Results for ' Hegel's view of women'

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  1.  7
    Hegel’s Family and the Problem of Modern Patriarchy.Lorenzo Rustighi - forthcoming - Hegel Bulletin:1-24.
    This paper addresses the problem of patriarchy in Hegel’s Philosophy of Right by focusing on his conceptualization of family life. The question is not whether the social order envisaged by Hegel is patriarchal or not: his account of the domestic relations between the sexes, in the first place, leaves no doubt about the fact that what he has in mind is a society ruled by men at all levels, while women have no access to public life broadly conceived (from (...)
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  2.  28
    Hegel's View of the Rights and Limits of Formal Thinking.V. F. Asmu - 1971 - Russian Studies in Philosophy 9 (4):336-353.
    1. The characterization of Hegel's teaching as dialectical is usually associated with a critique of the logic that preceded his and that was dominant in his time: that of the Wolffians and, in particular, of Kant and the Kantians. All in all, to characterize Hegel's teaching in this way is entirely in accord with the facts. However, when stated in so general a form, it leaves much unclarified and undoubtedly demands further concreteness. The article we offer here for (...)
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  3.  9
    APPENDIX. Hegel's View of Socrates.Edna H. Hong - 1992 - In Howard V. Hong & Edna H. Hong, Kierkegaard's Writings, Ii: The Concept of Irony, with Continual Reference to Socrates/Notes of Schelling's Berlin Lectures. Princeton University Press. pp. 219-238.
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  4.  36
    Nichiren’s View of Women.Mori Ichiu - 2003 - Japanese Journal of Religious Studies 30 (3-4):279-290.
  5. Hegel’s Antigone.Nadine Changfoot - 2002 - The Owl of Minerva 33 (2):179-204.
    Recent feminist criticism suggests that Hegel’s account of Antigone in the Phenomenology of Spirit is antithetical to feminism on two key counts: first, Hegel does not develop an authentic political representation of women’s agency and participation in the community, and second, he does not provide a model for a genuinely ethical order especially where relations between men and women are concerned. Patricia Jagentowicz Mills and Luce Irigaray are two feminist thinkers who have expressed these positions. They both take (...)
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  6.  30
    Feminist interpretations of Hegel’s slave and master dialectic.Н. Ю Чепелева - 2023 - Philosophy Journal 16 (4):88-106.
    The article analyzes the reception of Hegel’s philosophy in feminist theory on the example of the concepts of Simone de Beauvoir, Luce Irigaray, and Judith Butler. The first part of the article examines Hegel’s teaching on the role of women in the family, identifies the place of the feminine in Hegel’s system and analyzes the Hegelian interpretation of Sophocle’s “Antigone”. The second part of the article presents an interpretation of Si­mone de Beauvoir. I affirm that the oppositions “woman – (...)
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  7.  76
    Hegel, Antigone, and Women.Philip J. Kain - 2002 - The Owl of Minerva 33 (2):157-177.
    This article examines Hegel's treatment of Antigone and of women in the Phenomenology of Spirit. I differ from many other scholars in arguing that Antigone ought to be understood as like the Hegelian slave—both were dominated and oppressed, but, through that very domination and oppression, they subverted the master and ultimately made as significant a contribution to culture as he did. Antigone represents a form of individualism which, unlike liberal individualism, is compatible with the Sittlichkeit that Hegel wants (...)
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  8.  64
    Gender, the Family, and the Organic State in Hegel's Political Thought.Alison Stone - 1985 - In Thom Brooks, Hegel's Philosophy of Right. Chichester, West Sussex: Wiley-Blackwell. pp. 143–164.
    This chapter contains sections titled: Women's Place in the Hegelian State The Organic State and Individual Freedom Tensions in the Organic Model: For and Against Sex Equality Animal State, Vegetal State: Hegel versus Early German Romanticism Notes Abbreviations References.
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  9.  15
    Hegel's Dialectics of Politics.V. S. Nersesiants - 1971 - Russian Studies in Philosophy 9 (4):319-335.
    Hegel's teachings on the state, law, and society constitute a philosophy of law and were developed by him as the philosophy of the objective spirit. In addition to providing a basis for historically concrete views on political matters, the Hegelian philosophy of law, as an application of dialectics to a specific realm of subject matter in societal, governmental, and political-legal phenomena, contains the logic of that realm of subject matter. The independent meaning of this domain of research transforms logic (...)
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  10.  25
    A View of Women's Studies from Afar and Near.Lisa Rofel - 2018 - Feminist Studies 44 (2):396.
    In lieu of an abstract, here is a brief excerpt of the content:396 Feminist Studies 44, no. 2. © 2018 by Feminist Studies, Inc. Lisa Rofel A View of Women’s Studies from Afar and Near As a member of the editorial collective of Feminist Studies, I have had the pleasure of reading the submissions to this special issue on the state of women’s, gender, feminist, and sexuality (WGFS) studies programs. All the accepted articles highlight why WGFS studies (...)
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  11.  25
    Ben Sira's View of Women, a Literary Analysis.Sarah J. Tanzer & Warren C. Trenchard - 1986 - Journal of the American Oriental Society 106 (3):578.
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  12.  28
    Hegel’s Inversion of the Tantric Buddhist, Bönpo and Stoic View of History.Elias Capriles - 2008 - Proceedings of the Xxii World Congress of Philosophy 8:39-45.
    Hegel inverted the Tantric Buddhist, Bönpo and Stoic view of human spiritual and social evolution by presenting it as a progressive perfecting rather than as a progressive degeneration impelled by the gradual development of the basic human delusion called avidya (unawareness). Since he cancelled the crucial map /territory distinction, he had to explain change in nature as the negation of the immediately preceding state, and since he wanted spiritual and social evolution to be a process of perfecting, he had (...)
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  13.  55
    Hegel’s Critique of Kant Viewed through the Beck-Fichte Reading of the Deduction.Daniel Addison - 2016 - Hegel-Jahrbuch 2016 (1).
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  14. Hegel's View om Moral Conscience and Kierkegaard's Interpretation of Abraham.Jon Stewart - 1998 - Kierkegaardiana 19.
  15.  57
    The Fifteenth Conference of the Internationale Hegel Gesellschaft, Rotterdam, April 16–19, 1984. [REVIEW]Norbert Waszek - 1985 - The Owl of Minerva 16 (2):248-250.
    Hegel’s views on the family and civil society, the topic of this meeting, attracted participants from more than 20 countries and a total of almost 100 contributions. The activities of this conference were divided into “plenary sessions” that brought together all participants in order to discuss the long papers and “sectorial sessions,” i.e., smaller groups — up to five groups would meet simultaneously — in which the short papers were presented. There were also three evening lectures, a general meeting of (...)
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  16. Hegel’s “Idea of Life” and Internal Purposiveness.Daniel Lindquist - 2018 - Hopos: The Journal of the International Society for the History of Philosophy of Science 8 (2):376-408.
    The first part of the final section of Hegel's Science of Logic, the section on "The Idea", is titled "Life". Logic being the science of thought for Hegel, this section presents Hegel's account of the form of thought peculiar to thinking about living beings as living. Hegel's full account of this form of thought holds that a living being is (1) a functionally organized totality of members (2) that maintains itself in and through its environment (3) in (...)
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  17. Hegel’s Critique of Kant’s Moral World View.Kenneth R. Westphal - 1991 - Philosophical Topics 19 (2):133-176.
    Few if any of Kant’s critics were more trenchant than Hegel. Here I reconstruct some objections Hegel makes to Kant in a text that has received insufficient attention, the chapter titled ‘the Moral World View’ in the Phenomenology of Spirit. I show that Kant holds virtually all the tenets Hegel ascribes to ‘the moral world view’. I concentrate on five of Hegel’s main objections to Kant’s practical metaphysics. First, Kant’s problem of coordinating happiness with virtue (as worthiness to (...)
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  18.  99
    Spirit's Phoenix and History's Owl or the Incoherence of Dialectics in Hegel's Account of Women.Benjamin R. Barber - 1988 - Political Theory 16 (1):5-28.
  19.  38
    Hegel's philosophy of right: critical perspectives on freedom and history.Dean Moyar, Kate Padgett Walsh & Sebastian Rand (eds.) - 2022 - New York, NY: Routledge.
    Hegel's Philosophy of Right was his last systematic work and the most complete statement of his mature views on ethical and political philosophy. It explores the relationships between three distinct conceptions of human freedom: persons as possessing contract rights, subjects as reflective moral agents, and individuals as members of an ethical community. It strongly influenced the early Marx and with the rise of debates over liberalism and communitarianism in the latter half of the twentieth century. In this volume an (...)
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  20.  19
    Postponed Marriage: Exploring Women's Views of Matrimony and Work in Japan.Kumiko Nemoto - 2008 - Gender and Society 22 (2):219-237.
    Sociologists have argued that marriage today is based on individual desires, democratic contracts, and self-development. However, feminist scholars have criticized such a view of modern marriage, arguing that it obscures persistent inequality and social restrictions in marriage. Drawing on in-depth interviews with 26 highly educated Japanese women, this article argues that persistent gender inequalities shape women's decisions to postpone marriage in Japan. The article analyzes the emotional ambivalence and contradictions in women's decisions to postpone marriage. The (...)
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  21. Hegel's Conception of Reconciliation in Objective Spirit.David A. Shikiar - 2012 - Idealistic Studies 42 (1):91-105.
    In this essay I attempt to clarify Hegel’s conception of reconciliation in objective spirit. I advance the view that it involves adopting one’s institutional structure as an end of one’s will and then proceed to explain how the resulting structure is to be thought of as ‘the mutual interpenetration of particular and universal.’ The structure in question involves the mutual affirmation and fulfillment of both individual and institutional rights, as well as individual and institutional freedom. Focusing particularly on freedom, (...)
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  22.  1
    Hegel's account of the present : an open-ended history.Karin de Boer - 2009 - In Will Dudley, Hegel and History. State University of New York Press. pp. 51-67.
    Given the history of the twentieth century, it is understandable that many contemporary philosophers—in the wake of Kierkegaard, Marx, and Nietzsche—have turned against Hegel’s seemingly unbridled optimism. As I will argue in this chapter, however, Hegel’s account of modern civilizations is much less optimistic than his account of the past. Hegel’s hesitation as to the capacity of modernity to resolve its immanent conflicts preeminently emerges in his account of the oppositions between poverty and wealth and between the state and its (...)
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  23.  91
    Silenced Subjectivity: Remarks on Hegel's View of Plato's World.Allegra De Laurentiis - 2000 - Studies in Practical Philosophy 2 (1):64-79.
  24.  14
    Alceste and Chaucer's View of Poetry in the Legend of Good Women.Paula J. Carlson - 1985 - Mediaevalia 11:139-150.
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  25.  49
    (1 other version)Hegel's Conception of the Study of Human Nature.H. B. Acton - 1970 - Royal Institute of Philosophy Lectures 4:32-47.
    It is easy to understand why Hegel's philosophy should be little studied by English-speaking philosophers today. Those who at the beginning of the twentieth century initiated the movement we are now caught up in presented their earliest philosophical arguments as criticisms of the prevailing Anglo-Hegelian views. It may now be thought illiberal to take much interest in this perhaps excusably slaughtered royal family, and positively reactionary to hanker after the foreign dynasty from which it sometimes claimed descent. Hegel was (...)
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  26. Hegel's Phenomenology of spirit: a commentary based on the preface and introduction.Werner Marx - 1975 - Chicago: University of Chicago Press. Edited by Peter Heath.
    Hegel 's classic Phenomenology of Spirit is considered by many to be the most difficult text in all of philosophical literature. In interpreting the work, scholars have often used the Phenomenology to justify the ideology that has tempered their approach to it, whether existential, ontological, or, particularly, Marxist. Werner Marx deftly avoids this trap of misinterpretation by rendering lucid the objectives that Hegel delineates in the Preface and Introduction and using these to examine the whole of the Phenomenology. Marx considers (...)
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  27. Hegel's Philosophy of Subjective Spirit.Darrel Frank Moellendorf - 1990 - Dissertation, The Claremont Graduate University
    This critical commentary on the three sections of the philosophy of subjective spirit as it appears in Hegel's final Berlin Encyclopedia uses them to come to a better understanding and evaluation of his general philosophical perspective. This is in contrast to two sorts of dangers which Hegel scholarship faces. One is getting so caught up in summarizing and interpreting the troublesome texts that no evaluation is provided. The other is to view Hegel unsympathetically through the criteria of contemporary (...)
     
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  28. Hegel's Defense of the Ontological Argument for the Existence of God.Kevin Harrelson - 2004 - Dissertation, University of Kentucky
    The following dissertation is a study of the "ontological proof' for God's existence, specifically of the controversy concerning this proof from the seventeenth through the nineteenth centuries. As the title indicates, the primary theme is Hegel's defense and reformulation of the proof. I argue for a metaphysical interpretation of Hegel's Science of Logic, by showing that one of Hegel's chief goals in the Logic is to provide a demonstration for the thesis that "necessary existence belongs to God's (...)
     
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  29.  5
    Kierkegaard's View of Hegel, His Followers and Critics.Jon Stewart - 2015 - In A Companion to Kierkegaard. Wiley-Blackwell. pp. 50–65.
    Throughout his life Kierkegaard was an engaged student of German philosophy. He was especially exercised by the German philosophy of his own day, which was dominated by the popularity of the Hegelian system and the critical discussions surrounding it. This chapter explores Kierkegaard's use of Hegel and of a number of lesser‐known Hegelians (Marheineke, Daub, Erdmann, Rosenkranz, Hotho, Werder, Feuerbach, Bruno Bauer, and Strauss) and Hegel critics (Baader, I.H. Fichte, Schopenhauer, Trendelenburg, and Schelling). This study shows that Kierkegaard's interest in (...)
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  30.  49
    Hegel's Revisions of the Logic of Being.Cinzia Ferrini - 2020 - Rivista di Storia Della Filosofia 2:199-221.
    This essay aims to demonstrate a clear and significant difference, not merely expository revisions or additions, in the logical progression of Being between Hegel's two main versions of the Doctrine of Being. This controversial issue is analyzed by retracing and examining changes that international scholarship still widely neglects. Focusing on Hegel's introduction of the doubled transition of Quality and Quantity in the genesis of Measure, the essay argues that the main point of the revisions is that Hegel views (...)
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  31.  24
    Hegel’s Account of the Present: An Open-Ended History.Karin de Boer - 2009 - In Will Dudley, Hegel and History. State University of New York Press. pp. 51-67.
    Given the history of the twentieth century, it is understandable that many contemporary philosophers—in the wake of Kierkegaard, Marx, and Nietzsche—have turned against Hegel’s seemingly unbridled optimism. As I will argue in this chapter, however, Hegel’s account of modern civilizations is much less optimistic than his account of the past. Hegel’s hesitation as to the capacity of modernity to resolve its immanent conflicts preeminently emerges in his account of the oppositions between poverty and wealth and between the state and its (...)
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  32.  11
    The Rationality of Hegel’s View on Marriage.楚楚 赵 - 2022 - Advances in Philosophy 11 (4):826-830.
  33.  48
    (1 other version)Hegel’s Critique of Kant.John E. Smith - 1973 - Review of Metaphysics 26 (3):438 - 460.
    I am calling attention at the outset to Hegel’s procedure in interpreting the thought of others not to suggest that he simply failed to represent their views, but rather to indicate that he invariably sets them down in the midst of his own systematic idealism and judges them in accordance with the adequacy of their response to questions posed by his own position. One consequence of this approach is that Hegel views a philosophical position not primarily in terms of its (...)
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  34. Hegel’s Philosophy of Religion.Ph D. Raymond K. Williamson - 1981 - The Owl of Minerva 13 (2):8-8.
    From the author: The task undertaken in this Dissertation is an analysis of Hegel’s philosophy of religion, culminating in a systematic investigation of his concept of ‘God’. This analysis seeks to emphasize that Hegel’s philosophy has a thorough religious dimension: for him, thought is not philosophical if it is not also religious; both religion and philosophy have a common object and share the same content, and both are concerned with the truth of the inherent unity of all things, even though (...)
     
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  35.  54
    Hegel’s Ethics of Recognition.Robert R. Williams - 1997 - University of California Press.
    In this significant contribution to Hegel scholarship, Robert Williams develops the most comprehensive account to date of Hegel's concept of recognition. Fichte introduced the concept of recognition as a presupposition of both Rousseau's social contract and Kant's ethics. Williams shows that Hegel appropriated the concept of recognition as the general pattern of his concept of ethical life, breaking with natural law theory yet incorporating the Aristotelian view that rights and virtues are possible only within a certain kind of (...)
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  36.  43
    Hegel’s concept of education from the point of view of his idea of ‘second nature’.Jure Zovko - 2018 - Educational Philosophy and Theory 50 (6-7):652-661.
    This article explores Hegels concept of education within the context of his idea of ‘second nature’. Hegel believes that institutional life forms, which have been formed through education, culture, technical and social progress, constitute the ‘second nature’ of human beings. The immediacy of institutional forms which act as humans’ ‘second nature’ is the product of social and cultural mediation. The phenomenon of morality is here of central importance, because through morality the natural arbitrariness of the will is transformed and the (...)
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  37. 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 (...)
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  38.  36
    Heidegger's misinterpretation of Hegel's views on spirit and time.Howard Trivers - 1942 - Philosophy and Phenomenological Research 3 (2):162-168.
  39.  20
    Hegel's Ethics of Recognition (review).Lawrence S. Steplevich - 1999 - Journal of the History of Philosophy 37 (1):174-175.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hegel’s Ethics of Recognition by Robert R. WilliamsLawrence S. StepelevichRobert R. Williams. Hegel’s Ethics of Recognition. Los Angeles: University of California Press, 1998. Pp. xviii +433. Cloth, $60.00.The eminent Hegel scholar, Vittorio Hoesle, perceived the major weakness of Hegel’s philosophy in its seeming failure to adequately deal with the issue of interpersonal relations. Hardly a new objection, as Hoesle’s critique has a lineage that reaches at least as (...)
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  40.  10
    Hegel's Phenomenology of Spirit: A Commentary Based on the Preface and Introduction.Peter Heath (ed.) - 1975 - Chicago: University of Chicago Press.
    Hegel's classic _Phenomenology of Spirit _is considered by many to be the most difficult text in all of philosophical literature. In interpreting the work, scholars have often used the _Phenomenology_ to justify the ideology that has tempered their approach to it, whether existential, ontological, or, particularly, Marxist. Werner Marx deftly avoids this trap of misinterpretation by rendering lucid the objectives that Hegel delineates in the Preface and Introduction and using these to examine the whole of the _Phenomenology_. Marx considers (...)
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  41. (1 other version)Toward an Expressivist View of Women's Autonomy.Laura Martin - 2024 - Ergo 11.
    Feminists debate whether women can autonomously embrace their own subordination. Some argue that it is the process of identifying with desires and values that matters; others, that it is the content of the desires and values that matters. In this paper, I introduce a novel class of cases of ‘thwarted autonomy,’ in which women pursue autonomy but in ways that reinforce gendered subordination, and draw on these cases to develop an expressivist view of women’s autonomy. On (...)
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  42.  23
    Hegel's Philosophy of Language: The Unwritten Volume.Jere O'Neill Surber - 2011 - In Stephen Houlgate & Michael Baur, A Companion to Hegel. Malden, MA: Wiley‐Blackwell. pp. 243–261.
    This chapter contains sections titled: Introduction Hegel's Linguistic Inheritance Hegel's Early View of Language in the Jena Period (1804–1806) Language in the Jena Phenomenology of Spirit (1807) Language in Hegel's ‘Mature System’ ( The Encyclopedia of Philosophical Sciences ) (1818–1830) The Philosophy of Language: The Unwritten Volume.
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  43.  31
    Hegel’s Philosophy of God.Patrick Masterson - 1970 - Philosophical Studies (Dublin) 19:126-147.
    THE thought of G W F Hegel, undoubtedly one of the greatest philosophers of all time, is by any standard exceptionally difficult. The great variety of interpretations which it has inspired is evidence of its inherent complexity and perhaps even ambiguity. It has frequently been impatiently dismissed as distorting the rich texture of lived reality into a phantom maze of obscure metaphysical tensions. The view is widespread that it is a barren system of abstract thought whose relationship to concrete (...)
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  44.  33
    Kant's View of Reason in Politics.W. B. Gallie - 1979 - Philosophy 54 (207):19 - 33.
    The political writings of Kant and of Hegel present two contrasts, whose connection and explanation have never been adequately explored. The first contrast is in respect of the quality of their discussions of ‘home’ politics—in Kant's language, the ‘problem of establishing a perfect civic constitution’. Here Hegel shines. However much one may dislike the tone of voice, the vocabulary, the style and the arrangement of its arguments, his Philosophy of Right , especially when supplemented by his more topical political writings, (...)
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  45.  74
    Hegel's Critique of Essence: A Reading of the Wesenlogic.Franco Cirulli - 2006 - New York: Routledge.
    This volume shows how _The Doctrine of Essence_ intersects with perennial philosophical questions including above all, the relationship between freedom and determinism. _The Doctrine of Essence_ is of central importance, since it is a critical description of traditional categories which also functions as the justification of Hegel's speculative understanding of essence. This study takes an historical approach to build upon Hegel's abstract argument, viewing it as a confrontation with his predecessors, inparticular - Fichte and Schelling.
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  46. The Paradox of Civil Society in the Structure of Hegel’s Views of Sittlichkeit.Sholomo Avineri - 1986 - Philosophy and Theology 1 (2):157-172.
    The way in which much of the conventional interpretation has tried to describe the structure of Hegel’s civil society is inaccurate and one-dimensional. To Hegel civil society is not just the economic marketplace, where every individual tries to maximize his or her enlightened self-interest: side by side with the elements of universal strife and unending clash which are of the nature of civil society, there is another element which strongly limits and inhibits self-interest and transcendswhat would otherwise be a universal (...)
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  47.  14
    Hegel’s View on “Philosophy and Its Variety”.Abdullah Niksirat - 2017 - Balkan Journal of Philosophy 9 (2):133-138.
    Hegel's overall method is to offer his own theory not by rejecting rival philosophical theories, but by adapting them, or at least finding room for some of their elements in his own theory. In his view the human mind develops continuously throughout history in spite of the differences at various stages, and that the truth emerges from the whole.According to Hegel, philosophical schools not only are not mutually exclusive, but also supplement each other and indicate the progress and (...)
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  48.  66
    Hegel’s Phenomenology of Mind. [REVIEW]Oliva Blanchette - 1982 - The Owl of Minerva 13 (4):9-10.
    This is another in the growing list of studies on Hegel’s Phenomenology. More specifically, it is designed for “the beginning student” and purports “to offer a reading which is less confusing than Hegel’s own text” and therefore uses “very little of Hegel’s terminology or style of writing”. After a brief introduction in which the general nature of Hegelian philosophy and some of its key ideas are presented, it goes on to discuss both the Preface and Hegel’s “Introduction” somewhat more critically (...)
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  49.  33
    Hegel’s Philosophy of Right and the Idea of the World: Dialectic’s “Political Cosmology”.Angelica Nuzzo - 2021 - Critical Review: A Journal of Politics and Society 33 (3-4):332-358.
    ABSTRACT Foregrounding Hegel’s political cosmology allows us to set his dialectic-speculative theory of the political world in contrast both to ideal theories and to historicist-positivist theories. Against these positions, Hegel upholds his “realism of the idea”: the claim that a rational world is neither a pre-given whole nor an unattainable ideal, but the dynamic, immanent orientation of reason that continually constructs and animates the world. Hegel’s view of the world thus provides him with a way of reconceiving the relationship (...)
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  50. Hegel's account of contradiction in the science of logic reconsidered.Karin de Boer - 2010 - Journal of the History of Philosophy 48 (3):345-373.
    This article challenges the prevailing interpretations of Hegel's account of the concept "contradiction" in the Science of Logic by arguing that it is concerned with the principle of Hegel's method rather than with the classical law of non-contradiction. I first consider Hegel's Doctrine of Essence in view of Kant's discussion of the concepts of reflection in the first Critique. On this basis, I examine Hegel's account of the logical principles based on the concepts "identity," "opposition," (...)
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