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  1. Hegels Philosophie di Walter Jaeschke. Un paradigma in discussione.Matteo Gargani - 2022 - Rivista di Filosofia Neo-Scolastica 114 (1):177-183.
    This paper deals with Walter Jaeschke’s Hegels Philosophie. It begins with Hegel’s early writings, focusing on the relationship between logic and metaphysics. It goes on to explore central moments of Hegel’s philosophy: the relationship with Kant, the nature of categories, the philosophy of history, and the concept of the State. Jaeschke’s interpretation of Hegel’s thought is that of a paradigmatic thinker, whose fundamental philosophical breakthrough lies in the concept of Geist.
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  2. Hegel, Actuality, and the Power of Conceiving.Victoria I. Burke - 2020 - In Paul Giladi (ed.), Hegel and the Frankfurt School. New York: Routledge.
    I shall argue that Hegel’s concept [Begriff] has emancipatory power [Macht]. In the Science of Logic, Hegel rejects both essentialist conceptions of identity and historical necessity, and he shows that conceiving [begreifen] (or ‘grasping’) is an anticipatory self-movement of thought. The relation between ‘essence’ and ‘concept’ in Book II of the Science of Logic is unlike the relation between ‘essence’ and ‘form’ in Plato to Kant. I will defend this claim not by comparing Hegel’s ‘essence [Wesen]’ with similar categories in (...)
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  3. 감각적 확실성과 지표적 표현의 문제 (Sense-Certainty and the Problem of Indexical Expressions).Kim Juyong - 2020 - 헤겔연구 (Hegel-Studien of Korean Hegel Society) 48:73-100.
    There are at least three interpretations that attempt to read from the Sense-Certainty Chapter a Hegelian theory of indexicals. First, the Impossibility of Singular Reference Reading understands Hegel as excluding in principle the possibility of any linguistic cognition of individuals. Second, the Theory of Reference Reading criticizes the first reading and interprets from Hegel the classical idea of direct reference theory. Third, Brandom’s Anaphoric Theory Reading suggests an alternative explanation while still defending the possibility of knowledge of individuals in Hegel. (...)
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  4. Editors’ Introduction to ‘Hegel and Sellars’: A Special Issue of International Journal of Philosophical Studies.Carl Sachs & Paul Giladi - 2019 - International Journal of Philosophical Studies 27 (3):359-362.
    In our Introduction to the special issue on Hegel and Sellars, we explain why there needs to be a more detailed analysis of the similarities and differences between Hegel and Sellars. Sellars is usually regarded as closer to Kant than to Hegel, but this obscures the more Hegelian features of his theoretical and practical philosophy. We briefly describe each article in the special issue.
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  5. Ful-filling the Copula, Determining Nature: The Grammatical Ontology of Hegel's Metaphysics.Jeffrey Reid - 2017 - Journal of Speculative Philosophy 31 (4):575-593.
    Both continental and analytic traditions have tended to associate Hegel’s idealism with metaphysics and therefore as divorced from and even pernicious to reality. Hence, contemporary Hegel studies have tended to concentrate on discrete elements of his philosophy while attempting to avoid its metaphysical dimensions and their systematic pretensions. I seek to show that rather than dwelling in abstraction, Hegel’s metaphysics, as presented in his Logics, recount the thought determinations through which being comes to be grounded and thus, scientifically knowable as (...)
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  6. La teoría hegeliana de la inteligencia en la Lección sobre Filosofía de la Religión de 1827.Hector Ferreiro - 2015 - In Rearte Juan Lázaro & Solé María Jimena (eds.), La imaginación romántica: Antecedentes filosóficos – Resonancias artísticas. Ediciones de la Universidad Nacional de General Sarmiento. pp. 243-256.
    En la exposición de la filosofía del espíritu subjetivo teórico, la filosofía del Espíritu Absoluto no parece a primera vista jugar ningún rol. Sin embargo, las formas del Espíritu Absoluto son en el Sistema de Hegel la explicitación de los contenidos implicados por las formas cognitivas de la inteligencia. En este sentido, la filosofía del Espíritu Absoluto es la realización de las formas del espíritu subjetivo teórico; en el contexto del Espíritu Absoluto, pues, Hegel presupone en forma directa la primera (...)
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  7. Hegel on Reason and Unification of Truth-Claims.Ioannis Trisokkas - 2012 - In Pyrrhonian Scepticism and Hegel's Theory of Judgement. pp. 43-70.
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  8. Discours, langage et totalité (Hegel et Saussure).Jacques Brafman - 2010 - Revue de Métaphysique et de Morale 66 (2):265-285.
    Partant d ’ un commentaire de quelques lignes de la Préface à la Phénoménologie de l’esprit ou au Système de la Science de Hegel 1, que nous mettrons en perspective avec des extraits et des notes du Cours de linguistique générale de Saussure, nous voudrions montrer que : 1. La philosophie est un Discours écrit ou un Livre sui-réflexif et/ou systématique, soit un Méta -discours ; aussi répond-elle à l ’ essence du Langage qui ne se signifie jamais que soi-même. (...)
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  9. Talking Cures: A Lacanian Reading of Hegel and Kierkegaard on Language and Madness.Daniel Berthold - 2009 - Philosophy, Psychiatry, and Psychology 16 (4):299-311.
    In examining Hegel's and Kierkegaard's theories of language, I argue that both entail conceptions of the therapeutic power of language to heal us from madness and despair. I show that whereas Hegel quite straightforwardly celebrates the emancipatory power of language, Kierkegaard is more ambivalent; on the one hand, he devotes his life to a maieutic authorship in service of aiding the reader, but on the other, he believes that ultimately it is only faith in God that can cure us, and (...)
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  10. Von der Logik zur Sprache: Stuttgarter Hegel-Kongress 2005.Rüdiger Bubner & Gunnar Hindrichs (eds.) - 2007 - Stuttgart: Klett-Cotta.
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  11. 1. The Objective Discourse of Science.Jeffrey Reid - 2007 - In Real Words: Language and System in Hegel. University of Toronto Press. pp. 1-17.
    How is Hegel's scientific (systematic) language meant to be objective? Through an examination of Hegel's theory of language, as outlined in the Encyclopedia, we understand how thought inhabits signs to form words, gaining in objectivity. The words of the positive sciences of the understanding are then taken up (reflected upon) syllogistically, where the discourse of Science is informed by the relative objectivity of its linguistic contents. The Philosophy of Nature, for example, does not reflect directly on nature but rather gains (...)
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  12. Why Hegel Didn’t Join the ‘Kant-Klub’: Reason and Speculative Discourse.Jeffrey Reid - 2007 - In Real Words: Language and System in Hegel. University of Toronto Press. pp. 29-39.
    The paper explores Hegel's earlier-than-supposed encounter with Kant's thought, at the Tuebingen Stift, where a reading group formed around the "radical" Kantian, C.I. Diez. The paper argues that Hegel avoided this group and its interpretation because its strictly anthropological interpretation of Kant and its eschewal of any reference to divine (absolute) revelation left it anchored in empirical understanding, leaving aside the speculative elements of Kantian philosophy, notably, the ideal agency of reason and the possibility of rational faith.
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  13. Real Words: Language and System in Hegel.Jeffrey Reid - 2007 - University of Toronto Press.
    There exists a very particular grasp of the relation between language and objectivity in the work of G.W.F. Hegel (1770-1831), one that rejects the idea of truth as the reflection between words and what they represent.Jeffrey Reid's Real ...
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  14. Hegel's Ontological Grasp of Judgement and the Original Dividing of Identity into Difference.Jeffrey Reid - 2006 - Dialogue 45 (1):29-43.
    Within Hegel's system of science, judgement(Urteil)is thought's original dividing from identity into difference. In the same context, judgement is also an act of predication where “subject” must be understood in both a grammatical and psychical sense. Thus, judgement expresses a language act that is a self-positing into the difference of being. This article looks at two examples where Hegel's ontological notion of judgement obtains, then finds, the roots of this notion in Hölderlin and Fichte.
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  15. Objective Language and Scientific Truth in Hegel.Jeffrey Reid - 2006 - In Jere Surber (ed.), Hegel and Language. Albany N.Y.: SUNY. pp. 95-110.
    The paper explores Hegel's theory of language, from the Subjective Spirit book of his Encyclopedia. Hegel distinguishes between linguistic signs, as arbitrary signifiers and words, which occur when the signs are filled with thought or meaning. Words have greater objectivity than signs. The words of the positive, empirical sciences are taken up into Hegelian Science (system), affording it greater objectivity, which it, reciprocally re-confers on its linguistic contents.
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  16. Die Sprachlichkeit Des Wahren Und Hegels Kritik Des »unmittelbaren Wissens«.Chong-Fuk Lau - 2004 - Hegel-Jahrbuch 6 (1):203-208.
  17. The Infinite Movement of Self-Conception and Its Inconceivable Finitude: Hegel on Logos and Language.Karin de Boer - 2001 - Dialogue 40 (1):75-98.
    RésuméBien que Hegel soit parfaitement conscient du fait que l'activité de penser nepuisse devenir ce qu'elle est que dans etpar le langage, on peut dire qu'ila préservé une distinction hiérarchisée entre la pensée et le langage dans lequel elle s'exprime. Dans le but de clarifier ce qu'il veut dire exactement lorsqu'il distingue entre, d'un côté, la totalité des concepts purs et, de l'autre, le langage, la première partie du présent article—qui en est aussi la plus longue—fournit une interprétation deplusieurs textes (...)
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  18. Objectivité et discours chez Hegel.Jeffrey Reid - 2001 - Philosophiques 28 (2):351-367.
    L'objectivité dont s'occupe la science hégélienne n'est pas celle d'une réalité détachée, mue selon les lois dialectiques, et le discours scientifique n'est pas vrai et objectif parce qu'il serait la réflexion adéquate d'une telle réalité. L'objectivité scientifique chez Hegel doit être saisie comme le logos , c'est-à-dire le discours de la science elle-même dans son actualité existante. Il s'agit d'un discours qui est son objet et qui est l'objectivité véritable. Ce type de langage est seulement possible s'il est compris comme (...)
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  19. The purloined Hegel: semiology in the thought of Saussure and Derrida.Tony Burns - 2000 - History of the Human Sciences 13 (4):1-24.
    This paper explores the thought of Hegel, Saussure and Derrida regarding the nature of the linguistic sign. It argues that Derrida is right to maintain that Hegel is an influence on Saussure. However, Derrida misrepresents both Hegel and Saussure by interpreting them as falling within the Platonic rather than the Aristotelian philosophical tradition.
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  20. Some Pragmatist Themes in Hegel's Idealism: Negotiation and Administration in Hegel's Account of the Structure and Content of Conceptual Norms.Robert B. Brandom - 1999 - European Journal of Philosophy 7 (2):164-189.
    Some Pragmatist Themes in Hegel’s Idealism:Negotiation and Administration in Hegel’sAccount of the Structure and Content ofConceptual NormsRobert B. BrandomThis paper could equally well have been titled ‘Some Idealist Themes in Hegel’sPragmatism’. Both idealism and pragmatism are capacious concepts, encompassingmany distinguishable theses. I will focus on one pragmatist thesis and one ideal-ist thesis (though we will come within sight of some others). The pragmatistthesis (what I will call ‘the semantic pragmatist thesis’) is that the use of conceptsdetermines their content, that is, (...)
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  21. Speech and writing according to Hegel.Jacques Derrida - 1978 - Man and World 11 (1-2):107-130.
  22. Language in the philosophy of Hegel.Daniel J. Cook - 1973 - The Hague,: Mouton.
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  23. Language and consciousness in Hegel's jena writings.Daniel J. Cook - 1972 - Journal of the History of Philosophy 10 (2):197-211.