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  1. How Does Recognition Emerge From Nature? The Genesis of Consciousness in Hegel’s Jena Writings.Italo Testa - 2012 - Critical Horizons 13 (2):176-196.
    The paper proposes a reconstruction of some fragments of Hegel’s Jena manuscripts concerning the natural genesis of recognitive spiritual consciousness. On this basis it will be argued that recognition has a foothold in nature. As a consequence, recognition should not be understood as a bootstrapping process, that is, as a self-positing and self-justifying normative social phenomenon, intelligible within itself and independently of anything external to it.
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  • Verkörperte Freiheit. Erste Natur, Zweite Natur und Fragmentierung.Italo Testa - 2015 - In T. Stahl (ed.), Momente der Freiheit. Beiträge aus den Foren freier Vorträge des Internationalen Hegelkongresses 2011. Klostermann. pp. 73-91.
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  • Hegel's Real Habits.Andreja Novakovic - forthcoming - European Journal of Philosophy.
    European Journal of Philosophy, EarlyView.
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  • Il dolore del determinato. Seconda natura e riconoscimento tra Hegel, Honneth e Butler.Federica Gregoratto & Filippo Ranchio - 2013 - Societ〠Degli Individui 46:155-168.
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  • Brandom on Norms and Objectivity.Leonardo Marchettoni - 2018 - Critical Horizons 19 (3):215-232.
    ABSTRACTThe aim of this paper is to investigate Brandom’s conception of the objectivity of norms. In Making It Explicit Brandom supports a weak notion of objectivity based on his understanding of the perspectival structure of linguistic practices. In his following works, he resorts to the Hegelian notion of recognition, adding a historical dimension to his account. I contend that this notion of objectivity can be successfully defended against the objections raised by the commentators. In particular, it does not jeopardise the (...)
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  • Second Nature and Historical Change in Hegel’s Philosophy of History.Simon Lumsden - 2016 - International Journal of Philosophical Studies 24 (1):74-94.
    Hegel’s philosophy of history is fundamentally concerned with how shapes of life collapse and transition into new shapes of life. One of the distinguishing features of Hegel’s concern with how a shape of life falls apart and becomes inadequate is the role that habit plays in the transition. A shape of life is an embodied form of existence for Hegel. The animating concepts of a shape of life are affectively inscribed on subjects through complex cultural processes. This paper examines the (...)
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  • Habit, Sittlichkeit and Second Nature.Simon Lumsden - 2012 - Critical Horizons 13 (2):220 - 243.
    Discussions of habit in Hegel’s thought usually focus on his subjective spirit since this is where the most extended discussion of this issue takes place. This paper argues that habit is also important for understanding Hegel’s Philosophy of Right. The discussion of habit and second nature occur at a critical juncture in the text. This discussion is important for understanding his notion of ethical life and his account of freedom.
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  • Second Nature, Critical Theory and Hegel’s Phenomenology.Michael A. Becker - 2018 - International Journal of Philosophical Studies 26 (4):523-545.
    ABSTRACTWhile Hegel’s concept of second nature has now received substantial attention from commentators, relatively little has been said about the place of this concept in the Phenomenology of Spirit. This neglect is understandable, since Hegel does not explicitly use the phrase ‘second nature’ in this text. Nonetheless, several closely related phrases reveal the centrality of this concept to the Phenomenology’s structure. In this paper, I develop new interpretations of the figures ‘natural consciousness’, ‘natural notion’, and ‘inorganic nature’, in order to (...)
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  • Rival Versions of Objective Spirit.Mark Alznauer - 2016 - Hegel Bulletin 37 (2):209-231.
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