The Relevance of Hegel’s “Absolute Spirit” to Social Normativity
In Heikki Ikäheimo & Arto Laitinen (eds.), Recognition and Social Ontology. Brill. pp. 212--238 (2011)
AbstractAround the turn of the twentieth century, Wilhelm Dilthey, in his reflections on the nature of history as a “Geisteswissenschaft”—a science of “spirit” as opposed to “nature”—appealed “to Hegel’s notion of “spirit” (Geist). Attempting to extract Hegel’s concept from what he considered the unsupportable metaphysical system within which it had been developed, Dilthey, a neo-Kantian, gave it a broadly epistemological significance by correlating it with a distinct type of “understanding” (Verstehen) that was foreign to the Naturwissenschaften, concerned as they were with explanation (Erklären) of phenomena in terms of laws of nature. Moreover, the paradigm of such an anti-naturalistic approach to history was not Hegel’s philosophical approach to history, but the strongly empiricist practice of the romantic “historical school”, found paradigmatically in the work of Leopold von Ranke.
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Language, Rules and Behavior.Wilfrid Sellars - 1950 - In Sidney Hook (ed.), John Dewey: philosopher of science and freedom, a symposium. New York: The Dial Press. pp. 289–315.
The Inner Citadel: The Meditations of Marcus Aurelius.Pierre Hadot, Mark Aurel & Emperor of Rome Marcus Aurelius - 1998 - Harvard University Press.
Citations of this work
Hegel, the Trinity, and the ‘I’.Paolo Diego Bubbio - 2014 - International Journal for Philosophy of Religion 76 (2):129-150.
The Reality of Religion in Hegel’s Idealist Metaphysics.Paolo Diego Bubbio - 2016 - Hegel Bulletin 37 (2):232-257.
Hegel versus Husserl: dos consideraciones sobre la intersubjetividad y la normatividad.Vania Alarcón Castillo - 2020 - Estudios de Filosofía 18:83-111.
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