IT IS A TRUISM THAT HEGEL took much of his program from Kant, but it has always been a matter of great dispute as to just what he took, how much he took, and how much he altered and added to the Kantian program. Since Kant is currently at a high point in acceptance in Anglo-American philosophical circles, a fresh look at Hegel's adoption and criticisms of that program will perhaps not only shed new light on Hegel but also point (...) the way to a new integration of Hegelian themes in contemporary thought. In Hegel's Idealism: The Satisfactions of Self-Consciousness, Robert Pippin goes a long way to doing just that. Pippin provides a balanced philosophical account of Hegel and his program by arguing, among other things, that Hegel's work should be understood as a transformation of the Kantian idea of deriving all the conditions of knowledge from the transcendental unity of apperception, a special kind of self-conscious awareness of objects. The results are impressive. (shrink)

Recently, much discussion of Hegel has focused on the nature of his idealism, and especially on its relation to Kant’s transcendental idealism—a doctrine whose meaning is itself still much in dispute. It is clear enough that Hegel calls himself an “absolute idealist,” and that he is a major figure in the “German idealist” tradition, but the precise meaning and value of falling under the idealist label is not so clear. Moreover, some recent interpretations have suggested ways in which Hegel can (...) be termed a realist, and for all interpreters it is conceded that there is a peculiarly “objective” nature to Hegel’s idealism that serves to set it apart from most other versions. (shrink)

THE IDEA OF A "PHILOSOPHICAL SCIENCE," something of a Fata Morgana in the West for several centuries, underwent a well-known revolutionary change when Kant argued that in all philosophical speculation about the nature of things, reason is really "occupied only with itself." Indeed, Kant argued convincingly that the possibility of any cognitive relation to objects presupposed an original and constitutive "relation to self." Thereafter, instead of an a priori science of substance, a science of "how the world must be", a (...) putative philosophical science was directed to the topic of how any subject must "for itself" take or construe or judge the world to be. The nature and forms of such a self-conscious or even self-determining activity assumed center stage in later German philosophy, and, as many commentators have noted, was the decisive presupposition for Hegel's central, deeply obscure position on "the Absolute" as some sort of complete "self-consciousness.". (shrink)