Theory of the Subject. Palgrave-Macmillan.
  27.  45
    Hegel on the Personhood of God.Stephen Houlgate - 2017 - The Owl of Minerva:39-58.
    In this essay, I examine Robert Williams’s account of Hegel’s concept of divine “personhood.” I endorse Williams’s claims that God, for Hegel, is not a person but exhibits only personhood, and that divine personhood realises itself in a human community based on mutual recognition. I take issue, however, with Williams’s further claim that Hegel also takes God and humanity to stand in a relation of mutual recognition to one another, since this claim, in my view, risks turning God into a (...)
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  28.  89
    Hegel, Derrida, and Restricted Economy: The Case of Mechanical Memory.Stephen Houlgate - 1996 - Journal of the History of Philosophy 34 (1):79-93.
    Hegel, Derrida, and Restricted Economy: The Case of Mechanical Memory STEPHEN HOULGA'FE A GLANCE AT THE TEXTS OF Jacques Derrida and at the texts and lectures of G. W. F. Hegel indicates that Hegel and Derrida are extraordi- narily different thinkers. Hegel is clearly what Derrida would regard as a philosopher of presence, working toward the point "where knowledge no longer needs to go beyond itself, where knowledge finds itself," where con- sciousness is present to itself as it is in (...)
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  29.  2
    Right and Trust in Hegel’s Philosophy of Right.Stephen Houlgate - 2016 - Hegel Bulletin 37 (1):104-116.
    According to Hegel, true freedom consists not just in arbitrariness, but in the free willing of right. Right in turn is fully realised in the laws and institutions of ethical life. The ethical subject, for Hegel, is a practical subject that acts in accordance with ethical laws; yet it is also a theoretical, cognitive subject that recognizes the laws and institutions of ethical life as embodiments of right. Such recognition can be self-conscious and reflective; but it can, and indeed must, (...)
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  30.  14
    Hegel on the Category of Quantity.Stephen Houlgate - 2014 - Hegel Bulletin 35 (1):16-32.
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  31.  56
    Hegel and the Arts.Stephen Houlgate (ed.) - 2007 - Northwestern University Press.
    That aesthetics is central to Hegel's philosophical enterprise is not widely acknowledged, nor has his significant contribution to the discipline been truly appreciated. Some may be familiar with his theory of tragedy and his doctrine of the "end of art," but many philosophers and writers on art pay little or no attention to his lectures on aesthetics. The essays in this collection, all but one written specifically for this volume, aim to raise the profile of Hegel's aesthetic theory by showing (...)
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  32.  94
    Essence, Reflexion and Immediacy in Hegel's Science of Logic.Stephen Houlgate - unknown
    This companion provides original, scholarly, and cutting-edge essays that cover the whole range of Hegel's mature thought and his lasting influence. * A comprehensive guide to one of the most important modern philosophers * Essays are written in an accessible manner and draw on the most up-to-date Hegel research * Contributions are drawn from across the world and from a wide variety of philosophical approaches and traditions * Examines Hegel's influence on a range of thinkers, from Kierkegaard and Marx to (...)
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  33.  31
    The Unity of Theoretical and Practical Spirit in Hegel's Concept of Freedom.Stephen Houlgate - 1995 - Review of Metaphysics 48 (4):859 - 881.
    In §481 of the 1830 Encyclopaedia, Hegel states explicitly that "actual free will is the unity of theoretical and practical spirit." In so far as human beings, in Hegel's view, are not just animals, but are self-conscious, thinking beings, their practical activity--or willing-must involve knowledge and understanding of what they want to achieve through such activity; and knowledge and understanding, for Hegel, are precisely what is meant by theoretical intelligence.
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  34.  49
    Hegel and The.Stephen Houlgate - 1997 - The Owl of Minerva 29 (1):1-21.
    The aim of this article is to explain why, in Hegel's view, art's history brings it to the point at which it can no longer afford the highest satisfaction of our spiritual needs and so fulfill its own highest calling, and why, nevertheless, we moderns still need art and still need it to create beauty. I argue that Hegel advocates a modern art of beauty because he believes that what has to be given aesthetic expression in the modern world is (...)
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  35.  2
    Thought and Experience in Hegel and McDowell.Stephen Houlgate - 2006 - European Journal of Philosophy 14 (2):242-261.
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  36.  55
    Schelling’s Critique of Hegel’s Science of Logic.Stephen Houlgate - 1999 - Review of Metaphysics 53 (1):99 - 128.
    IN HIS PROVOCATIVE AND HIGHLY READABLE BOOK, Schelling and Modern European Philosophy, Andrew Bowie argues that “Schelling... helps define key structures in modern philosophy by revealing the flaws in Hegel in ways which help set the agenda for philosophy even today.” The claim that Schelling’s critique of Hegel has exercised considerable influence on subsequent generations of philosophers is undeniably true. Kierkegaard, Feuerbach, and Engels all heard Schelling lecture in the years after Hegel’s death in 1831 and were receptive to his (...)
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  37.  57
    A Reply to Alan White’s Review of Hegel, Nietzsche, and the Criticism of Metaphysics.Stephen Houlgate - 1990 - The Owl of Minerva 21 (2):227-230.
    Alan White’s review in The Owl, 22, 1 : 91–96, of my book, Hegel, Nietzsche, and the Criticism of Metaphysics, offers a generous appraisal of what he considers to be the book’s merits and faults. White is clearly not satisfied that the book has successfully accomplished what it set out to achieve. However, after having been told by one reviewer that what “plainly” lay closest to my heart was a full-blooded defense of Hegel, and after having been scolded by another (...)
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  38.  26
    „Wie Man der Hegelschen Philosophie Beibringt, Englisch Zu Sprechen“: Stephen Houlgate, Interviewt von Max Gottschlich.Max Gottschlich & Stephen Houlgate - 2018 - Deutsche Zeitschrift für Philosophie 66 (4):532-557.
    Stephen Houlgate is one of the leading Hegel scholars of the English-speaking world. In this interview he explains how he became a “Hegelian” while studying in Cambridge, and he offers a fundamental profile of his account of Hegel. The interview addresses the following questions: Why does Houlgate consider Hegel’s philosophy to be the “consummate critical philosophy”? What are the main barriers to a proper access to Hegel’s thought? Why is logic as dialectical logic still indispensable for philosophical thought? And finally, (...)
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  39.  79
    Absolute Knowing Revisited.Stephen Houlgate - 1998 - The Owl of Minerva 30 (1):51-67.
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  40.  65
    Thought and Being in Kant and Hegel.Stephen Houlgate - 1991 - The Owl of Minerva 22 (2):131-140.
    The view that Hegel’s logic is a metaphysical logic has come under criticism in recent years from a number of commentators. Richard Winfield, for example, states unequivocally in Reason and Justice that Hegel’s “foundation-free theory of determinacy … turns out to be a theory of self-determined determinacy with no immediate ontological or epistemological application … It is no more an ontological theory demonstrating that the fundamental structure of reality is something self-determined, than it is an epistemological doctrine ordaining the manner (...)
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  41.  35
    Enseñando a hablar inglés a la filosofía hegeliana Entrevista a Stephen Houlgate.Stephen Houlgate, Max Gottschlich & Leonardo Abramovich - 2017 - Ideas Y Valores 66 (165):373-411.
    RESUMEN Largamente desatendida o malinterpretada, la noción de caos en la filosofía de Nietzsche es una pieza constitutiva de la particular concepción del ser que este autor habría dejado apenas esbozada. El artículo se propone elaborar este concepto en la obra nietzscheana, siguiendo algunas de las metáforas que lo iluminan. Desde allí se busca plantear los rasgos centrales de una ontologia del caos, de sesgo no metafísico, que, al afirmar el carácter acontecimental de la realidad, puede verse como precursora de (...)
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  42.  48
    Hegel’s Dialectic and its Criticism. [REVIEW]Stephen Houlgate - 1983 - The Owl of Minerva 15 (1):117-121.
    Rosen’s book renews the skeptical attack on Hegelianism. He pursues the attack well - perhaps as well as the case permits - and thus exposes Hegelianism to the discipline of an instructive test. He in fact concedes less to Hegel than his fellow anti-Hegelian in the skeptical tradition, Jacques Derrida. For where Derrida admits that Hegel is rationally impregnable and thus resorts to mockery and jest, Rosen ultimately denies such impregnability. True, Hegelianism cannot be criticized except from a standpoint within (...)
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  43.  38
    A Reply to Joseph C. Flay’s “Hegel’s Metaphysics”.Stephen Houlgate - 1993 - The Owl of Minerva 24 (2):153-161.
    At the conclusion of TBKH, I expressed the hope that what I had written would provoke others to pursue further the issues raised by the paper. It will be evident from what follows that there is much in “Hegel’s Metaphysics”, Joseph Flay’s response to my paper, with which I do not agree. However, Flay has provided just the kind of thoughtful analysis of the issues that I was hoping for, and for that I am very grateful.
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  44.  20
    Hegel, Rawls, and the Rational State.Stephen Houlgate - 2001 - Proceedings of the Hegel Society of America 15:249-273.
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  45.  75
    Logic and Nature in Hegel’s Philosophy: A Response to John W. Burbidge.Stephen Houlgate - 2002 - The Owl of Minerva 34 (1):107-125.
    In this essay I argue that Hegel’s Philosophy of Nature combines four elements. Hegel develops (1) an a priori account of the logical determinations immanent in and peculiar to nature—determinations that incorporate (but are not reducible to) (2) the determinations set out in the Logic. Hegel then points to (3) the empirical phenomena corresponding to each determination and so proves indirectly that such phenomena are necessary. Finally, he draws attention to (4) those aspects of nature that cannot be explained by (...)
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  46. Response to John McDowell.Stephen Houlgate - 2009 - The Owl of Minerva 41 (1/2):39-51.
    In this response, I accept some of McDowell’s criticisms of my presentation of his views in my essay, but argue that his understanding of Hegel remains problematic. In particular, I claim that he fails to see that, for Kant, intuitional unit y is inseparable from judging; that his understanding of Hegelian absolute knowing is wrong as it stands ; that he fails to see that self-consciousness aims, not to overcome the specific antithesis between self-consciousness and the empirical world, but to (...)
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  47. Phenomenology, Philosophy and History: Hegel's Interpretation of the French Revolution.Stephen Houlgate - forthcoming - Hegel-Studien.
     
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  48. Some Notes on Michael Rosen's Hegel's Dialectic and Its Criticism.Stephen Houlgate - 1985 - Hegel-Studien 20:213-19.
     
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  49.  43
    Hegel and Fichte: Recognition, Otherness, and Absolute Knowing.Stephen Houlgate - 1994 - The Owl of Minerva 26 (1):3-19.
    In his excellent recent book, Recognition: Fichte and Hegel on the Other, Robert Williams argues that, contrary to what many commentators claim, Hegel’s philosophy does not seek to swallow up individuality and difference in an all-embracing and all-consuming absolute, but rather takes individuality and differentiation seriously as essential features of the society and the world in which we live. Williams defends this interpretation by arguing that Hegel understands all forms of genuine human community and interaction - including not just civil (...)
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  50.  16
    The Cambridge Companion to Hegel.Stephen Houlgate - 1994 - Philosophical Quarterly 44 (176):389-392.
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