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In der Reihe Hegel-Jahrbuch Sonderband (bis 2013 Hegel-Forschungen) werden Monographien, Editionen und Sammelbände publiziert, die Hegels philosophisches Werk und das seiner Schüler analysieren. Dabei wird zugleich die Aktualität der hegelschen Gedankenwelt diskutiert, wobei auch Bezüge zu anderen Wissenschaftsdisziplinen Beachtung finden.
Emmanuel Nakamura examines the ways that Hegel’s philosophy of law developed criteria for criticizing the modern state. Marx, who uses Hegel’s philosophy of law to confront the social and constitutional issues that arose during the Vormärz, presents a principle of social freedom in view of the existential risks posed by capitalist society.
Does Jacobi’s unphilosophical criticism of the system apply to Hegel’s metaphysics of absolute negativity? Hegel’s system is seen as the pinnacle of systematic-systemic philosophizing. Meaningful criticism would seem impossible. Jacobi attempts to find a critical mode that emerges from the system’s own logic without being trapped by it. Althof examines the leap that is “unphilosophy” and applies it against the mature Hegelian system.
“Hegel and scepticism” remains an intriguing topic directly concerning the logical and methodological core of Hegel’s system. A series of contributions is unfolding around a keynote paper by Klaus Vieweg, which tries to understand and restate the limits and the content of the relationship between Hegels philosophy and scepticism. Various Hegel readers with different concerns are dealing with Hegel’s strategy in a large range of theoretical areas.
In the Philosophy of Subjective Spirit, Georg Wilhelm Friedrich Hegel developed the foundations for an anthropology and psychology that define humanity in terms of reason and freedom. Based on a historical and systematic reconstruction, the essays in this volume examine Hegel’s concept to reveal its thematic richness and relevance for contemporary discussion.
"The Doctrine of Essence" is among the most difficult texts in Hegelian philosophy. Typically, attention focused exclusively on the first section, which contains Hegel’s theory of contradiction. Instead, this volume includes essays on all sections, including their connection to the preceding logic of being and to the doctrine derived from this concept. It additionally examines Marx’s reception of the work, thereby fully disclosing Hegel’s work.
The collective focus of the essays here presented consists of the attempt to overcome the deadlock between metaphysical and non- (or anti-) metaphysical Hegel interpretations. There is no doubt that Hegel rejects traditional and influential forms of metaphysical thought. There is also no doubt that he grounds his philosophical system on a metaphysical theory of thought and reality. The question asked by the contributors in this volume is therefore: what kind of metaphysics does Hegel reject, and what kind does he embrace? Some of the papers address the issue in general and comprehensive terms, but from different, even opposite perspectives: Hegel's claim of a ‘unity’ of logic and metaphysics; his potentially deflationary understanding of metaphysics; his overt metaphysical commitments; his subject-less notion of logical thought; and his criticism of Kant's critique of metaphysics. Other contributors discuss the same topics in view of very specific subject-matter in Hegel's corpus, to wit: the philosophy of self-consciousness; practical philosophy; teleology and holism; a particular brand of naturalism; language's relation to thought; 'true' and ‘spurious’ infinity as pivotal in philosophic thinking; and Hegel's conception of human agency and action.
The logical question is a central theme of 19th century philosophy. The marginal reception accorded to Hegel’s subjective logic stands in stark contrast to its claim of revitalizing the “fossilized material” of classical logic. This study contextualizes subjective logic in terms of debates about reforming logic and reveals the ongoing importance of its arguments for a debate that remains current to this day.
Hegel and Foucault are typically represented in the literature as antipodes, but they both raise the question of the historicity of knowledge. This study elaborates this theme using a comparison of the Phenomenology of Spirit and the Archeology of Knowledge. It reveals how their conceptions are both critically related to Kant’s critique of reason, and illuminates the convergence of their theories with respect to the evolution of knowledge.
At the heart of Hegel’s Aesthetics is the idea of the beautiful as unity. This unity turns fragile once the mind's self-awareness becomes conceptual and extends beyond sensory illusion. Focusing the philosophy of art on the idea of the beautiful raises a set of systematic problems, which are discussed with regard to Hegel’s Aesthetics, its historical contexts, and its reception.
How can we make the critical potential of Hegelian philosophy understandable from a historical perspective? To answer this question, this study retraces Hegel’s transformation from his writings about the “work of the Republicans for the common good” (1795) to the “work of the concept” (1807). This arc marks the beginning of Hegel’s objectification of heroic idealism – to which Marx was able to link his own ideas.