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. 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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  3.  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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  4.  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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  5. 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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  6.  36
    Nichiren’s View of Women.Mori Ichiu - 2003 - Japanese Journal of Religious Studies 30 (3-4):279-290.
  7.  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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  8.  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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  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.  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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  11.  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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  12.  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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  13. Hegel’s Concept of The True Infinite.Robert M. Wallace - 2010 - The Owl of Minerva 42 (1-2):89-122.
    According to Hegel, the true infinite is the fundamental concept of philosophy. Yet despite this fact, there is absence of consensus concerning its meaning and significance. The true infinite challenges the currently dominant non-metaphysical interpretations of Hegel, as it challenged the dominance of the Kantian framework in its own day, specifically Kant’s attack on theology and his treatment of theology as a postulate of moralit y. Kant admits that the God-postulate has only subjective necessity and validity, and is an expression (...)
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  14.  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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  15.  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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  16.  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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  17. Hegel's View om Moral Conscience and Kierkegaard's Interpretation of Abraham.Jon Stewart - 1998 - Kierkegaardiana 19.
  18.  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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  19. 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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  20.  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.
  21. Hegel’s Concept of The True Infinite.Robert R. Williams - 2010 - The Owl of Minerva 42 (1-2):89-122.
    According to Hegel, the true infinite is the fundamental concept of philosophy. Yet despite this fact, there is absence of consensus concerning its meaning and significance. The true infinite challenges the currently dominant non-metaphysical interpretations of Hegel, as it challenged the dominance of the Kantian framework in its own day, specifically Kant’s attack on theology and his treatment of theology as a postulate of moralit y. Kant admits that the God-postulate has only subjective necessity and validity, and is an expression (...)
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  22.  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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  23.  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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  24.  51
    The Problem of Poverty and the Limits of Freedom in Hegel’s Theory of the Ethical State.Matt S. Whitt - 2013 - Political Theory 41 (2):257-284.
    This article reinterprets Hegel’s much discussed “failure” to theorize a remedy for the poverty that disrupts modern society. I argue that Hegel does not offer any solution to the problem of poverty because, in his view, the sovereign state depends upon the persistence of poverty. Whereas a state’s achievement of external sovereignty requires the presence of another state, its achievement of internal sovereignty requires the presence of a different, internal other. This role is played by the impoverished and rebellious (...)
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  25. 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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  26.  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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  27.  91
    Silenced Subjectivity: Remarks on Hegel's View of Plato's World.Allegra De Laurentiis - 2000 - Studies in Practical Philosophy 2 (1):64-79.
  28.  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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  29. 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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  30.  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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  31. 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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  32. 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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  33.  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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  34.  5
    From Heaven to Earth: A Study of the Critical Thought of Religion in the Introduction to Marx’s Critique of Hegel's Philosophy of Law.Chenggong Wang - 2024 - European Journal for Philosophy of Religion 16 (3):1-23.
    This paper discusses in depth the critical thought of religion shown by young Marx in the Introduction to the Critique of Hegel's Philosophy of Law, which is not only an important part of Marx's early theoretical explorations, but also an important symbol of his transformation from idealism to materialism. In the Introduction to the Critique of Hegel's Philosophy of Law, Marx systematically expounded the nature, function, root of reality, and critical method of religion through the perspective of anthroposophical (...)
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  35.  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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  36.  11
    The Rationality of Hegel’s View on Marriage.楚楚 赵 - 2022 - Advances in Philosophy 11 (4):826-830.
  37.  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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  38.  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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  39. 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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  40.  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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  41.  23
    Hegel’s justification of the human right to non-domination.Kenneth Westphal - 2017 - Filozofija I Društvo 28 (3):579-612.
    ?Hegel? and?human rights? are rarely conjoined, and the designation?human rights? appears rarely in his works. Indeed, Hegel has been criticised for omitting civil and political rights all together. My surmise is that readers have looked for a modern Decalogue, and have neglected how Hegel justifies his views, and hence just what views he does justify. Philip Pettit has refocused attention on republican liberty. Hegel and I agree with Pettit that republican liberty is a supremely important value, but appealing to its (...)
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  42. 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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  43.  36
    Heidegger's misinterpretation of Hegel's views on spirit and time.Howard Trivers - 1942 - Philosophy and Phenomenological Research 3 (2):162-168.
  44.  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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  45.  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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  46. (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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  47.  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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  48.  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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  49. Metaphysics Supervenes on Logic: The Role of the Logical Forms in Hegel's "Replacement" of Metaphysics.W. Clark Wolf - 2021 - Journal of the History of Philosophy 59 (2):271-298.
    Hegel often says that his "logic" is meant to replace metaphysics. Since Hegel's Science of Logic is so different from a standard logic, most commentators have not treated the portion of that work devoted to logical forms as relevant to this claim. This paper argues that Hegel's discussion of logical forms of judgment and syllogism is meant to be the foundation of his reformation of metaphysics. Implicit in Hegel's discussion of the logical forms is the view (...)
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  50.  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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