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  1. 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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  2. 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. 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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  2. 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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  3. On Hegel's Critique of Kant's Subjectivism in the Transcendental Deduction.Dennis Schulting - 2017 - In Kant's Radical Subjectivism. Perspectives on the Transcendental Deduction. London: Palgrave. pp. 341-370.
    In this chapter, I expound Hegel’s critique of Kant, which he first and most elaborately presented in his early essay Faith and Knowledge (1802), by focusing on the criticism that Hegel levelled against Kant’s (supposedly) arbitrary subjectivism about the categories. This relates to the restriction thesis of Kant’s transcendental idealism: categorially governed empirical knowledge only applies to appearances, not to things in themselves, and so does not reach objective reality, according to Hegel. Hegel claims that this restriction of knowledge to (...)
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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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Hegel: Philosophy of Law
Hegel: Property Rights
  1. 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: 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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