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Hegel's critique of Kant

(ed.)
New York: Oxford University Press (1987)

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  1. Constructing Empirical Bioethics: Foucauldian Reflections on the Empirical Turn in Bioethics Research. [REVIEW]Richard E. Ashcroft - 2003 - Health Care Analysis 11 (1):3-13.
    The empirical turn in bioethics has been widely discussed by philosophical medical ethicists and social scientists. The focus of this discussion has been almost exclusively on methodological issues in research, on the admissibility of empirical evidence in rational argument, and on the possible superiority of empirical methods for permitting democratic lay involvement in decision-making. In this paper I consider how the collection of qualitative and quantitative social research evidence plays its part in the construction of social order, and how this (...)
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  • From transcendental philosophy to wissenschaftslehre: Fichte's modification of Kant's idealism.Günter Zöller - 2007 - European Journal of Philosophy 15 (2):249–269.
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  • Robespierre-Kant: A Study of the Relationship between Absolute Freedom and Terror and Kant's Philosophy of Ethics Based on the Phenomenology of Hegel's spirit.Mohsen Bagherzadeh Meshkibaf - 2021 - Journal of Philosophical Investigations 15 (37):627-653.
    In Phenomenology of the Spirit, Hegel depicts the dialectical structure of the history of European human consciousness. In all the transitions of consciousness to different outcomes, he has recognized the necessity and dialectical relation and follows it in all fields of history and fields of thought in different currents. In the chapter on the spirit, we encounter two very important currents in social history, namely the French Revolution, and in the history of thought, that is, Kant's philosophy of morality, which (...)
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  • Hegel's break with Kant: The leap from individual psychology to sociology.John Hund - 1998 - Philosophy of the Social Sciences 28 (2):226-243.
    The author calls attention to and discusses certain basic but neglected and/or obscured features of Hegel's idealism. He treats these features as paradigmati cally sociological and uses them as a baseline with which to chart Hegel's critique of, and against which to measure, Kant's Critique of Pure Reason. Section 1 introduces Hegel's criticism of Kant's idealism; in contrast to his own objective idealism, transcendental idealism is individualistic. This criticism is elaborated in section 2, issuing in the quasi-Wittgensteinian indictment that Kant (...)
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  • Knowledge, freedom and willing: Hegel on subjective spirit.Damion Buterin - 2009 - Inquiry: An Interdisciplinary Journal of Philosophy 52 (1):26 – 52.
    This paper argues that Hegel's depiction of knowledge, as presented in the Encyclopaedia philosophy of subjective Spirit, is founded on what he deems to be the practical interests of self-consciousness. More specifically, it highlights the significance of the will in Hegel's understanding of the cognitive process. I begin with a survey of the relation between category-formation and the notion of self-determining freedom in the Logic , and therewith draw attention to the unity of thinking and willing in the Concept. I (...)
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  • Nothing: Kant’s analysis and the Hegelian critique.Gungor Tolga - unknown
    This thesis aims to throw an illuminating light on the as yet neglected concept of nothing in Kant’s system, a concept which is taken into consideration, by Kant, in accordance with the guiding thread of the categories of the understanding. My main argument is that Kant has a fourfold division of nothing and each has a transcendental function in his system. This function is basically a limiting one; setting up negative determinations without which Kant’s system would have never been constituted (...)
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  • The sage of Kingston : John Watson and the ambiguity of Hegelianism.Christopher Wainwright Humphrey - unknown
    John Watson's thought has not been well understood. A question suggested by previous scholarship, namely, how successful was he at his task of re-founding the Christian religion on a philosophical base? is answered first in terms of consistency with the theological tradition. His revision of Christian theology is found to be inadequate by traditional standards; it is then examined as a philosophy of religion which, to his mind, overcame the difficulties of classical theism. It is argued that, despite some advantages, (...)
     
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  • The Splendid and the Savage: The Dance of the Opposites in Indigenous Andean Thought.Hillary S. Webb - 2013 - Journal of Transpersonal Research 4 (1).
    One of the most well-known and defining characteristics of indigenous Andean thought is its adherence to a “complementary dualism” in which the “opposites” of existence are viewed as interdependent parts of a harmonious whole. This is in many ways in stark contrast to Western philosophical models, which have historically tended towards an “antagonistic dualism,” the view that the opposites are engaged in an eternal struggle for dominance. This paper considers how a culture’s relationship to the opposites—whether seen as a “war” (...)
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