Several conflict theorists have appropriated Hegel’s ‘struggle for recognition’ to highlight the healthy dimensions of conflict and to explore ways of reaching reconciliation through mutual recognition. In so doing, some scholars attend to the interpersonal dimension of reconciliation, while others focus on the interstate dimension of reconciliation. This paper argues that both approaches miss important Hegelian insights into the modern state. Hegel understands that freedom must be situated and bounded in order to take a concrete form. He believes that concrete (...) freedom and domestic reconciliation create an atmosphere that can pressure the state to be more confrontational with other states by attaining a stronger individuality. Thus, the common concern about freedom among Hegelian states remains a ‘thin’ version of communication, vulnerable to such factors as national honor or recognition status. Hegel’s challenge urges peace-inspired scholars to explore ways of achieving concrete freedom and domestic reconciliation while simultaneously relieving interstate conflict. (shrink)

Hegel continues to be credited with the discovery of a "master-slave dialectic". Critics, however, have established that there was no "master-slave dialectic" but rather a Knecht, that is, servant or footman, with the latter a member of an abstract relationship of Herrschaft-Knechtschaft, which is central to Hegel's idea of the journey from dependence to independence. This "primitive scene" sets up a cycle for the whole paradigm, which is a reformulation of the victory over animal life and its appetites, and a (...) reformulation of the birth of nations. Hegel followed Aristotle here; those who risked their own life are given recognition as masters and those who chose to preserve it at the cost of their freedom, are servants. (shrink)

The article is devoted to the genesis of Hegel’s philosophy of nature. It shows us that the formation of the natural philosophical views of the German philosopher took place not only in a speculative way, in the critical reception of Schelling’s works, but, first of all and for the most part, was predetermined by Hegel’s own interest in natural science and acquaintance with some prominent scientists of that time. The focus of the paper is on the evolution of the first (...) part of Hegel’s natural philosophy: the doctrine of space and time as it presented in some excerpts from two revised lecture notes on the philosophy of nature, read by Hegel in the winter semester of 1821/1822 at the University of Berlin and published as an appendix to the article by Bonzipen. In his article, Bonzipen provides historical information on the fate of these texts, raises the question of their authorship, gives a general outline of Hegel’s thought, and also compares both texts with the second edition of the Encyclopedia of Philosophical Sciences. From his point of view, the revised notes allow partly to illustrate, partly to fill in some gaps in the dialectic of two forms of abstract appearance known on the basis of the Encyclopedia. Bonzipen notes that Hegel’s speculative consideration of space and time is complemented by a discussion with the history of philosophy and the history of mathematics. While reproaching traditional mathematics for being fixed on the quantitative aspect of reality, which does not allow to fully resolve the contradiction between space and time, Hegel at the same time refuses to attempt to build philosophical mathematics that focuses on the consideration of the qualitative certainty of the moments of space and time, declaring that although it is solvable, it is an extremely time-consuming task. This refusal becomes a turning point in the further development of the dialectical doctrine of space and time. (shrink)

Sketching the current division within receptions of Hegel, this article argues for Hegel as a philosophical theologian in a way that is not covered by the recent investigations into Hegel's theological project. Examining in particular the early work on Jesus Christ, the article analyses the changes in this work and how these changes in his understanding of Christology enabled Hegel to appreciate the logic of the Logos. This logic of the Logos is the basis for all his subsequent philosophy. It (...) is a logic that is made possible in his philosophical theology of mediation, incarnation, and reconciliation. (shrink)