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  1. Hegel on Identifying Actions Through Intentions.Saja Mohammad Parvizian - manuscript
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  2. Review of Judith P. Butler 'Subjects of Desire. Hegelian Reflections in Twentieth-century France'. [REVIEW]Sergio Volodia Marcello Cremaschi - 1990 - Rivista di Filosofia Neo-Scolastica 82 (1):174-175.
    A review of Butler's first book. An English version has been posted.
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  3. Hegel's Implicit View on How to Solve the Problem of Poverty.Joel Anderson - 2001 - In Robert Williams (ed.), Beyond Liberalism and Communitarianism: Essays on Hegel’s "Philosophy of Right". Albany, NY, USA: pp. 185-205.
    Against those who argue that Hegel despaired of providing a solution to the problem of poverty, I argue, on the basis of key dialectical transitions in Hegel's Philosophy of Right, that he held at least the following: (1) that the chronic poverty endemic to industrial capitalism can be overcome only through changes that must include a transformation in practices of consumption, (2) that this transformation must lead to more *sittlich* and self-conscious practices of consumption, and (3) that the institution best-suited (...)
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  4. Talents and Interests: A Hegelian Moral Psychology.Christopher L. Yeomans - 2013 - Hegel Bulletin 34 (1):33-58.
    One of the reasons why there is no Hegelian school in contemporary ethics in the way that there are Kantian, Humean and Aristotelian schools is because Hegelians have been unable to clearly articulate the Hegelian alternative to those schools’ moral psychologies, i.e., to present a Hegelian model of the motivation to, perception of, and responsibility for moral action. Here it is argued that in its most basic terms Hegel's model can be understood as follows: the agent acts in a responsible (...)
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  5. Hegel on Legal and Moral Responsibility.Mark Alznauer - 2008 - Inquiry: An Interdisciplinary Journal of Philosophy 51 (4):365 – 389.
    When Hegel first addresses moral responsibility in the Philosophy of Right, he presupposes that agents are only responsible for what they intended to do, but appears to offer little, if any, justification for this assumption. In this essay, I claim that the first part of the Philosophy of Right, “Abstract Right”, contains an implicit argument that legal or external responsibility (blame for what we have done) is conceptually dependent on moral responsibility proper (blame for what we have intended). This overlooked (...)
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Hegel: Critique of Kant
  1. Hegel, Norms and Ontology.Joe Saunders - 2019 - History of Philosophy Quarterly 36 (3):279-297.
    This paper lays out two recent accounts of Hegel’s practical philosophy in order to present a challenge. According to Robert Stern and Mark Alznauer, Hegel attempts to ground our ethical practices in ontological norms. I argue that we cannot ground our ethical practices in this way. However, I also contend that Stern’s and Alznauer’s conception of reality as both conceptual and normative can still play a useful role in practical philosophy, namely, to help defuse a sceptical worry about a threat (...)
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  2. Thomas Khurana, Das Leben der Freiheit. Form und Wirklichkeit der Autonomie. [REVIEW]Eleonora Cugini - 2018 - Universa. Recensioni di Filosofia 7 (1):81-87.
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  3. Thomas Khurana: Das Leben der Freiheit. [REVIEW]David Jöckel - 2018 - Zeitschrift für Philosophische Literatur 6 (1):29-34.
    https://philpapers.org/asearch.pl?start=0&format=html&newWindow=on&freeOnly=&ap_c2=&publishedOnly=&o nlineOnly=off&ap_c1=&search_header=search_header.html&noFilter=1&limit=&direction=citations&hideAbst racts=&showCategories=on&sqc=&eId=KHUDLD&sort=firstAuthor&proOnly=off&langFilter=&filterByAreas=&cat egorizerOn=&jlist=&ap_c1=&ap_c2=.
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  4. Huellas en la autonomia. Algunas notas sobre criticas de Hegel a Kant.Pablo Gilabert - 1996 - Dialektica 1996 (8):93-115.
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  5. Fight, Flight or Respect? First Encounters of the Other in Kant and Hegel.Lydia L. Moland - 2002 - History of Philosophy Quarterly 19 (4):381-400.
    Immanuel Kant's description of humans' first encounter with each other depicts a peaceful recognition of mutual worth. G.W.F. Hegel's by contrast depicts a struggle to the death. I argue in this paper that Hegel's description of conflict results in an ethical theory that better preserves the distinctness of the other. I consider Christine Korsgaard's description of first encounters as a third alternative but conclude that Hegel's approach better accounts for the specific commitments we make--as family members, works, and citizens --in (...)
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  6. Hegel's Moral Philosophy.Katerina Deligiorgi - 2016 - In Dean Moyar (ed.), Oxford Handbook to Hegel's Philosophy. Oxford University Press.
    Does Hegel have anything to contribute to moral philosophy? If moral philosophy presupposes the soundness of what he calls the 'standpoint of morality [Moralität]' (PR §137), then Hegel's contribution is likely to be negative. As is well known, he argues that morality fails to provide us with substantive answers to questions about what is good or morally required and tends to gives us a distorted, subject-centred view of our practical lives; moral concerns are best addressed from the 'standpoint of ethical (...)
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  7. Hegel and the Problem of Particularity in Moral Judgment.Jeffrey A. Gauthier - 1999 - Women's Philosophy Review 22:58-79.
    Barbara Herman's account of rules of moral salience goes far in explaining how Kantian moral theory can integrate historically emergent normative criticisms such as that offered by feminists. The ethical motives that initially lead historical agents to expand our moral categories, however, are often at odds with Kant's (and Herman's) theory of moral motivations. I argue that Hegel offers a more accurate account of ethical motivation under oppressive conditions.
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  8. Review: Sedgwick, Hegel's Critique of Kant[REVIEW]Dennis Schulting - 2016 - Kant Studien 107 (2):414–419.
    this is a review of Sally Sedgwick's Hegel's Critique of Kant (OUP 2012), published in Kant-Studien.
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Hegel: Philosophy of Law
  1. Irrationality and Egoism in Hegel’s Account of Right.Charlotte Baumann - 2018 - British Journal for the History of Philosophy 26 (6):1132-1152.
    Many interpreters argue that irrational acts of exchange can count as rational and civic-minded for Hegel—even though, admittedly, the persons who are exchanging their property are usually unaware of this fact. While I do not want to deny that property exchange can count as rational in terms of ‘mutual recognition’ as interpreters claim, this proposition raises an important question: What about the irrationality and arbitrariness that individuals as property owners and persons consciously enjoy? Are they mere vestiges of nature in (...)
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Hegel: Property Rights
  1. Pecca Fortiter for the Sake of Morality? Making Sense of Wrong in Hegel’s System of Right.Alexander T. Englert - 2014 - Hegel Bulletin 35 (2):204-227.
    The goal of this paper is to clarify the role wrong plays in Hegel ’s system of right, as both a form of freedom and the transition to morality. Two approaches will be examined to explore wrong in practical philosophical terms: First, one could take the transition to be descriptive in nature. The transition describes wrong as a realized fact of the human condition that one inherits from the outset. Second, one could see it as prescriptive. Actual wrongdoing would be (...)
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  2. Individual Communitarianism: Exploring the Primacy of the Individual In Locke’s and Hegel’s Rights.Beatriz Hayes Meizoso - 2015 - Espíritu 70 (141):35-50.
    The objective of this article is to compare and contrast the influential notion of natural and property rights created by John Locke in his "Second Treatise on Government" (1689) to the posterior notion of abstract right expressed by Georg Wilhelm Friedrich Hegel in his "Elements of the Philosophy of Right". Said analysis is particularly pertinent given the complexity of Hegel’s political philosophy, and, perhaps more importantly, seeing as Hegel’s abstract right was (allegedly and in part) intended to point out the (...)
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Hegel: Punishment
  1. Pecca Fortiter for the Sake of Morality? Making Sense of Wrong in Hegel’s System of Right.Alexander T. Englert - 2014 - Hegel Bulletin 35 (2):204-227.
    The goal of this paper is to clarify the role wrong plays in Hegel ’s system of right, as both a form of freedom and the transition to morality. Two approaches will be examined to explore wrong in practical philosophical terms: First, one could take the transition to be descriptive in nature. The transition describes wrong as a realized fact of the human condition that one inherits from the outset. Second, one could see it as prescriptive. Actual wrongdoing would be (...)
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Hegel: Philosophy of Law, Misc
  1. Freedom, Dialectic and Philosophical Anthropology.Craig Reeves - 2013 - Journal of Critical Realism 12 (1):13-44.
    In this article I present an original interpretation of Roy Bhaskar’s project in Dialectic: The Pulse of Freedom. His major move is to separate an ontological dialectic from a critical dialectic, which in Hegel are laminated together. The ontological dialectic, which in Hegel is the self-unfolding of spirit, becomes a realist and relational philosophical anthropology. The critical dialectic, which in Hegel is confined to retracing the steps of spirit, now becomes an active force, dialectical critique, which interposes into the ontological (...)
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  2. Hegel's Nonfoundationalism: A Phenomenological Account of the Structure of Philosophy of Right.Mark Tunick - 1994 - History of Philosophy Quarterly 11 (3):317 - 337.
    In the Phenomenology Hegel insists there are no presupposed standards of truth: standards are internal. "Consciousness provides its own criterion from within itself, so that the investigation becomes a comparison of consciousness with itself"(PhdG 84). We need only contemplate "the matter in hand as it is in and for itself"(PhdG 84). The Phenomenology is a characterisation of consciousness taking on increasingly adequate forms, testing its own internal standards against experience. The Philosophy of Right is a search for right, not, as (...)
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