Brady Bowman – författare

This work brings together, for the first time in English translation, Hegel's journal publications from his years in Heidelberg (1816-18), writings which have been previously either untranslated or only partially translated into English. The Heidelberg years marked Hegel's return to university teaching and represented an important transition in his life and thought. The translated texts include his important reassessment of the works of the philosopher F. H. Jacobi, whose engagement with Spinozism, especially, was of decisive significance for the philosophical development of German Idealism. They also include his most influential writing about contemporary political events, his essay on the constitutional assembly in his native Württemberg, which was written against the background of the dramatic political and social changes occurring in post-Napoleonic Germany. The translators have provided an introduction and notes that offer a scholarly commentary on the philosophical and political background of Hegel's Heidelberg writings.

Hegel's doctrines of absolute negativity and 'the Concept' are among his most original contributions to philosophy and they constitute the systematic core of dialectical thought. Brady Bowman explores the interrelations between these doctrines, their implications for Hegel's critical understanding of classical logic and ontology, natural science and mathematics as forms of 'finite cognition', and their role in developing a positive, 'speculative' account of consciousness and its place in nature. As a means to this end, Bowman also re-examines Hegel's relations to Kant and pre-Kantian rationalism, and to key post-Kantian figures such as Jacobi, Fichte and Schelling. His book draws from the breadth of Hegel's writings to affirm a robustly metaphysical reading of the Hegelian project, and will be of great interest to students of Hegel and of German Idealism more generally.

Hegel's doctrines of absolute negativity and 'the Concept' are among his most original contributions to philosophy and they constitute the systematic core of dialectical thought. Brady Bowman explores the interrelations between these doctrines, their implications for Hegel's critical understanding of classical logic and ontology, natural science and mathematics as forms of 'finite cognition', and their role in developing a positive, 'speculative' account of consciousness and its place in nature. As a means to this end, Bowman also re-examines Hegel's relations to Kant and pre-Kantian rationalism, and to key post-Kantian figures such as Jacobi, Fichte and Schelling. His book draws from the breadth of Hegel's writings to affirm a robustly metaphysical reading of the Hegelian project, and will be of great interest to students of Hegel and of German Idealism more generally.

This work brings together, for the first time in English translation, Hegel's journal publications from his years in Heidelberg (1816-18), writings which have been previously either untranslated or only partially translated into English. The Heidelberg years marked Hegel's return to university teaching and represented an important transition in his life and thought. The translated texts include his important reassessment of the works of the philosopher F. H. Jacobi, whose engagement with Spinozism, especially, was of decisive significance for the philosophical development of German Idealism. They also include his most influential writing about contemporary political events, his essay on the constitutional assembly in his native Württemberg, which was written against the background of the dramatic political and social changes occurring in post-Napoleonic Germany. The translators have provided an introduction and notes that offer a scholarly commentary on the philosophical and political background of Hegel's Heidelberg writings.

This new and accessible translation of the 19th-century German philosopher Johann Gottlieb Fichte is essential reading for any student of “the complete Fichte”.Presented as a series of eleven “popular” lectures on the philosophy of religion, Fichte’s Guide to the Blessed Life (1806) holds a special place in his oeuvre. As the first public presentation of his views on religion since his stormy dismissal from Jena on charges of atheism, it is Fichte’s main contribution to the philosophy of religion and the best introduction to his later thought.Taking advantage of modern Fichte scholarship and the historical-critical edition of his works, Brady Bowman presents the first English translation of Guide to the Blessed Life since the 19th century. Accompanied by an introduction, glossary and notes from the translator, the text grants insight into Fichte’s thinking on atheism in the aftermath of the Jena controversy.His lectures represent a new phase in the German Idealist response to Spinoza’s pantheistic conception of the intellectual love of God as a kind of intuitive science, a response directly comparable to those of Hegel in the Phenomenology of Spirit and Schelling in the Freedom Essay. Key themes from Fichte’s better-known early work come together here in a common focus: the intimate relation of speculative thought to lived experience, the rigorous derivation of forms of consciousness from an original act of self-differentiation, and the re-establishment of a notion of the absolute at the center of transcendental philosophy.Now available in English, this critical translation opens up an under-studied document of philosophical creativity from a pivotal phase of German Idealist thought. The Guide is Fichte at the height of his powers —as a public orator, a metaphysician and phenomenological observer of human consciousness, an interpreter of Scripture, and as a moralist and social critic.

Das Eröffnungskapitel von Hegels Phänomenologie des Geistes hat wegen der Tragweite ihrer Behauptung, das Wahre der sinnlichen Gewißheit sei identisch mit dem nur in der Sprache zu erfassenden Allgemeinen, und wegen der äußersten Komprimiertheit der Argumentation, mit der Hegel seine These darzulegen beansprucht, eine Vielzahl verschiedener Interpretationen hervorgerufen. Abweichend von bisherigen Ansätzen betont Brady Bowman in seiner Studie die positive Funktion der sinnlichen Gewißheit des Absoluten als Ausgangspunkt von Hegels „Darstellung des erscheinenden Wissens“. Indem er die Analyse der z.T. stark rekonstruktionsbedürftigen Argumentation zu den philosophiehistorischen Referenzen und zum Gesamtzusammenhang der Phänomenologie des Geistes in Beziehung setzt, liefert er eine umfassende Interpretation des Textes. Dabei beleuchtet der Autor zugleich die Hintergründe in der antiken Philosophie, im klassischem Empirismus, in der Philosophie des Common Sense sowie im Umfeld der klassischen deutschen Philosophie; zugleich jedoch verfolgt er systematische Bezüge bis in die Sprachphilosophie der Gegenwart.

Rainer Enskat: Die Form der Dialektik in Hegels Phänomenologie des GeistesAbstract:In his Phenomenology of Spirit Hegel has – in comparison with the enormouscomplexity of the whole work – in a somewhat hidden way hinted at the formal nucleus of whathe conceives of as dialectic, especially as the dialectical movement. This movement has the formof a sceptical examination, testing the claims of the consciousness to be in the possession ofknowledge. Such a claim is bound, as Hegel shows, to many different cognitive levels of theconsciousness – beginnig with sensual certainty and ending with absolute knowledge. The wayof the examination corresponds exactly to the levels of the consciousness. But on its way to theabsolute knowledge the examination encounters, appropriate to its sceptical intention, as manynon-veracious forms of knowledge as are different from absolute knowledge. Each sceptical testwhich encounters a non-veracious form of knowledge presents necessarily the nothingness ofwhat it is the result, a result which contains what the foregoing non-veracious forms ofknowledge save anyhowas true. In the following article it is to show that this nucleus of the formof the dialectical movement stands the test ifapplied to the step resp. jump from sensual certaintyto perception. If the following interpretationsand analysesare founded well enough it is justifiedto be confident that interpretations and analyses of further ''experiences of consciousness'' on thesame line can be fruitful.Bernardo Ferro: How Platonic is Hegel''s Dialectic? A new approach to an old debateAbstract:While in recent years the link between Hegel and Aristotle has been widelyexplored, Hegel''s Platonic heritage seems to have faded into the background. This asymmetry ispartly due to the standard characterization of Plato as a dogmatic metaphysician, committed to a"two-world" ontology. In this paper, I show that Hegel''s engagement with Plato stands outprecisely for his rejection of this kind of reading and, moreover, that this attitude sheds animportant light on his own thought. To determine how, I focus on Plato''s and Hegel''s conceptionsof dialectics. I argue that both models, despite their obvious differences, share keystructural similarities, which can only be truly appreciated by moving beyond mainstream Platonism.This change of perspective allows for a clearer understanding of Hegel''s philosophicaldevelopment and for new insights into his philosophy as a whole.Anton Friedrich Koch: Hegel''s Parmenidean Descent to the Science Without ContraryAbstract:This essay is intended to make Hegel''s Science of Logic intelligible from its basic antidogmaticmethodological rule and resolve: "to want to think purely", i. e. without presuppositions.The beginning of the Logic (with Being, Nothing, Becoming, Being-there) is deduced from thisresolve in detail, as is the central logical operation of negation, especially in application to itself,i. e. non-well-founded or circular negation. Various forms of negation in the logic of being andthe three basic types of circular negation that are operative in the logic of being, essence andconcept respectively are distinguished and all findings are related to Hegel''s text. The discussiontakes place within the framework of classical metaphysics and logic (Plato, Aristotle, Leibniz) andcontemporary analytic metaphysics. In particular, Michael Della Rocca''s radically monisticParmenidean Ascent (2020) to Being is discussed as a profiling foil against which Hegel''sParmenidean descent from Being to negation, becoming and to all sorts of distinctions stands out. Asecond foil for comparison is the "science without contrary" that Sebastian Rödl presented inSelf-Consciousness and Objectivity (2018). It turns out that Hegel is much more considerate of theradical sceptic than Rödl.

Die Hegel-Studien wurden 1961 in Verbindung mit der Hegel-Kommission der Deutschen Forschungsgemeinschaft begründet und entstanden im engen Zusammenhang mit der Arbeit an der historisch-kritischen Gesamtausgabe Georg Wilhelm Friedrich Hegel, Gesammelte Werke. Seit 1999 erscheinen die Hegel-Studien als Jahrbuch im Felix Meiner Verlag und werden durch die Reihe der »Beihefte« ergänzt.Schwerpunkt von Band 57: Law and Violence in Hegel, hg. von Christoph Menke und Benno Zabel mit Beiträgen von Jean-François Kervégan, Ana María Miranda Mora und Christian SchmidtAußerdem im Band: Abhandlungen von Thomas Kelkel und Achim Wamßler; Texte und Dokumente mit einem Beitrag über die Hegel-Nachschriften von F. W. Carové von Klaus Vieweg, Christian Illies, Francesca Iannelli und Marko J. Fuchs; Buchkritik: Untersuchungen zur klassischen deutschen Philosophie | Editionen | Literatur zu Hegel | Neuerscheinungen zu einzelnen Autoren der klassischen deutschen Philosophie; Bibliographie: Literatur zur Hegel-Forschung.