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An examination and evaluation of Hegel's most important works including The Philosophy of History, The Philosophy of Right and Law, and The Science of Logic.
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.
wide criticism both from Western and Eastern scholars.
This book is an important gateway through which professional analytic philosophers and their students can come to understand the significance of Hegel's philosophy for contemporary theory of action. As such it will contribute to the erosion of the sterile barrier between the continental and analytic approaches to philosophy. Michael Quante focuses on what Hegel has to say about such central concepts as action, person and will, and then brings these views to bear on contemporary debates in analytic philosophy. Crisply written, this book will thus address the common set of preoccupations of analytic philosophers of mind and action, and Hegel specialists.
A new and significantly expanded edition of the first systematic reading of Hegel's political philosophy.
In this bold new book, Jim Vernon develops the general theory of language implicitly contained in the writings of G.W.F. Hegel. Vernon offers novel readings of Hegel's central works in order to explain his views on some long neglected topics and as such demonstrates that his accounts of representation, the concept and the speculative sentence can be used to create sophisticated theories of language acquisition, universal grammar and linguistic practice. Hegel's defence of a scientific philosophy that is necessary and universal seems to eliminate the need for a philosophical linguistics. Since thought is demonstrably objective in itself, questions about the language through which it is expressed appear to be external to philosophy. This has caused many commentators to neglect the real problems that the historical and cultural associations of language pose for the adequate expression of universal thought. Others, exploiting this apparent inadequacy, have argued that the lack of rigorous linguistic analysis in Hegel's philosophy is its greatest, and perhaps fatal, flaw. Although the very idea of a Hegelian linguistics is controversial, this book argues that there are resources within the texts of Hegel for developing a general theory of language as the reciprocal grounding of a universal grammatical form and a particular lexical content. Moreover, it uses this theory to resolve the apparent tension between the necessity of Hegelian philosophy and the contingency of its linguistic expression. In the light of Hegel's critical relation to contemporary debates in Continental and Anglo-American philosophy, coupled with the central role that philosophy of language plays in both streams, this important new study offers the first comprehensive, integrated and fully developed analysis of Hegel's theory of language.
This landmark two-volume translation from Russian of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity marks the first appearance in English of any of the works of Russian philosopher Ivan Aleksandrovich Il’in (Ilyin). Originally published in 1918, on the eve of the Russian civil war, Il'in's commentary on Hegel marked both an apogee of Russian Silver Age philosophy and a significant manifestation of the resurgence of interest in Hegel that began in the early twentieth century. A. F. Losev accurately observed in the same year it appeared: “Neither the study of Hegel nor the study of contemporary Russian philosophical thought is any longer thinkable without this book of I. A. Il’in’s.” Some Hegel scholars may know this work through the abridged translation into German that Il’in produced himself in 1946. However, that edition omitted most of the original volume two. Noted Hegel scholar Philip T. Grier’s edition—with an introduction setting Il’in’s work in its proper historical, cultural, and philosophical contexts and annotation throughout—represents the first opportunity for non-Russian-speaking readers to acquaint themselves with the full scope of Il’in’s still provocative interpretation of Hegel. Volume 1 is "The Doctrine of God." Volume 2 is "The Doctrine of Humanity."