The thesis adapts Bourdieu’s theory of hexis as a method for approaching the Baillie (Hegel/Baillie, 1910/1931) and Pinkard (Hegel/Pinkard, 2008) translations of Hegel’s Die Phänomenologie des Geistes (Hegel, 1807/1970) as embodiments of a translatorial practice informed by social and philosophical contextual factors. The theoretical concept of a translatorial hexis is analogous to Bourdieu’s habitus but differs in that the translatorial hexis embodies a specifically dominant, honour-seeking stance of the translator with regard to the micro-dynamics of the surrounding sub-fields; the translatorial (...) hexis is also embodied primarily in the detail of the text and in the peritexts to the translations. Chapters 3 and 4, which focus on the Baillie and Pinkard translations, are each divided into three sections: an analysis of the historical background to the translation in terms of interrelated Bourdieusian fields defined by rival positions vying for academic reputation; an analysis of lexical patterning identified in TT corpora with reference to the translations of two ‘dialectically ambiguous’ terms Geist [mind/spirit] and aufheben [cancel/preserve/sublate]; an analysis of peritexts to the two translations. Starting with a discussion of Hegel’s ‘dialectical ambiguity’ in chapter 1 and an elaboration of the Bourdieusian theoretical framework in chapter 2, the thesis attempts to explain the lexical findings with reference to the concept of translatorial hexis in a manner which takes philosophical and sociological factors into consideration as determinants of the translators’ strategies. The analysis focuses on the positioning of Sir James Black Baillie with regard to Absolutist and Personalist versions of British Idealism and Terry Pinkard with regard to the non-metaphysical readings of Hegel and the development of communitarian ideologies.The publication of new translations of Hegel’s works and new critical works on German Idealism suggest that a Hegel revival is in full progress. Given the centrality of translation to this phenomenon, it is appropriate that translation studies should contribute to the discussion, especially to demonstrate the value of a self-reflexive, multi-disciplinary approach which brings linguistic analysis and sociological contextualisation to bear on some of the philosophical issues at stake. (shrink)

In the Preface to the Philosophy of Right, Hegel draws a favourable comparison between his project and Plato’s Republic, while making a critical comment about an example taken from Plato’s Laws. In...

This article discusses three topics that have been the subject of debate in recent scholarship on Hegel's social and political philosophy: first, the relevance of Hegel's systematic metaphysics for interpreting Hegel's social and political writings; second, the relation between recognition, social institutions, and rational agency; and third, the connection between the constellation of institutions and norms that Hegel calls “ethical life” and Hegel's theory of freedom. This article provides a critical overview of the positions in these three debates. In the (...) case of the first debate, I clarify the conceptual terrain by distinguishing between several kinds of systematicity that are at issue. In the case of the second debate, I argue that the views of two of the major participants, Axel Honneth and Robert Pippin, are in fact compatible. In the case of the third debate, I seek to clarify the connection in Hegel between two different ideas of freedom in ethical life, each of which has been emphasized by different interpreters of Hegel: the idea of freedom as non-alienation and the idea of freedom as social freedom. I conclude with a discussion of the ways in which ethical life, for Hegel, enables the freedom of individuals. (shrink)

The article examines how Hegel’s negative view of Byzantium is different from the Enlightenment’s critique and especially from Voltaire’s criticism of medieval history. In order to account for the Hegelian specificity of interpretation an effort is made to translate the chapter on Byzantium from the Philosophy of History in terms of the analysis of the Phenomenology of the Spirit and, more precisely, on the basis of the chapters on sensible certitude and on the domination and servitude. Considering that for Hegel (...) every philosophical school possesses an autonomous value, one has to wonder why the Byzantine moment of the Spirit is destined to stagnation. The question about Hegel’s Neoplatonism, especially his affiliation with Proclus’s system, shows how the distance separating the Hegelian system from the Proclusian one explains the inadequacy of the latter as to drawing the consequences from the Byzantine spiritual stagnation. (shrink)