Hegel sive Spinoza: Hegel as His Own True Other (original) (raw)
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Karl Rosenkranz on Hegel's Phenomenology: A Translation
The following translation is from Karl Rosenkranz's Hegel's Life (1844). He is providing an account of the Phenomenology understood as a philosophical work of cognitive metaphysics and intellectual history. Rosenkranz contends that both as art and science this book was Hegel's greatest single accomplishment. It arises from the earlier Jena system projections and is the introduction to systematic philosophy and the later Logic. This section of his biography comes immediately after a discussion of the didactic modifications of the system made from 1802-6 and immediately before a short section on Hegel's influence on his Jena students. Please use for personal research only. This is a draft document.
Idealistic Studies, 2010
Hegel indicates toward the end of his Phenomenology of Spirit that there would be a parallelism in the categories of his later system to the various configurations of consciousness in the Phenomenology. Some general correspondences have been indicated by Otto Pöggeler and suggested by Robert Grant McRae, but I argue in this paper that there are at least four important and more specific parallels, bringing out simultaneously a similarity of content and a difference of approach and methodology in the two works: 1) in the philosophical construal of "categories"; 2) in the conceptualization of a "phenomenology"; 3) in the analysis of the dialectical relationship of religion and art; and 4) in the relationship of the history of philosophy to the Absolute.
Hegel's Phenomenology : Reverberations in His Later System
Idealistic Studies, 2010
Hegel indicates toward the end of his Phenomenology of Spirit that there would be a parallelism in the categories of his later system to the various configurations of consciousness in the Phenomenology. Some general correspondences have been indicated by Otto Pöggeler and suggested by Robert Grant McRae, but I argue in this paper that there are at least four important and more specific parallels, bringing out simultaneously a similarity of content and a difference of approach and methodology in the two works: 1) in the philosophical construal of "categories"; 2) in the conceptualization of a "phenomenology"; 3) in the analysis of the dialectical relationship of religion and art; and 4) in the relationship of the history of philosophy to the Absolute.
The Presence of Phenomenology: Hegel and the Return to Metaphysics
Mosaic, 2013
J acques Derrida deconstructs not just certain figures in the history of philosophy but the entire Western philosophical tradition. But in order to properly understand the reach of deconstruction, one must examine its origins, origins that focus not on the metaphysical tradition but specifically on phenomenology. As many proponents of deconstruction have recognized, locating the emergence of deconstruction in Husserlian phenomenology allows us to obtain a better grasp of the deconstructive project. One such proponent, Joshua Kates, explains that "not only does phenomenology turn out to be the smithy in which deconstruction's tools were forged, but in it [. . .] Derrida initially discovered the motive for this entirely singular enterprise" (xvi, emph. Kates's). Even as it works against Husserl's own texts, Derrida's project is also Husserl's project.
Hegel A dialectics of encounter À
Hegel ou Spinoza first appeared in 1979 after an eight-year near hiatus in Pierre Macherey's work. It marked, as Warren Montag argues, a divergence in the philosophical paths of Macherey and his mentor and (by then) colleague Louis Althusser, each responding in their own way to the violent misreading of their work as a so-called structuralism and the resurgence of humanism (or, perhaps more correctly, an antiantihumanism) in France at the time. Montag suggests that Hegel ou Spinoza begaǹ`a new phase in Macherey's work'', one which could be viewed as``a displacement, neither a rejection of nor a return to the past, but instead the attempt to discover new points of application from which one might speak about certain problems without being drowned out by a chorus of commentators'' (Montag, 1998, page 13). Although long known to readers of French continental philosophy, and indirectly known to an English audience through the writings of the many scholars it has inspired, this work will appear in its English translation for the first time in 2011 with University of Minnesota Press. The first chapterö``Hegel reads Spinoza''öwhich is included in this issue, sets up Hegel's reading of Spinoza, which is for Hegel an arrested development, a moment of stasis in thinking that is at the same time a beginning of philosophy. But Macherey focuses his attention on this reading in order to uncover in subsequent chapters what is indigestible for Hegel in Spinoza's work, a kernel on which philosophy is made to move again, but this time in a renewal of Spinoza's thinking on three critical points: the problem of demonstration, the role of the attributes, and the role of the negative.
"The 15 chapters each focus on a section of Hegel's book, making this an excellent resource in a course on Hegel's Phenomenology of Spirit. Summing Up: Highly recommended. Upper-level undergraduates through faculty/researchers." —Choice In Reading Hegel’s Phenomenology, John Russon uses the theme of reading to clarify the methods, premises, evidence, reasoning, and conclusions developed in Hegel’s seminal text. Russon’s approach facilitates comparing major sections and movements of the text, and demonstrates that each section of Phenomenology of Spirit stands independently in its focus on the themes of human experience. Along the way, Russon considers the rich relevance of Hegel’s philosophy to understanding other key Western philosophers, such as Aristotle, Descartes, Kant, Husserl, Heidegger, and Derrida. Major themes include language, embodiment, desire, conscience, forgiveness, skepticism, law, ritual, multiculturalism, existentialism, deconstruction, and absolute knowing. An important companion to contemporary Hegel studies, this book will be of interest to all students of Hegel’s philosophy.