This book undertakes a critical analysis of some central problems in Hegel scholarship.

This is a book in which Harris weaves together his work on logic, philosophy of science, metaphysics, and political philosophy - already the subject of his earlier articles and books - into a striking personal synthesis. Harris does not while away his time calculating the number of angels on the head of a pin or the types and differrentiations of “raw feels,” but addresses himself to important and challenging questions, some of them almost completely neglected by other philosophers. In what (...) follows I will discuss what I consider to be the three major contributions of this book, and end with some reservations I have about the concept of dialectic expounded there. (shrink)

War is only the sad recourse in the state of nature by which each state asserts its right by violence and in which neither party can be adjudged unjust ; in lieu of such a decision, the issue of the conflict decides on which side justice lies. We may well be astonished that the word “law” has not yet been banished from war politics as pedantic, and that no state has yet been bold enough to advocate [this banishment]. Up to (...) the present, Hugo Grotius, Pufendorf, Vattel, and many other irritating comforters have been cited in justification of war, though their code, philosophically or diplomatically formulated, has not and cannot have the least legal force, because states as such do not stand under a common external power.—Immanuel Kant, Perpetual Peace. (shrink)

Recently, as I have become more computer-literate, I have noticed some interesting parallels between computer mechanisms and Aquinas’ metaphysics of angelic faculties. The present essay expands on some of the analogies which Aquinas himself, though no proponent of AI theory, might have found interesting.

In a sense it would be inappropriate to speak of “Hegel’s system of philosophy,” because Hegel thought that in the strict sense there is only one system of philosophy evolving in the Western world. In Hegel’s view, although at times philosophy’s history seems to be a chaotic series of crisscrossing interpretations of meanings and values, with no consensus, there has been a teleological development and consistent progress in philosophy and philosophizing from the beginning; Hegel held that his own version of (...) “German idealism” was simply bringing to final expression the latest refinements of an ongoing, perennial system. If we take Hegel at his word, then one of the best entries into his system would be through the history of philosophy, showing how systems and schools of thought prior to Hegel led up to his system. The most important currents to focus on, however, would be in modern philosophy, in which especially intensive changes led ultimately to German idealism and Hegel’s immediate predecessors. Fortunately, Hegel lectured extensively on the history of modern philosophy and structured his lectures in such a way as to throw light on the status of the “one system” of Western philosophy at the time — the status to which Hegel felt he had been contributing and was continuing to contribute. These lectures are of interest, first of all, as a systematic chronicle of philosophical positions in the heyday of modern philosophy, from Bacon to Hegel. Second, they are interesting because Hegel’s critical comments on his predecessors clarify his own positions: for example, the dialectic method and the importance of triplicity, the relationship of philosophy to the scientific method, the necessity for avoidance of the extremes of empiricism and of idealism, the subject/object problematic, the “identity” of rationality and reality, and the technical meaning in Hegel’s philosophy of “absolute,” “infinity,” and the “idea.”. (shrink)

There are good historical reasons for emphasis on separation of church and state in a democracy, but the separation can be carried too far. Concerning the relationship of church and state, various Chrístian denominations divide up into separatists and unificationists, and each tendency can lead into extremes which could under certain conditions be inimical to democracy. Going beyond questions of constitutional separation, one may argue for a mutual utility and complementarity of church and democratic polity. Whether a strictly necessary relationship (...) is entailed is a more complex problem. (shrink)

A reexamination of democracy, which during the eighteenthcentury Enlightenment seemed to offer a much-desired escape from arbitrary class structures and oppressive governments, but has not proven to be a sure formula or a simple solution. An awareness of the true complexities of democracy requires an understanding of a perennial dialectic residing at the heart of democracy, and manifesting itself in specific dialectical relationships: between elitism and populism, liberty and equality, smallness and bigness, religion and secular life, politics and economics, etc. (...) This book argues that such dialectical relationships, originally most explicit in particular nations, are also manifest in international relations. (shrink)

"Dialectic" is a fulcrum word. Aristotle attacked this belief, saying that the dialectic was only suitable for some purpose- to enquire into men's beliefs, to arrive at truths about eternal forms of things, known as Ideas, which were fixed and un changing and constituted reality for Plato. Aristotle said there is also the method of science, or "physical" method, which observes physical facts and arrives at truths about substances, which undergo change. This duality ofform and substance and the scientific method (...) of arriving at facts about substances were central to Aristotle's philosophy. Thus the dethronement of dialectic from what Socrates and Plato held it to be was ab solutely essential for Aristotle, and "dialectic" was and still is a fulcrum word . . . I think it was Coleridge who said everyone is either a Plato nist or an Aristotelian . . . Plato is the essential Buddha-seeker who appears again and again in each generation, moving on ward and upward toward the "one. " Aristotle is the eternal motorcycle mechanic who prefers the "many. " R. (shrink)

The article looks into the private interpretations of the private revelations given by the Blessed Virgin Mary to the shepherd children in Fatima, Portugal during World War I at the time of the Bolshevik Revolution in Russia. It mentions that these interpretations have been subjected to the changes by Catholics who changed the Magisterium of the Church. It also notes the Russian country's consecration and conversion to the Catholic Church demonstrating obedience, confession, and Holy Communion.

Georg Wilhelm Friedrich Hegel, perhaps the most influential of all German philosophers, made one of the last great attempts to develop philosophy as an all-embracing scientific system. This system places Hegel among the “classical” philosophers — Aristotle, Aquinas, Spinoza — who also attempted to build grand conceptual edifices._ In this study, available for the first time in paperback, Howard P. Kainz emphasizes the uniqueness of Hegel's system by focusing on his methodology, terminology, metaphorical and paradoxical language, and his special contributions (...) to metaphysics, the philosophy of nature, philosophical anthropology, and other areas. Kainz focuses on Hegel's system as a whole and its seminal ideas, making generous use of representative texts. He gives special attention to the interrelationship between dialectical methodology and paradoxical propositions; the prevalence of metaphor in the philosophy of nature; and the close interrelationship between Christian doctrine and Hegelian speculation. A rich array of diagrams and tables further elucidates Kainz's analyses. An ideal text for the student of philosophy coming to Hegel for the first time, _G. W. F. Hegel__ provides the reader with useful insights into Hegel's work and illuminates Hegel's enduring significance in the late twentieth century. (shrink)

Georg Wilhelm Friedrich Hegel, perhaps the most influential of all German philosophers, made one of the last great attempts to develop philosophy as an all-embracing scientific system. This system places Hegel among the “classical” philosophers—Aristotle, Aquinas, Spinoza—who also attempted to build grand conceptual edifices. In this study, available for the first time in paperback, Howard P. Kainz emphasizes the uniqueness of Hegel's system by focusing on his methodology, terminology, metaphorical and paradoxical language, and his special contributions to metaphysics, the philosophy (...) of nature, philosophical anthropology, and other areas. Kainz focuses on Hegel's system as a whole and its seminal ideas, making generous use of representative texts. He gives special attention to the interrelationship between dialectical methodology and paradoxical propositions; the prevalence of metaphor in the philosophy of nature; and the close interrelationship between Christian doctrine and Hegelian speculation. A rich array of diagrams and tables further elucidates Kainz's analyses. An ideal text for the student of philosophy coming to Hegel for the first time, G. W. F. Hegel provides the reader with useful insights into Hegel's work and illuminates Hegel's enduring significance in the late twentieth century. (shrink)

Like Henry Harris, I began doing intensive research on Hegel's Phenomenology of Spirit in the mid-sixties. I recall going through all the chapters as a graduate student during one academic year, and looking around for commentaries. The only English-language commentary available was Loewenberg's Hegel's Phenomenology: Dialogues in the Life of Mind, which was suggestive of the dialectic taking place in the book, but not much help in getting over the “rough spots”. This gave me an incentive to work through Jean (...) Hyppolite's commentary, not yet translated into English, with my basic reading-knowledge of French. My 1976 Hegel's Phenomenology, Part I: Analysis and Commentary was one of the first in a long line of Anglophone commentaries. Harris in his introduction to Vol. I. mentions this effort at “analysis”, along with Findlay's “analysis” accompanying the 1977 Miller translation of the Phenomenology, as incentives for the inclusion of his own improved running analysis in the present commentary. I have included discussions of numerous partial or complete commentaries on Hegel's Phenomenology in review articles published in 1971 in the American Philosophical Quarterly and Teorema, in 1979 in the American Philosophical Quarterly, and in 1981 in Hegel-Studien. Harris has the advantage of producing the most recent of all these commentaries, and in a way offers us a compendium of everything that has been done on the Phenomenology. His analysis and commentary includes a survey of the literature, in which almost all previous laborers in the field can find themselves commended or criticized in the endnotes. Thus I find comments like “Kainz has completely misunderstood the argument here”, “This is a point which Kainz has grasped more definitely than most commentators”, “[Kainz] does not deserve the brickbat Flay hurls at him”, and so forth. Other commentators, living and dead – Flay, Pöggeler, Navickas, Kenneth and Merold Westphal, Heidegger, Lauer, Werner Becker, Kojève, Wahl, Hyppolite, Labarrière, Bonsiepen, Forster, Shklar, Solomon, Werner Marx, and Robert Williams — are similarly discussed and critiqued. For some of us Anglophone commentators, such remarks may seem like red marks on essays from a patient professor. But certainly no one will mind, since Harris has spent more time and energy on this very specialized project than any of us. In fact, some former commentators almost have a “conflict of interest” in reviewing Harris' work, since so many of us have benefited at various points in our research from Harris' personal support and criticism. But in academics, as in life, mentors cannot always be assured of loyalty. (shrink)

Hegel indicates toward the end of his Phenomenology of Spirit that there would be a parallelism in the categories of his later system to the various configurations of consciousness in the Phenomenology. Some general correspondences have been indicated by Otto Pöggeler and suggested by Robert Grant McRae, but I argue in this paper that there are at least four important and more specific parallels, bringing out simultaneously a similarity of content and a difference of approach and methodology in the two (...) works: 1) in the philosophical construal of “categories”; 2) in the conceptualization of a “phenomenology”; 3) in the analysis of the dialectical relationship of religion and art; and 4) in the relationship of the history of philosophy to the Absolute. (shrink)

Hegel indicates toward the end of his Phenomenology of Spirit that there would be a parallelism in the categories of his later system to the various configurations of consciousness in the Phenomenology. Some general correspondences have been indicated by Otto Pöggeler and suggested by Robert Grant McRae, but I argue in this paper that there are at least four important and more specific parallels, bringing out simultaneously a similarity of content and a difference of approach and methodology in the two (...) works: 1) in the philosophical construal of “categories”; 2) in the conceptualization of a “phenomenology”; 3) in the analysis of the dialectical relationship of religion and art; and 4) in the relationship of the history of philosophy to the Absolute. (shrink)

Arguments from the nineteenth century concerning whether Hegel was an atheist or a theist are still ongoing. This paper examines Hegel’s philosophical and theological milieu, his influence on the history of philosophy and on politics, his unique interpretation of the unity of theology and philosophy, and his unusually sanguine interpretation of the relationship between church and state, along with special problems he discerned in the emergence of democracies.

Arguments from the nineteenth century concerning whether Hegel was an atheist or a theist are still ongoing. This paper examines Hegel’s philosophical and theological milieu, his influence on the history of philosophy and on politics, his unique interpretation of the unity of theology and philosophy, and his unusually sanguine interpretation of the relationship between church and state, along with special problems he discerned in the emergence of democracies.

GENERAL INTRODUCTION GEORG WILHELM FRIEDRICH HEGEL (-) THE PLACE OF HEGEL IN THE HISTORY OF PHILOSOPHY In order to gain a proper perspective of Hegel's ...

Howard Kainz addresses several areas of Hegel's Phenomenology that are often overlooked in the interest of ensuring that readers do not "miss the trees for the forest." He argues that these "trees" are of interest in their own right, and keys to the ongoing appreciation of Hegel's work.

The publication in 1807 of Georg Wilhelm Frederich Hegel's Phanomenologie des Geistes (translated alternately as "Phenomenology of Mind" or "Phenomenology of Spirit") marked the beginning of the modern era in philosophy. Hegel's remarkable insights formed the basis for what eventually became the Existentialist movement. Yet the Phenomenology remains one of the most difficult and forbidding works in the canon of philosophical literature.

The publication in 1807 of Georg Wilhelm Frederich Hegel's _Phanomenologie des Geistes_ marked the beginning of the modern era in philosophy. Hegel's remarkable insights formed the basis for what eventually became the Existentialist movement. Yet the _Phenomenology_ remains one of the most difficult and forbidding works in the canon of philosophical literature. __Hegel's Phenomenology, Part 1: Analysis and Commentary__ by Howard P. Kainz provides a coherent and readable key to understanding Hegel. Kainz provides an accessible entry into the complexities of (...) Hegelian thought by asking a series of questions about such matters as the literary form of the _Phenomenology_, its "plot," its relation to the "system," its subject matter, the problem of objectivity, dialectical necessity, the concept of "experience," and the Hegelian concept of consciousness. Building of the work of previous commentators, and presenting the work of these commentators in a clear and unbiased manner, Kainz offers an analysis that will be helpful both to experienced Hegelian scholars and to those readers preparing to approach the large and bewildering territory of the _Phenomenology_ for the first time. (shrink)

Hegel's Phenomenology of Spirit is considered by many philosophers to be one of the most difficult Western philosophical masterpieces. Its difficulty is matched by its importance not only in the development of Hegel's own thought but also by its fundamental impact on later thinkers.

The publication in 1807 of Georg Wilhelm Frederich Hegel's __Phanomenologie des Geistes__ marked the beginning of the modern era in philosophy. Hegel's remarkable insights formed the basis for what eventually became the Existentialist movement. Yet the Phenomenology remains one of the most difficult and forbidding works in the canon of philosophical literature.