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This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in Hegel sophisticated ideas that are able to address problems which still haunt the analytic tradition after a hundred years. Paul Redding traces the consequences of the displacement of the logic presupposed by Kant and Hegel by modern post-Fregean logic, and examines the developments within twentieth-century analytic philosophy which have made possible an analytic re-engagement with a previously dismissed philosophical tradition.
For Hegel, thought is not philosophical if it is not also religious. Both religion and philosophy have a common object and share the same content, for both are concerned with the inherent unity of all things. Hegel's doctrine of God provides the means for understanding this fundamental relationship. Although Hegel stated that God is absolute Spirit and Christianity is the absolute religion, the compatibility of Hegel's doctrine of God with Christian theology has been a matter of continuing and closely argued debate. Williamson's book provides a significant contribution to this ongoing discussion through a systematic study of Hegel's concept of God. The book proceeds by investigating theism, atheism, pantheism, and panentheism as descriptions of Hegel's concept. It rejects the view that Hegel's doctrine so differs from Christian theology so as to be empty of religious content and thereby highlights some important considerations in contemporary theology.
Hegel is making a comeback. After the decline of the Marxist Hegelianism that dominated the twentieth century, leading thinkers are rediscovering Hegel’s thought as a resource for contemporary politics. What does a notoriously difficult nineteenth-century German philosopher have to offer the present? How should we understand Hegel, and what does understanding Hegel teach us about confronting our most urgent challenges? In this book, Todd McGowan offers us a Hegel for the twenty-first century. Simultaneously an introduction to Hegel and a fundamental reimagining of Hegel’s project, Emancipation After Hegel presents a radical Hegel who speaks to a world overwhelmed by right-wing populism, authoritarianism, neoliberalism, and economic inequalities. McGowan argues that the revolutionary core of Hegel’s thought is contradiction. He reveals that contradiction is inexorable and that we must attempt to sustain it rather than overcoming it or dismissing it as a logical failure. McGowan contends that Hegel’s notion of contradiction, when applied to contemporary problems, challenges any assertion of unitary identity as every identity is in tension with itself and dependent on others. An accessible and compelling reinterpretation of an often-misunderstood thinker, this book shows us a way forward to a new politics of emancipation as we reconcile ourselves to the inevitability of contradiction and find solidarity in not belonging.
wide criticism both from Western and Eastern scholars.
This is a study of the rise of Hegelian thought in the nineteenth century.
Hegel's Metaphysics is a series of essays analysing the metaphysical ideas and influence of the great German philosopher G. W. F. Hegel (1770-1831). Robert Stern traces the way those ideas were taken up and criticised by the British Idealists and American Pragmatists, and by more contemporary continental philosophers.
Hegel's analysis of his culture identifies nihilistic tendencies in modernity i.e., the death of God and end of philosophy. Philosophy and religion have both become hollowed out to such an extent that traditional disputes between faith and reason become impossible because neither any longer possesses any content about which there could be any dispute; this is nihilism. Hegel responds to this situation with a renewal of the ontological argument (Logic) and ontotheology, which takes the form of philosophical trinitarianism. Hegel on the Proofs and Personhood of God examines Hegel's recasting of the theological proofs as the elevation of spirit to God and defense of their content against the criticisms of Kant and Jacobi. It also considers the issue of divine personhood in the Logic and Philosophy of Religion. This issue reflects Hegel's antiformalism that seeks to win back determinate content for truth (Logic) and the concept of God. While the personhood of God was the issue that divided the Hegelian school into left-wing and right-wing factions, both sides fail as interpretations. The center Hegelian view is both virtually unknown, and the most faithful to Hegel's project. What ties the two parts of the book together--Hegel's philosophical trinitarianism or identity as unity in and through difference (Logic) and his theological trinitarianism, or incarnation, trinity, reconciliation, and community (Philosophy of Religion)--is Hegel's Logic of the Concept. Hegel's metaphysical view of personhood is identified with the singularity (Einzelheit) of the concept. This includes as its speculative nucleus the concept of the true infinite: the unity in difference of infinite/finite, thought and being, divine-human unity (incarnation and trinity), God as spirit in his community.
The period leading up to the Revolutions of 1848 was a seminal moment in the history of political thought, demarcating the ideological currents and defining the problems of freedom and social cohesion which are among the key issues of modern politics. This 2006 anthology offers research on Hegel's followers in the 1830s and 1840s. With essays by philosophers, political scientists, and historians from Europe and North America, it pays special attention to questions of state power, the economy, poverty, and labour, as well as to ideas on freedom. The book examines the political and social thought of Eduard Gans, Ludwig Feuerbach, Max Stirner, Bruno and Edgar Bauer, the young Engels, and Marx. It places them in the context of Hegel's philosophy, the Enlightenment, Kant, the French Revolution, industrialization, and urban poverty. It also views Marx and Engels in relation to their contemporaries and interlocutors in the Hegelian school.
This volume provides the first sustained treatment of the legal theory of Eduard Gans (1789--1839) and the first translation of Gans's Systems of Roman Civil Law in Outline (1827). Hegel's close personal friend and recognized leader of the Hegelian movement, Gans posthumously edited Hegel's Philosophy of Law and Philosophy of History. As Professor of Law in Berlin, Gans championed legal codification in opposition to Savigny and the Historical School of Jurisprudence. Hoffheimer argues that Gans's legal writings, especially his systematic exposition of Roman Law, combined a brilliant application of Romanist legal scholarship with a creative, original vision of Hegelian methodology. The teacher of Karl Marx and Felix Mendelssohn, Gans promoted a liberal interpretation of Hegel and influenced an important generation of German thinkers.