Hegel's Philosophy of Right concerns ideas on justice, moral responsibility, family life, economic activity, and the political structure of the state. It shows how human freedom involves living with others in accordance with publicly recognized righs and laws. This edition combines a revised translation with a cogent introduction to Hegel's work.
Despite the efforts of Bosanquet, Muirhead, Basch, and many others, it is still frequently stated or implied, in both popular and scholarly literature, that Hegel constructed his philosophy of the State with an eye to pleasing the reactionary and conservative rulers of Prussia in his day, and condoned, supported, and, through his teaching, became partly responsible for some of the most criticized features in “Prussianism” and even of present-day National-Socialism.5 Ijn this article I propose to give reasons for denying that (...) Hegel the man is justly accused of servility to the Prussian Government, and that there is any warrant in the text of his Philosophie des Rechts for the charge that Hegel the philosopher was an exponent of “Prussianism” and “ frightfulness.”. (shrink)
This is the second of Professor K-H Ilting’s six volumes on Hegel’s Philosophie des Rechts. His first volume was reviewed and his enterprise described in The Owl of Minerva, December 1973. When I was asked to review this second volume, I thought that a very short notice would suffice, because it was to contain the text of the Ph. d. R. and Hegel’s Randbemerkungen. I was entirely mistaken. This volume is a major contribution to Hegelian scholarship, and I must try (...) to give some indication of why this is so. (shrink)
This new translation of the first volume of Hegel's Lectures on the History of Philosophy is a welcome and valuable addition to the new translations of Hegel's works, and now appears in paperback for the first time. Hegel's History of Philosophy has been described as perhaps one of his greatest achievements, and also as the first systematic history of philosophy since Aristotle. The translation included material from lecture notes taken by Hegel's pupils in 1923-4, 1925-6, and 1927-8. This material was (...) not available to Haldane and Simson when they made their translation nearly 100 years ago. The present volume, which supersedes that earlier one, besides being indispensable for the professional student, will also introduce those unfamiliar with Hegel to his conception of philosophy. (shrink)
Hegel once described his Phänomenologie des Geistes as his voyage of discovery. He also said that the book contained a good deal of ballast which might be thrown overboard in a subsequent edition. Unfortunately, the unballasted edition which he was preparing at his death never appeared, and his readers are left with the original exploratory voyage, a voyage which seems to many of them to have been made mainly in the dark and through mists and fog. For this reason a (...) commentary has long been desired, but it is really only in recent years that clues to some of the book’s difficulties have been made available through the publication of Hegel’s early manuscripts. Dilthey founded the modern critical study of Hegel by drawing attention to the theological writings of the philosopher’s Wanderjahre, and these were published by Nohl in 1907. It is a pity that J. B. Baillie seems to have overlooked them, for these indispensable aids to the study of the Phenomenology might have enabled him to improve the notes appended to his translation. Scarcely less important, however, are the Jena manuscripts published partly by Lasson in 1923 and partly by Hoffmeister in 1931–2. Armed with these reliquiae a scholar could approach the making of a commentary with fair confidence. (shrink)
H.G. Hotho, who later was to be the editor of Hegel’s lectures on Aesthetics, attended the lectures on the Philosophie des Rechts in 1822–3 when he was twenty years old. It is his transcript of these lectures which Professor Ilting has printed in the third volume of his series.. Ilting’s two previous volumes were reviewed in the Owl in December 1973 and December 1974 respectively.
In the summer of 1921 the newspapers in this country carried long reports of a Conference of Modern Churchmen at Cambridge. Many of the contributions to their proceedings were unorthodox; they resulted from an historical and philosophical approach to the New Testament and certain fundamental Christian doctrines. There was nothing particularly new to scholars in all that was said, but the eminence of some of the speakers, their intellectual distinction, and their outspokenness created a public sensation. It looked almost as (...) if the Modernist movement which had been stifled in the Roman Church were advancing in the Anglican. (shrink)