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21. The Owl of Minerva: Volume > 52 > Issue: 1/2
Kevin Thompson

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According to Hegel, the determinations of the absolute are conceptual properties that identify what the absolute is, and are related through logical entailments. The shapes of the absolute are historical configurations that religion takes as it appears in the domain of contingent existence. This essay claims that Stewart’s interpretation does not observe this distinction, and as a result transforms the determinations of the absolute into projections of a people’s self-understanding. I argue that Hegel himself takes a history of religions to be a logically necessary sequence in which the determinations of the absolute are articulated and proved, rather than a history of the cultural forms that the divine happens to have taken in the movement of human history. I examine as a test case the proper place of Islam in Hegel’s schema of determinate religions in order to show how Stewart’s conflation of determinations and shapes affects the possibility of determinate world-religions arising after what Hegel takes to be the consummate religion, Christianity.

22. The Owl of Minerva: Volume > 52 > Issue: 1/2
Daniel Conway

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This essay situates Jon Stewart’s Hegel’s Interpretation of the Religions of the World and Hegel’s Lectures on the Philosophy of Religion in the genre of philo­sophical anthropology, wherein corresponding conceptions of the human and the divine are studied in tandem and the reciprocal relationship between them is revealed. In this context, the essay shows how Hegel’s interpretation of religion—viz. as a trans-cultural vehicle of human maturation—can make a significant contribution to our thinking about globalization, the pursuit of reciprocal recognition, and the future of Christianity. I conclude my essay by demonstrating that Stewart’s interpretation positions us to understand that Hegel not only accommodates, but also authorizes, the articulations of religious exemplarity advanced by two of his greatest critics: Søren Kierkegaard and Friedrich Nietzsche.

23. The Owl of Minerva: Volume > 52 > Issue: 1/2
Jon Stewart

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24. The Owl of Minerva: Volume > 51 > Issue: 1/2
Kenneth R. Westphal

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25. The Owl of Minerva: Volume > 51 > Issue: 1/2
Gottlob Ernst Schulze, Kenneth R. Westphal, James Sares, Caleb Faul

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26. The Owl of Minerva: Volume > 51 > Issue: 1/2
Davide Barile Orcid-ID

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For a long time, the sections of the Philosophy of Right dedicated to the relations among states have been neglected by contemporary International Relations theories. However, especially since the end of the Cold War, this discipline has finally reconsidered Hegel’s theory, in particular by stressing two aspects: the thesis of an ”end of history” implied in it; and, more generally, the primacy of the state in international politics. This paper suggests a different interpretation. It argues that, in order to really understand Hegel’s theory of international relations, it is necessary to consider how it is related to the momentous changes that occurred in the wake of the French Revolution and to previous philosophical developments in the Age of Enlightenment. Indeed, the convergence of these two aspects in his own philosophy of history should suggest that, according to Hegel, by the early nineteenth century international politics had finally entered a new era in which states would still interact as the foremost actors, but would be bound nonetheless by an unprecedented awareness of their historical character.

27. The Owl of Minerva: Volume > 51 > Issue: 1/2
Thom Brooks

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Hegel’s project of reconciliation is central to his Philosophy of Right. This article argues that scholars have understood this project in one of two ways, as a form of rational reconciliation or a kind of endorsement. Each is incomplete and their inability to capture the kind of reconciliation Hegel has in mind is made apparent when we consider the kind of problem that the rabble creates for modern society, which reconciliation is meant to address. The article concludes that more than mutual recognition is required and we should recognise the crucial role played by stakeholding, whereby citizens share a principled conviction about oneself and others.

book reviews

28. The Owl of Minerva: Volume > 51 > Issue: 1/2
Kenneth Lambert

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29. The Owl of Minerva: Volume > 51 > Issue: 1/2
Igor Shoikhedbrod

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30. The Owl of Minerva: Volume > 51 > Issue: 1/2
Mert Can Yirmibeş

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31. The Owl of Minerva: Volume > 51 > Issue: 1/2

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32. The Owl of Minerva: Volume > 51 > Issue: 1/2

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33. The Owl of Minerva: Volume > 51 > Issue: 1/2

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34. The Owl of Minerva: Volume > 50 > Issue: 1/2
Philip T. Grier

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As a young Victoria Scholar from South Africa studying at Oxford from 1931–33, Errol Harris encountered most of the prominent representatives of “Oxford Idealism” there. He discovered that, predominantly under the influence of Bradley, they were uniformly convinced that Hegel’s Naturphilosophie was a superfluous “addition” to his system, accomplishing nothing not already provided by the Science of Logic, and that, moreover, to treat Nature as a reality (as opposed to an appearance) would introduce a fundamental contradiction into Hegel’s thought. In this general attitude they were strongly supported by the Italian “neo-Idealists” with whom they were closely engaged. In work accomplished during those two years, Harris laid the foundations for a thorough reversal of this attitude, arguing that in the absence of a philosophy of nature Hegel’s system could be neither coherent nor complete. On this basis Harris would eventually succeed in constructing the outlines of a complete cosmology grounded in twentieth-century physical theory.

35. The Owl of Minerva: Volume > 50 > Issue: 1/2
Martin Krahn

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In this article, I argue that species are mutable in Hegel’s philosophy of biology. While scholars have argued for the compatibility of Hegel’s philosophy and Darwin’s theory of evolution, none have dealt with the ontological status of species in their respective accounts. In order to make the case that for Hegel species are mutable, I first deal with a textual problem that in the 1827 edition of the Encyclopedia, the species concept appears after the sexual relationship, whereas in the 1830 edition it appears prior. I argue that these different sequences entail different models for the species concept. By examining the conceptual development leading up to the account of species, on the one hand, and contemporary biological accounts of the status of species on the other, I argue that the 1827 model is more consistent both with Hegel’s method and with the species concept of contemporary biology.

36. The Owl of Minerva: Volume > 50 > Issue: 1/2
Jon Stewart

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In his different analyses of ancient Egypt, Hegel underscores the marked absence of writings by the Egyptians. Unlike the Chinese with the I Ching or the Shoo king, the Indians with the Ramayana and the Mahabharata, the Persians with the Avesta, the Jews with the Old Testament, and the Greeks with the poems of Homer and Hesiod, the Egyptians, despite their developed system of hieroglyphic writing, left behind no great canonical text. Instead, he claims, they left their mark by means of the architecture and art. This paper explores Hegel’s analysis of the Egyptians’ obelisks, pyramids, sphinxes, etc. in order to understand why he believes that these are so important for understanding the Egyptian spirit. This analysis illustrates Hegel’s use of history and culture in the service of philosophical anthropology.

book reviews

37. The Owl of Minerva: Volume > 50 > Issue: 1/2
Philip T. Grier

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38. The Owl of Minerva: Volume > 50 > Issue: 1/2
Eric v.d. Luft

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39. The Owl of Minerva: Volume > 50 > Issue: 1/2
Filip Niklas

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40. The Owl of Minerva: Volume > 50 > Issue: 1/2

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