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Books on the topic 'Hegelism'

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Published: 10 March 2023

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1

The art of Hegel's aesthetics: Hegelian philosophy and the perspectives of art history. Paderborn: Wilhelm Fink, 2018.

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2

Hegelian metaphysics. New York: Oxford University Press, 2009.

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3

Hegel's ladder. Indianapolis: Hackett Pub., 1997.

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4

Harris, H. S. Hegel's ladder. Indianapolis: Hackett, 1997.

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5

Michael, Oliver. Hegel's revenge. Port Washington, N.Y: Ashley Books, 1987.

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6

Redding, Paul. Hegel's hermeneutics. Ithaca: Cornell University Press, 1996.

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7

Harris, H. S. Hegel's ladder. Indianapolis: Hackett Pub, 1997.

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8

Harris, H. S. Hegel's ladder. Indianapolis, IN: Hackett, 1997.

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9

Hegelian/Whiteheadian perspectives. Lanham, MD: University Press of America, 1989.

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10

Henry, Paolucci, and Walter Bagehot Council, eds. Hegelian literary perspectives. Smyrna, DE: Published for the Bagehot Council by Griffon House Publications, 2002.

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11

Kamal, Muhammad. Hegel's metalogic: A critical study of Hegel's dialectic \. Karachi: Royal Book Companym, 1989.

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12

Hegel's rabble: An investigation into Hegel's Philosophy of right. New York: Continuum, 2011.

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13

Shanks, Andrew. Hegel's political theology. Cambridge: Cambridge University Press, 1991.

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14

Burbidge, John W. Hegel's Systematic Contingency. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230590366.

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15

Burbidge, John W. Hegel's systemic contingency. Basingstoke [England]: Palgrave Macmillan, 2007.

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16

Stein, Sebastian, and Joshua Wretzel. Hegel's Encyclopedic System. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429022555.

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17

Klikauer, Thomas. Hegel’s Moral Corporation. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/9781137547408.

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Westphal, Kenneth R. Hegel’s Epistemological Realism. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2342-3.

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19

Hegel's circular epistemology. Bloomington: Indiana University Press, 1986.

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20

Hegel's ethical thought. Cambridge [England]: Cambridge University Press, 1990.

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21

Finlayson, James Gordon. Hegel and the Frankfurt School. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.34.

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Hegel’s philosophy exerted a magnetic attraction on the various thinkers that comprise the Frankfurt school. This chapter aims to gauge and specify the relation that three members of the ‘inner circle’ of the Frankfurt school (Horkheimer, Adorno, and Marcuse) have to Hegel. It concludes that the young Horkheimer is a Hegelian-Marxist who endorses a qualified Hegelianism, while claiming that Hegel’s idealist metaphysics had become obsolete and superseded by a combination of sociology, psychology, and materialist historiography. Adorno remains a more committed Hegelian (and a Marxist-Hegelian) who sees his own dialectical approach to philosophy as emerging from and consistent with an immanent criticism of Hegel. Both, however, tend to reject Hegel’s philosophy of objective spirit as conservative apology for the Prussian state. Marcuse, by contrast, is a Hegelian-Marxist who has a more scholarly, nuanced, and charitable approach to Hegel, placing more emphasis on the critical moment in Hegel’s conception of reason.
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22

Stone, Alison. Petrified Intelligence: Nature in Hegel's Philosophy (Suny Series in Hegelian Studies). State University of New York Press, 2005.

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23

Duquette, David A. Hegel's History of Philosophy: New Interpretations (Suny Series in Hegelian Studies). State University of New York Press, 2002.

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24

Duquette, David A. Hegel's History of Philosophy: New Interpretations (Suny Series in Hegelian Studies). State University of New York Press, 2002.

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25

Stone, Alison. Petrified Intelligence: Nature in Hegel's Philosophy (Suny Series in Hegelian Studies). State University of New York Press, 2005.

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26

Disley, Liz. Hegel, Autonomy, and Community. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778165.003.0013.

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By means of an analysis of Hegelian and Hegelian-inspired notions of aspects of communal ethical life, this chapter aims to demonstrate that, far from requiring a non-metaphysical (version of) Hegel, his concept of an ethical community rests on his concepts of consciousness and self-consciousness from the beginnings of his system. It begins by describing the Hegelian account of intersubjectivity that demonstrates the incomplete, changing, and vulnerable nature of Hegelian personhood. It goes on to discuss the Hegelian view of autonomy as seen in the account of civil society in the Philosophy of Right. Finally, it examines further the tension between these accounts and how they interact with the relationship between Hegel’s method and its practical corollaries.
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27

Mills, Jon. The Unconscious Abyss: Hegel's Anticipation of Psychoanalysis (Suny Series in Hegelian Studies). State University of New York Press, 2002.

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28

Zambrana, Rocío. Hegel, History, and Race. Edited by Naomi Zack. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190236953.013.13.

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Hegel’s philosophy of history and his treatment of race are inextricably entwined. Reflection on this entwinement reveals the complexities of any attempt that aims to mark the limits of Hegel’s thought and Hegel scholarship while at the same time recovering Hegelian insights. Considering Hegel’s conceptions of history and race in the Anthropology and the Lectures on the Philosophy of History helps assess Susan Buck-Morss’ s Hegel, Haiti, and Universal History. Buck-Morss defends a reconstructed notion of universal history despite her own important account of the problematic entwinement of history and race in Hegel.
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29

Hegel, Georg Wilhelm Friedrich. Hegel's Phenomenology of Self-Consciousness: Text and Commentary (Suny Series in Hegelian Studies). State University of New York Press, 1999.

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30

Sherman, David, and Georg Wilhelm Friedrich Hegel. Hegel's Phenomenology of Self-Consciousness: Text and Commentary (Suny Series in Hegelian Studies). State University of New York Press, 1999.

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31

Petry, Michael John. Hegel's Philosophy of Subjective Spirit / Hegels Philosophie des Subjektiven Geistes: Anthropology/Anthropologie. Springer, 2011.

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32

Kramer, Sina. Multiple Negativity: Negativity and Difference in Hegel’s Science of Logic. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190625986.003.0002.

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Chapter 2 diagnoses the operation of constitutive exclusion in hegemonic or closed systems, using Hegel’s philosophical system as a model. I argue that Hegel’s totalized philosophical system relies on a more radical, heterogeneous negativity and difference that it constitutively excludes. The Science of Logic—and by extension the whole of the Hegelian system—relies on the constitutive exclusion of a multiple negativity that exceeds the logic of determinate negation and contradiction that organizes the Hegelian system. However, while this multiple negativity is necessary to the system, because it cannot be recognized by the system it operates in an epistemological “blind spot.” I show that the ontological account of the Logic is arrived at by means of the disavowal of a multiple negativity with its roots in contingent empirical differences, and that this is an ultimately political operation. This irruption of politics into ontology is the hallmark of constitutive exclusion.
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33

Wood, Allen W. Method and System in Hegel’s Philosophy of Right. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778165.003.0005.

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This chapter argues that there is no substantive issue involved in the alleged controversy between “systematic” and “non-systematic” readers of Hegel’s Philosophy of Right. The source of the supposed issues is that accused of “non-systematic” readings are merely doing what any responsible historian of philosophy must do: they separate questions about what a historical philosopher thought from questions about how it may be appropriated today. The chapter then goes on to provide a positive account of the actual role played by Hegel’s system and method in his social theory, and describes Hegel’s systematic method and its application to the Philosophy of Right. It presents Hegel’s creative use of Fichte’s synthetic method, his rejection of the traditional conception of systematic philosophy in favor of conceptual pluralism, and the application of the Hegelian conceptions of method and system to the philosophical understanding of modern society.
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34

Sandkaulen, Birgit, and Michael Quante, eds. Hegel-Studien Band 55. Felix Meiner Verlag, 2021. http://dx.doi.org/10.28937/978-3-7873-4120-7.

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Aus dem Inhalt: Hegels Moral- und Handlungsphilosophie Armando Manchisi: Die Idee des Guten bei Hegel: Eine metaethische Untersuchung Giulia Battistoni/Thomas Meyer: Handlung, Vorsatz, Schuld: Karl Ludwig Michelet als Interpret der hegelschen Handlungstheorie Stephan Zimmermann: Die „allgemeine Handlungsweise“: Zu Hegels Begriff der Sitte. Der objektive Geist im Kontext von Hegels Philosophie des Geistes Eduardo Assalone: Ethical Mediation in Hegel’s Philosophy of Right Jean-Baptiste Vuillerod: La dialectique de l’homme maître et de la femme esclave: La Phénoménologie de l’esprit à l’aune des manuscrits d’Iéna Emanuele Cafagna: Die Garantie der Freiheit: Hegels Begriff der Korporation als Bestandteil der Verfassung Alberto L. Siani: Von Tragödie und Komödie zum absoluten Geist: Die Funktion der Kunst in Hegels Naturrechtsaufsatz Markus Gante: Freiheit und das Wissen der Freiheit: Absoluter Geist und zweite Natur Martin Walter: Was geschah mit den Restbeständen der 3. Auflage von Hegels Enzyklopädie (1830) Literaturberichte und Kritik Bibliographie
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35

Stone, Alison. Hegel and Twentieth-Century French Philosophy. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.33.

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This chapter looks at Hegel’s impact on twentieth-century French philosophy by focusing on Kojève’s influential interpretation of Hegel, which enabled Beauvoir and Fanon to adapt Hegel’s philosophy to theorize gender and racial inequalities. Kojève took the struggle for recognition and the master/slave dialectic to be the central elements of Hegel’s thought. On this basis, Beauvoir and Fanon came to understand gender and racial oppression in terms of distortions in human relations of recognition. They argue that women (for Beauvoir) and black people (for Fanon) have been excluded from full participation in the struggle for recognition. However, these existential-Hegelian views are sometimes thought to have been superseded by the anti-Hegelianism of post-1960s French post-structuralism. Against this position, the chapter explains how the post-structuralist ‘French feminist’ Irigaray takes up and transforms Hegel’s notion of mutual recognition, to recommend that differently sexed individuals accept and recognize one another in their irreducible difference.
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36

Hegel's Absolute: An Introduction to Reading the Phenomenology of Spirit (Suny Series in Hegelian Studies). State University of New York Press, 2007.

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37

Verene, Donald Phillip. Hegel's Absolute: An Introduction to Reading the Phenomenology of Spirit (Suny Series in Hegelian Studies). State University of New York Press, 2007.

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38

Bethold-Bond, Daniel. Hegel's Grand Synthesis: A Study of Being, Thought, and History (Suny Studies in Hegelian Studies). State University of New York Press, 1989.

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39

Petry, Michael John. Hegels Philosophie des Subjektiven Geistes / Hegel's Philosophy of Subjective Spirit: Band I / Volume I. Springer Netherlands, 2012.

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40

Petry, Michael John. Hegels Philosophie des Subjektiven Geistes / Hegel's Philosophy of Subjective Spirit: Band I / Volume I. Springer London, Limited, 2012.

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41

Moyar, Dean. Hegel's Value. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197532539.001.0001.

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It has long been recognized that Hegel’s Philosophy of Right offers the only systematic alternative to the dominant social contract tradition in modern political philosophy. The difficulty has been to characterize Hegel’s view of justice as having the same kind of intuitive appeal that has made social contract theory, with its voluntary consent and assignment of rights and privileges, such an attractive model. Hegel’s Value argues that Hegelian justice depends on a proper understanding of Hegel’s theory of value and on the model of life through which the overall conception of value, the Good, is operationalized. Through an examination of key episodes in Phenomenology of Spirit and a detailed reading of the entire Philosophy of Right, Hegel’s Value shows how Hegel develops his account of justice through an inferentialist method whereby the content of right unfolds into increasingly thick normative structures. The theory of value that Hegel develops in tandem with the account of right relies on a productive unity of self-consciousness and life, of pure thinking and the natural drives. The book argues that Hegel’s expressive account of the free will enables him to theorize rights not simply as abstract claims, but rather as realizations of value in social contexts of mutual recognition. Hegel’s account of justice is a living system of institutions centered on a close relation of the economic and political spheres and on an understanding of the law as developing through practices of public reason.
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42

Bowman, Brady. Self-Determination and Ideality in Hegel’s Logic of Being. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.11.

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Hegel’s project in the Science of Logic is to generate a demonstrably complete list of categories and forms of thought while arguing that these are products of thought’s own self-determining (autonomous) activity. The chapter offers a compact introduction to the work’s first section, ‘Quality (Determinateness),’ without assuming prior knowledge. Key background sources in Kant (the table of categories, the table of nothing, the transcendental ideal) and Spinoza (monism, nihilism, and the principle omnis determinatio est negatio) are discussed in order to cast light on the specifics of Hegel’s approach. Analysis focuses on the main stations of Hegel’s exposition: the opening dialectic of being–nothing–becoming, the relation of the finite to ‘bad infinity’ and the ‘true infinite’, the concept of being-for-self in its relation to self-consciousness (apperception), and the transition from quality to quantity. The final section draws conclusions about the nature of Hegelian ‘idealism’ and its essentially practical character.
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43

Piombino, Nick. Hegelian Honeymoon. Chax Pr, 2004.

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44

Stern, Robert. Hegelian Metaphysics. Oxford University Press, Incorporated, 2009.

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45

IntroBooks. Hegelian Dialectic. Independently Published, 2019.

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46

Stern, Robert. Hegelian Metaphysics. Oxford University Press, 2009.

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47

Stern, Robert. Hegelian Metaphysics. Oxford University Press, 2011.

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48

Petry, Michael John. Hegel's Philosophy of Subjective Spirit / Hegels Philosophie des Subjektiven Geistes: Volume 2 Anthropology / Band 2 Anthropologie. Springer London, Limited, 2012.

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49

Novakovic, Andreja. Hegel’s Anthropology. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.19.

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This chapter considers Hegel’s Anthropology from two points of view. First, it asks how the Anthropology fits into the developmental process presented in the Encyclopedia at large, specifically into the emergence of consciousness and the achievement of individuation. This is Hegel’s primary systematic aim: to explain how the cultivation of certain subjective capacities contributed to the differentiation between subject and object that is distinctive of consciousness and necessary for individuation. But the chapter also shows that this is not Hegel’s only interest in these capacities. Second, it asks how the Anthropology fits into the subsequent domain of Objective Spirit, and thus to what extent it is written from a “pragmatic point of view,” with an eye to the realization of those capacities in the context of ethical life. Here it focuses specifically on Hegel’s anthropological account of habit and its application to the habit of the ethical.
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50

Ikaheimo, Heikki. Hegel’s Psychology. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.20.

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This chapter aims to show that in the Philosophy of Subjective Spirit, Hegel develops a thoroughly ‘detranscendentalized’ account of the human person as the ‘concrete’ flesh-and-blood subject of knowledge and action, an account that deserves much more attention than it has received. Reconstructing Hegel’s holistic picture of the human person as the ‘concrete subject’ of knowing and acting requires a proper understanding of the structure of the text, which on a simple linear reading appears fragmentary and confusing. This chapter focuses on the Psychology section, and the thematically closely connected Phenomenology section. It first reconstructs the ‘parallel architectonics’ of the Phenomenology and Psychology, the understanding of which is essential for comprehending the substantial views Hegel puts forth in them. It then draws on this reconstruction and introduces central elements of Hegel’s account of the human person as the concrete subject of knowledge and action as it unfolds in the text.
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