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  1. Organic imagination as intuitive intellect: Self‐knowledge and self‐constitution in Hegel's early critique of Kant.Joshua Wretzel - 2018 - European Journal of Philosophy 26 (3):958-973.
    This paper concerns Hegel's early treatment of the productive imagination in his 1803–1804 Faith and Knowledge. I show how he articulates that activity in terms of a pair of speculative unities, which solve lingering problems of self-knowledge and self-constitution from Kant's B-deduction. On the one hand, I argue that the familiar unity of spontaneity and receptivity makes possible knowledge of the moment of self-positing. On the other hand, I contend that Hegel's talk of imagination as both an “organic idea” and (...)
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  • Hegel on spirited animals.Christoph Schuringa - 2022 - Philosophy 97 (4):485-508.
    Hegel conceives of human beings as both natural and spirited. On Robert Pippin's influential reading, we are natural by being ‘ontologically’ like other animals, but spirited through a ‘social-historical achievement’. I contest both the coherence of this reading and its fidelity to Hegel's texts. For Hegel the human being is the truth of the animal. This means that spirit's self-production is not, as Pippin claims, an achievement that an animal confers on itself, but the realization of what the human being (...)
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  • The Aristotelian Theos_ in Hegel's _Philosophy of Mind.Ermylos Plevrakis - 2020 - Hegel Bulletin 41 (1):83-101.
    Although Hegel does not pass up the opportunity to express his deep admiration for specific aspects of the Aristotelian notion of God, he is not interested in giving a concrete account of its systematic significance for hisPhilosophy of Mindas a whole. In this article, I seek to take an overarching perspective on both the Aristotelian God and the Hegelian mind. By contrast to the common practice of focusing on Hegel's interpretation of Aristotle in hisLectures on the History of Philosophy, I (...)
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