Leading scholars consider Hegel's philosophy of art and its contemporary significance.

This book offers the first genuinely systematic treatment of Hegel's eschatology in the literature. It is an investigation into Hegel's project to demonstrate the ultimate unity of thought and being (consciousness and reality, self and world). The author traces the project through Hegel's epistemology, metaphysics, and philosophy of history. The grand synthesis creates a basic tension, an ambivalence, that reaches its most acute formulation in Hegel's eschatological language of a final completion or fulfillment of history. This conflicts with his dialectic and Heracletian metaphysics of becoming. Berthold-Bond concludes that a substantially new approach to Hegel's eschatology is needed.

DIVTranslated into English for the first time, this work portrays a different side of Hegel -- not just as a philosopher preoccupied with abstract ideas but a man deeply enmeshed and active in the pressing, concrete political issues of his time./div

GEORG WILHELM FRIEDRICH HEGEL (1770-1831) THE PLACE OF HEGEL IN THE HIS TOR Y OF PHILOSOPHY In order to gain a proper perspective of Hegel's place in the history of philo sophy, it might be useful to focus on one key concept which has evolved significantly in meaning, from the time of Aristotle to Hegel. I am speaking of the philosophical concept of the "category. " In Aristotle's system, there were ten categories (or "predicaments") of reality or being. These included substantiality, time, place, quantity, quality, and other aspects of knowable beings. The most notable thing about these categories is that they all have to do with what we would call "objective" realities. That is, none of them purport to describe subjective or mental states or conditions. In modern philosophy (i. e. , philosophy since the time of Descartes), there was a swing of the pendulum in the opposite direction, from objectivity to subjectivity - culminating in the twelve new "categories" of Kant. All of Kant's categories were subjective ways oflooking at reality: We can organize objective phenomena into universal unities; therefore the first Kantian cate gory is "unity. " We can separate objective phenomena into particular divi sions; therefore the second category is "plurality. " And so forth. With Hegel, the modern trend to subjectivism is arrested, and we have, not surprisingly, a new type of "category" - the category of the unity of thought and being, of self and other, of subject and object.

This book is a complete translation of Marx's critical commentary on paragraphs 261-313 of Hegel's major work in political theory. In this text Marx subjects Hegel's doctrine on the internal constitution of the state to a lengthy analysis. It was Marx's first attempt to expose and criticize Hegel's philosophy in general and his political philosophy in particular. It also represents his early efforts to criticize existing political institutions and to clarify the relations between the political and economic aspects of society. The Critique provides textual evidence in support of the argument that Marx's early writings do not exhibit radically different doctrinal principles and theoretical and practical concerns from his later work. This edition also includes a translation of the introduction Marx wrote for his proposed revised version of the Critique which he never completed. In a substantial introduction, Professor O'Malley provides valuable information on Marx's intellectual development.

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy.

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Examining the relationship between Hegel and Anglo-American analytical philosophies, the author argues that the first generation of British analytic philosophers had, in fact, a limited understanding of this field, leading to a misunderstanding of Hegel's philosophies in a number of areas.

Terry Pinkard draws on Hegel's central works as well as his lectures on aesthetics, the history of philosophy, and the philosophy of history in this deeply informed and original exploration of Hegel's naturalism. As Pinkard explains, Hegel's version of naturalism was in fact drawn from Aristotelian naturalism: Hegel fused Aristotle's conception of nature with his insistence that the origin and development of philosophy has empirical physics as its presupposition. As a result, Hegel found that, although modern nature must be understood as a whole to be non-purposive, there is nonetheless a place for Aristotelian purposiveness within such nature. Such a naturalism provides the framework for explaining how we are both natural organisms and also practically minded (self-determining, rationally responsive, reason-giving) beings. In arguing for this point, Hegel shows that the kind of self-division which is characteristic of human agency also provides human agents with an updated version of an Aristotelian final end of life. Pinkard treats this conception of the final end of "being at one with oneself" in two parts. The first part focuses on Hegel's account of agency in naturalist terms and how it is that agency requires such a self-division, while the second part explores how Hegel thinks a historical narration is essential for understanding what this kind of self-division has come to require of itself. In making his case, Hegel argues that both the antinomies of philosophical thought and the essential fragmentation of modern life are all not to be understood as overcome in a higher order unity in the "State." On the contrary, Hegel demonstrates that modern institutions do not resolve such tensions any more than a comprehensive philosophical account can resolve them theoretically. The job of modern practices and institutions (and at a reflective level the task of modern philosophy) is to help us understand and live with precisely the unresolvability of these oppositions. Therefore, Pinkard explains, Hegel is not the totality theorist he has been taken to be, nor is he an "identity thinker," à la Adorno. He is an anti-totality thinker.