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Hegel

Cambridge University Press (1975)

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  1. Beyond Recognition? Critical Reflections on Honneth’s Reading of Hegel’s Philosophy of Right.Karin de Boer - 2013 - International Journal of Philosophical Studies 21 (4):534 - 558.
    This article challenges Honneth's reading of Hegel's Philosophy of Right in The Pathologies of Individual Freedom: Hegel's Social Theory (2001/2010). Focusing on Hegel's method, I argue that this text hardly offers support for the theory of mutual recognition that Honneth purports to derive from it. After critically considering Honneth's interpretation of Hegel's account of the family and civil society, I argue that Hegel's text does not warrant Honneth's tacit identification of mutual recognition with symmetrical instances of mutual recognition, let alone (...)
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  • Life, Logic, and the Pursuit of Purity.Alexander T. Englert - 2017 - Hegel-Studien 50:63-95.
    In the *Science of Logic*, Hegel states unequivocally that the category of “life” is a strictly logical, or pure, form of thinking. His treatment of actual life – i.e., that which empirically constitutes nature – arises first in his *Philosophy of Nature* when the logic is applied under the conditions of space and time. Nevertheless, many commentators find Hegel’s development of this category as a purely logical one especially difficult to accept. Indeed, they find this development only comprehensible as long (...)
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  • Hegel’s Logic of Finitude.Rocío Zambrana - 2012 - Continental Philosophy Review 45 (2):213-233.
    In “Violence and Metaphysics” Jacques Derrida suggests that “the only effective position to take in order not to be enveloped by Hegel would seem to be…to consider false-infinity…irreducible.” Inversely, refuting the charge of logocentrism associated with Hegelian true infinity ( wahrhafte Unendlichkeit ) would involve showing that Hegel’s speculative logic does not establish the infinity of being exempt from the negativity of the finite. This paper takes up Derrida’s challenge, and argues that true infinity is crucial to Hegel’s understanding of (...)
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  • Tricks of Transference: Oka Asajirō (1868–1944) on Laissez-Faire Capitalism.Gregory Sullivan - 2010 - Science in Context 23 (3):367-391.
    ArgumentContrary to common portrayals of social Darwinism as a transference of laissez-faire values, the widely read evolutionism of Japan's foremost Darwinist of the early twentieth-century, Oka Asajirō, reflects a statist outlook that regards capitalism as the beginning of the nation's degeneration. The evolutionary theory of orthogenesis that Oka employed in his 1910 essay, “The Future of Humankind,” links him to a pre-Darwinian idealist tradition that depicted the state as an organism that develops through life-cycle stages. For Oka, laissez-faire capitalism marked (...)
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  • Reason, Religion, and Sexual Difference: Resources for a Feminist Philosophy of Religion in Hegel's Phenomenology of Spirit.Kimerer L. Lamothe - 2005 - Hypatia 20 (1):120 - 149.
    Reading Hegel's 1827 Lectures on the Philosophy of Religion alongside his Phenomenology of Spirit, I argue that his vision for becoming a self-conscious subject-or seeing (oneself as) "spirit"-requires taking responsibility for the insight that every act of reason expresses an experience of sexual difference. It entails working to bring into being communities whose conceptions of gender and the absolute realize this idea.
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  • Law, Process Philosophy and Ecological Civilization.Arran Gare - 2011 - Chromatikon: Annales de la Philosophie En Procès / Yearbook of Philosophy in Process 7:133-160.
    The call by Chinese environmentalists for an ecological civilization to supersede industrial civilization, subsequently embraced by the Chinese government and now being promoted throughout the world, makes new demands on legal systems, national and international. If governments are going to prevent ecological destruction then law will be essential to this. The Chinese themselves have recognized grave deficiencies in their legal institutions. They are reassessing these and looking to Western traditions for guidance. Yet law as it has developed in the West, (...)
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  • The Sublimated Ideology of The Object.G. V. Loewen - 2013 - Meta 5 (2):397-420.
    The idea that ideologies present to us a rationality for making decisions, for getting things done, allows us to avoid the agony of choosing one world or another as a finite being, allows us to forget that it is we ourselves who must do and thus who are also to be done. Due to the work of having to live a human life with others who do not agree with us and will never be our servants, we are all ready (...)
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  • A View From Somewhere: Explaining the Paradigms of Educational Research.Hanan A. Alexander - 2006 - Journal of Philosophy of Education 40 (2):205–221.
    In this paper I ask how educational researchers can believe the subjective perceptions of qualitative participant-observers given the concern for objectivity and generalisability of experimental research in the behavioural and social sciences. I critique the most common answer to this question within the educational research community, which posits the existence of two (or more) equally legitimate epistemological paradigms—positivism and constructivism—and offer an alternative that places a priority in educational research on understanding the purposes and meanings humans attribute to educational practices. (...)
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  • Hegel and Marx on Individuality and the Universal Good.Charlotte Baumann - 2018 - Hegel Bulletin 39 (1):61-81.
    Picking up on Marx’s and Hegel’s analyses of human beings as social and individual, the article shows that what is at stake is not merely the possibility of individuality, but also the correct conception of the universal good. Both Marx and Hegel suppose that individuals must be social or political as individuals, which means, at least in Hegel’s case, that particular interests must form part of the universal good. The good and the rational is not something that requires sacrificing one’s (...)
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  • Kalkulierte Originalität: Legitimationsmythos und ökonomische Wirklichkeit geistigen Eigentums.Odin Kroeger - 2011 - In Odin Kroeger, Günther Friesinger, Paul Lohberger & Eberhard Ortland (eds.), Geistiges Eigentum und Originalität: Zur Politik der Wissens- und Kulturproduktion. Turia + Kant.
    When it comes to works of art, intellectual property rights (IPR) are often argued to be natural rights, for each work of art, so we are told, is the expression of the particular ingenuity of an individual artist. The account of creativity to which such arguments allude, however, is that of Romanticism, so that one may question whether these arguments hold valid for contemporary artistic practices. Thus, this chapter will construct a Hegelian justification for IPR that goes along with the (...)
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  • Beyond Innocence and Cynicism: Concrete Utopia in Social Work with Drug Users.Morten Nissen - 2013 - Outlines. Critical Practice Studies 14 (2):54-78.
    The article identifies a problem in socio-cultural-historical activity theory (SCHAT) with ignoring how hope and power constitute the theory itself, and suggests that this is why the tradition faces a bad choice between functionalist or utopianist reductions of its own social relevance. Currently, remedies for this kind of (perhaps shammed) innocence can be found in Foucauldian and Latourian approaches to knowledge. However, since these appear to presuppose the (often feigned) cynicism of a purely negative standpoint that fits all too smoothly (...)
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  • Positing and Presupposing. A Reading of the Relation Between Nature and Spirit in Hegel's System.Federico Sanguinetti - 2017 - Kriterion: Journal of Philosophy 58 (137):311-332.
    ABSTRACT In this paper I will provide a reading of the relation between nature and spirit starting from an analysis of the movement of positing and presupposing, discussed by Hegel in the "Science of Logic" in his discussion of the transition between Being and Essence. 1) I will offer an analysis of the logical context within which this dialectical movement emerges. 2) I will show the role played by this dialectical movement in determining the relation between the spheres of nature (...)
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  • A Common Pitch and The Management of Corporate Relations: Interpretation, Ethics and Managerialism.Glen Lehman - 2007 - Journal of Business Ethics 71 (2):161-178.
    This paper examines how good management can repair fractured relationships within organisations, addressing problems that if left unattended will threaten the future existence of many of these companies. It analyses why there is a mood for change in management thinking, and what direction that change can take. Part of the challenge is how managers can best satisfy the objectives of corporate social responsibility initiatives, and repair organisational and fractured community relationships. A possible role for management is to examine alternative ways (...)
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  • The Logic of the Border.Ioannis Trisokkas - 2014 - Russian Sociological Review 13 (4):18-41.
    In his Science of Logic Hegel purports to give an account of a dialectical logic that generates the totality of being’s fundamental structures. This totality does not exhaust the richness of being, but it exhausts the basis of this richness. Any phenomenon, whether cognitive, scientific, social or political, is based upon some or all of those structures. The paper presents and examines the logic of a structure which pervades each and every phenomenon: the border(die Grenze). It is analyzed as an (...)
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  • Alienation From Nature and Early German Romanticism.Alison Stone - 2014 - Ethical Theory and Moral Practice 17 (1):41-54.
    In this article I ask how fruitful the concept of alienation can be for thinking critically about the nature and causes of the contemporary environmental crisis. The concept of alienation enables us to claim that modern human beings have become alienated or estranged from nature and need to become reconciled with it. Yet reconciliation has often been understood—notably by Hegel and Marx—as the state of being ‘at-home-with-oneself-in-the-world’, in the name of which we are entitled, perhaps even obliged, to overcome anything (...)
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  • Italian Translation and Preface to J.Bohman - Public Deliberation, Pluralism, Complexity and Democracy, MIT Press, Boston: Mass 1996.Claudio Corradetti - forthcoming - ssrn.
    Presentazione del curatore italiano (C.Corradetti): È possibile conciliare il pluralismo culturale con la dimensione pubblica della deliberazione? Partendo dall’analisi critica di Rawls e Habermas, James Bohman offre una risposta innovativa alla questione dell’accordo democratico. In tale proposta, parallelamente al rigetto di soluzioni meramente strategiche, viene riabilitata la nozione di compromesso morale nel quadro di un accordo normativo. Mantenendo fede ad una prospettiva composta da elementi normativi e fattuali, l’autore si propone di ampliare le opportunità democratiche nella riconciliazione tra conflitti culturali (...)
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  • Agency and Self‐Sufficiency in Fichte's Ethics.Michelle Kosch - 2015 - Philosophy and Phenomenological Research 91 (2):348-380.
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  • Material Culture: An Inquiry Into the Meanings of Artefacts.Timothy James Peter Holt - unknown
    The main purpose of the following inquiry is to emphasise the importance of a phenomenon long neglected by the majority of the human sciences, the artefact; each one of us, no matter what age, sex or culture, is in contact with artefacts every moment of our lives yet despite this they have received scant attention. The study begins by outlining a definition of the artefact, highlighting those characteristics which, in combination, ensure its centrality to social life before, through a discussion (...)
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  • The Dialectic of Conscience Within Hegel's Philosophy of Right.Sarah Jennings - unknown
    This thesis provides a detailed analysis of the dialectic of conscience within Hegel’s Philosophy of Right. It aims to show that Hegel provides a fundamental role for conscience within the state and, thus, that Hegel preserves the right to subjective freedom within ethical life. In doing so, it aims to unite divided opinion on the role of conscience within Hegel’s political philosophy and to further disarm the charge that Hegel’s state advocates repressive or authoritarian political structures. In order to pursue (...)
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  • Self and Society in the Claims of Individualism.Frederick Stoutland - 1990 - Studies in Philosophy and Education 10 (2):105-137.
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  • The Normativity of Sport: A Historicist Take on Broad Internalism.William J. Morgan - 2016 - Journal of the Philosophy of Sport 43 (1):27-39.
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  • Interpersonal Recognition: A Response to Value or a Precondition of Personhood?Arto Laitinen - 2002 - Inquiry: An Interdisciplinary Journal of Philosophy 45 (4):463 – 478.
    This article suggests first that the concept of interpersonal recognition be understood in a multidimensional (as opposed to one-dimensional), practical (as opposed to symbolic), and strict (as opposed to broad) way. Second, it is argued that due recognition be seen as a reason-governed response to evaluative features, rather than all normativity and reasons being seen as generated by recognition. This can be called a response-model, or, more precisely, a value-based model of due recognition. A further suggestion is that there is (...)
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  • The Speaking Abject in Kristeva's "Powers of Horror".Thea Harrington - 1998 - Hypatia 13 (1):138-157.
    This essay analyzes the implications of the performative aspects of Julia Kristeva 's Powers of Horror by situating this work in the context of similar aspects of her previous work. This construction and its relationship to abjection are integral components of Kristeva 's notion of practice and as such are fundamental to her critique of Hegel and Freud.
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  • Creating Legal Subjectivity Through Language and the Uses of the Legal Emblem: Children of Law and the Parenthood of the State. [REVIEW]Despina Dokoupilova - 2013 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 26 (2):315-339.
    This paper constitutes a critical exploration of the functional features underpinning the unconscious of institutional attachment—namely an attachment which is understood in terms of the subject-infant’s love for his institutional parent-power holder, and the indefinite need for a subject to remain within its infantile condition under the parenthood of the State. We venture beyond the Paternal metaphor and move towards the neglected metaphor of the Mother, so focal in the individual process of identification, assumption of language and the permanent attachment (...)
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  • Lacan: The Mind of the Modernist.Louis A. Sass - 2015 - Continental Philosophy Review 48 (4):409-443.
    This paper offers an intellectual portrait of the French psychoanalyst, Jacques Lacan, by considering his incorporation of perspectives associated with “modernism,” the artistic and intellectual avant-garde of the first half of the twentieth century. These perspectives are largely absent in other alternatives in psychology, psychiatry, and psychoanalysis. Emphasis is placed on Lacan’s affinities with phenomenology, a tradition he criticized and to which he is often seen as opposed. Two general issues are discussed. The first is Lacan’s unparalleled appreciation of the (...)
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  • The Instinctual Nation-State: Non-Darwinian Theories, State Science and Ultra-Nationalism in Oka Asajirō’s Evolution and Human Life. [REVIEW]Gregory Sullivan - 2011 - Journal of the History of Biology 44 (3):547 - 586.
    In his anthology of socio-political essays, Evolution and Human Life, Oka Asajirō (1868-1944), early twentieth century Japan's foremost advocate of evolutionism, developed a biological vision of the nation-state as super-organism that reflected the concerns and aims of German-inspired Meiji statism and anticipated aspects of radical ultra-nationalism. Drawing on non-Darwinian doctrines, Oka attempted to realize such a fused or organic state by enhancing social instincts that would bind the minzoku (ethnic nation) and state into a single living entity. Though mobilization during (...)
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  • The Instinctual Nation-State: Non-Darwinian Theories, State Science and Ultra-Nationalism in Oka Asajirō’s Evolution and Human Life.Gregory Sullivan - 2011 - Journal of the History of Biology 44 (3):547-586.
    In his anthology of socio-political essays, Evolution and Human Life, Oka Asajirō, early twentieth century Japan’s foremost advocate of evolutionism, developed a biological vision of the nation-state as super-organism that reflected the concerns and aims of German-inspired Meiji statism and anticipated aspects of radical ultra-nationalism. Drawing on non-Darwinian doctrines, Oka attempted to realize such a fused or organic state by enhancing social instincts that would bind the minzoku and state into a single living entity. Though mobilization during the Russo-Japanese War (...)
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  • Robert B. Pippin: Hegel on Self-Consciousness: Desire and Death in the Phenomenology of Spirit: Princeton University Press, 2011, 103 Pp + Index. [REVIEW]Trip Glazer - 2011 - Human Studies 34 (4):481-487.
    Robert B. Pippin: Hegel on Self-Consciousness: Desire and Death in the Phenomenology of Spirit Content Type Journal Article Category Book Review Pages 481-487 DOI 10.1007/s10746-011-9199-4 Authors Trip Glazer, Department of Philosophy, Georgetown University, Washington, DC, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 34 Journal Issue Volume 34, Number 4.
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  • The Sudden Death of Sanskrit Knowledge.Sudipta Kaviraj - 2005 - Journal of Indian Philosophy 33 (1):119-142.
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  • Ultimate Self-Responsibility, Practical Reasoning, and Practical Action: Habermas, Husserl, and Ethnomethodology on Discourse and Action.Dieter Misgeld - 1980 - Human Studies 3 (1):255 - 278.
    A particular notion of reason has pervaded studies of practical action throughout the whole tradition of western philosophy up to Wittgenstein and Heidegger. This notion has been centrally located in contexts other than the specific study of practical action itself.This essay examines the relation of reason and practical action by reviewing Habermas' and Husserl's theories of the relation between discourse and action (I), and then proposing Garfinkel's ethnomethodological studies of practical action as an alternative to Husserl's and Habermas' preoccupation with (...)
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  • Sprachspiel Vs. Vollständige Sprache.Audun Øfsti - 1990 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 21 (1):105-133.
    The article formulates a criticism of Wittgenstein's later philosophy which, in its substance, I would like to think, is fairly the same as the (hermeneutic) criticism issued by Apel and Habermas in the sixties. Contrary to these philosophers, however, I try to make the point by focusing on the distinction between language game and language, respectively between intralanguage relations of ‘family resemblance’ (between language games) and interlanguage translation relations. The notion of a ‘complete language’ is introduced — ‘completeness’ of a (...)
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  • On Hegel, the Subject, and Political Justification.Andrew Chitty - 1996 - Res Publica 2 (2):181-203.
    This article argues that Hegel's political philosophy is grounded in the idea of mutual recognition, and the associated notion of the subject, which he derived from Fichte and elaborated in the Phenomenology of Spirit and Philosophy of Mind.
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  • Re-Reading Soviet Philosophy: Bakhurst on Ilyenkov.Brendan Larvor - 1992 - Studies in East European Thought 44 (1):1-31.
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  • Invisible-Hand Explanations.Edna Ullmann-Margalit - 1978 - Synthese 39 (2):263 - 291.
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  • The Moral Framework of Cyberspace.Bernd Remmele - 2004 - Journal of Information, Communication and Ethics in Society 2 (3):125-131.
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  • Hegel and International Ethics.Chris Brown - 1991 - Ethics and International Affairs 5:73–86.
    Brown attempts to clarify Hegelian ideas of absolute knowledge and self-knowledge that lead to the model of the modern state as "the vehicle for the self-expression of spirit...governed only by the requirements of reason" upon which Hegel grounds international ethics.
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  • Communitarianism, Education, and Advocacy.Gerard McCann - 1997 - The European Legacy 2 (7):1162-1176.
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  • Hegel's Missing Moral Virtues?Lou Matz - 1997 - British Journal for the History of Philosophy 5 (2):321 – 338.
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  • The Rise of the Non-Metaphysical Hegel.Simon Lumsden - 2008 - Philosophy Compass 3 (1):51–65.
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  • The Extended Mind Rehabilitates The Metaphysical Hegel.J. M. Fritzman & Kristin Parvizian - 2012 - Metaphilosophy 43 (5):636-658.
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  • Schleiermacher and the Ethics of Authenticity: The "Monologen" of 1800.Brent W. Sockness - 2004 - Journal of Religious Ethics 32 (3):477 - 517.
    Schleiermacher's "Soliloquies" not only represent a pivotal work in this classically modern theologian's development as a moral philosopher. They are also arguably the principal moral writing of the early German romantic movement and therefore a significant, if widely overlooked, contribution to the history of ethics in the West. This essay provides a comprehensive interpretation and modest retrieval of this unusual and difficult work by bringing Schleiermacher's early "ethics of individuality" into conversation with Charles Taylor's conception of "expressivist" understandings of human (...)
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  • On Weak Postpositivism: Ahistorical Rejections of the View From Nowhere.Robert C. Scharff - 2007 - Metaphilosophy 38 (4):509-534.
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  • Human Rights: UniversalismandCultural Relativism.Richard Mullender - 2003 - Critical Review of International Social and Political Philosophy 6 (3):70-103.
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  • The Follies of Developmental Theory.Charles Clark - 1989 - Journal of Philosophy of Education 23 (1):135–143.
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  • The Idea of Cultural Patrimony.Timothy O'Hagan - 1998 - Critical Review of International Social and Political Philosophy 1 (3):147-157.
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  • WHAT IS IMMANENT IN JUDAISM? Transcending A Secular Age. [REVIEW]Martin Kavka - 2012 - Journal of Religious Ethics 40 (1):123-137.
    This essay takes on the implicit claim in Taylor's A Secular Age, forecast in some of his earlier writings, that the desire for a meaningful life can never be satisfied in this life. As a result, A Secular Age is suffused with a tragic view of existence; its love of narratives of religious longing makes no sense otherwise. Yet there are other models of religion that lend meaning to existence, and in the majority of this essay, I take up one (...)
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  • Actions as the Ties That Bind: Love, Praxis, and Community in the Thought of Gustavo Gutiérrez.Thomas A. Lewis - 2005 - Journal of Religious Ethics 33 (3):539 - 567.
    Gustavo Gutiérrez develops an account of human action or praxis that I--borrowing the language of Charles Taylor--label expressivist. Human action must be understood as expressing an underlying potential or impulse that only becomes real through expression in action. Gutiérrez's expressivism is fundamental to his view of the relationship between faith and love, his notion of three dimensions of liberation/salvation, and his understanding of the fundamental option as a yes or no in response to grace. Moreover, it supports a valuable approach (...)
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  • Hegel's Theory of Freedom.Craig Matarrese - 2007 - Philosophy Compass 2 (2):170–186.
    Hegel’s theory of freedom is complex and sweeping, and while most interpreters of Hegel will readily agree that it is the centerpiece of his political philosophy, perhaps also of his social philosophy and philosophy of history, they will just as readily disagree about what exactly the theory claims. Such interpretive disagreements have fueled, in large part, the resurgence of interest in Hegelian philosophy over the last few decades.
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  • Ricoeur Versus Taylor on Language and Narrative.Meili Steele - 2003 - Metaphilosophy 34 (4):425-446.
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  • The Sociology of Scientific Knowledge: Can We Ever Get It Straight?Peter T. Manicas & Alan Rosenberg - 1988 - Journal for the Theory of Social Behaviour 18 (1):51–76.
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