The concept of bliss, in its connotations of beatitude and salvation, may seem of little relevance to so-called secular modernity. Bliss Against the World argues otherwise by advancing a novel framework of the entanglement between modernity, Christianity, and bliss through the thought of German Idealist and Romantic philosopher Friedrich Schelling (1775--1854). In Schelling's concept of bliss (Seligkeit), the idea of salvation from the world mutates into a burning concern with the negativity of the modern world, and with the way modernity inherits the Christian promise of a non-alienated future that never arrives. Throughout his thinking, Schelling grapples with the question of theodicy: Can this negative world be justified? And what would it mean to be free of the world--to enact bliss right now--when the idea of otherworldly salvation increasingly loses its conceptual relevance? This leads Schelling to conceptualize bliss as what refuses or apocalyptically annihilates this world and its divisions and burdens. Bliss Against the World reinterprets Schelling's philosophical trajectory from the 1790s to the 1840s, showing his metaphysics, philosophy of religion, and natural philosophy to be underwritten by the apocalyptic tension between bliss and theodicy. It argues that this tension is located likewise at the heart of modernity and reconstructs the Schellingian genealogy of the modern age as intensifying what may be termed the general Christian contradiction. It also focuses on Schelling's anxiety about the possibility of universal history in the dark and de-centered universe and critiques his Romantic construction of humanity and his geo-racial theodicy of history--a theodicy that refracts and legitimates the violent logics of post-1492 modernity, including European colonialism, racialization, and transatlantic slavery.Bliss Against the World thus theorizes bliss not only with, but also against Schelling, who emerges from this book as a key thinker of modernity, and of the Christian-modern trajectory as a path to salvation in the shadow of whose failure we continue to live.

The concept of bliss, in its connotations of beatitude and salvation, may seem of little relevance to so-called secular modernity. Bliss Against the World argues otherwise by advancing a novel framework of the entanglement between modernity, Christianity, and bliss through the thought of German Idealist and Romantic philosopher Friedrich Schelling (1775--1854). In Schelling's concept of bliss (Seligkeit), the idea of salvation from the world mutates into a burning concern with the negativity of the modern world, and with the way modernity inherits the Christian promise of a non-alienated future that never arrives. Throughout his thinking, Schelling grapples with the question of theodicy: Can this negative world be justified? And what would it mean to be free of the world--to enact bliss right now--when the idea of otherworldly salvation increasingly loses its conceptual relevance? This leads Schelling to conceptualize bliss as what refuses or apocalyptically annihilates this world and its divisions and burdens. Bliss Against the World reinterprets Schelling's philosophical trajectory from the 1790s to the 1840s, showing his metaphysics, philosophy of religion, and natural philosophy to be underwritten by the apocalyptic tension between bliss and theodicy. It argues that this tension is located likewise at the heart of modernity and reconstructs the Schellingian genealogy of the modern age as intensifying what may be termed the general Christian contradiction. It also focuses on Schelling's anxiety about the possibility of universal history in the dark and de-centered universe and critiques his Romantic construction of humanity and his geo-racial theodicy of history--a theodicy that refracts and legitimates the violent logics of post-1492 modernity, including European colonialism, racialization, and transatlantic slavery. Bliss Against the World thus theorizes bliss not only with, but also against Schelling, who emerges from this book as a key thinker of modernity, and of the Christian-modern trajectory as a path to salvation in the shadow of whose failure we continue to live.

The concept of bliss, in its connotations of beatitude and salvation, may seem of little relevance to so-called secular modernity. Bliss Against the World argues otherwise by advancing a novel framework of the entanglement between modernity, Christianity, and bliss through the thought of German Idealist and Romantic philosopher Friedrich Schelling (1775--1854). In Schelling's concept of bliss (Seligkeit), the idea of salvation from the world mutates into a burning concern with the negativity of the modern world, and with the way modernity inherits the Christian promise of a non-alienated future that never arrives. Throughout his thinking, Schelling grapples with the question of theodicy: Can this negative world be justified? And what would it mean to be free of the world--to enact bliss right now--when the idea of otherworldly salvation increasingly loses its conceptual relevance? This leads Schelling to conceptualize bliss as what refuses or apocalyptically annihilates this world and its divisions and burdens. Bliss Against the World reinterprets Schelling's philosophical trajectory from the 1790s to the 1840s, showing his metaphysics, philosophy of religion, and natural philosophy to be underwritten by the apocalyptic tension between bliss and theodicy. It argues that this tension is located likewise at the heart of modernity and reconstructs the Schellingian genealogy of the modern age as intensifying what may be termed the general Christian contradiction. It also focuses on Schelling's anxiety about the possibility of universal history in the dark and de-centered universe and critiques his Romantic construction of humanity and his geo-racial theodicy of history--a theodicy that refracts and legitimates the violent logics of post-1492 modernity, including European colonialism, racialization, and transatlantic slavery. Bliss Against the World thus theorizes bliss not only with, but also against Schelling, who emerges from this book as a key thinker of modernity, and of the Christian-modern trajectory as a path to salvation in the shadow of whose failure we continue to live.

Featuring scholars at the forefront of contemporary political theology and the study of German Idealism, Nothing Absolute explores the intersection of these two flourishing fields. Against traditional approaches that view German Idealism as a secularizing movement, this volume revisits it as the first fundamentally philosophical articulation of the political-theological problematic in the aftermath of the Enlightenment and the advent of secularity.Nothing Absolute reclaims German Idealism as a political-theological trajectory. Across the volume's contributions, German thought from Kant to Marx emerges as crucial for the genealogy of political theology and for the ongoing reassessment of modernity and the secular. By investigating anew such concepts as immanence, utopia, sovereignty, theodicy, the Earth, and the world, as well as the concept of political theology itself, this volume not only rethinks German Idealism and its aftermath from a political-theological perspective but also demonstrates what can be done with (or against) German Idealism using the conceptual resources of political theology today.Contributors: Joseph Albernaz, Daniel Colucciello Barber, Agata Bielik-Robson, Kirill Chepurin, S. D. Chrostowska, Saitya Brata Das, Alex Dubilet, Vincent Lloyd, Thomas Lynch, James Martel, Steven Shakespeare, Oxana Timofeeva, Daniel Whistler

Featuring scholars at the forefront of contemporary political theology and the study of German Idealism, Nothing Absolute explores the intersection of these two flourishing fields. Against traditional approaches that view German Idealism as a secularizing movement, this volume revisits it as the first fundamentally philosophical articulation of the political-theological problematic in the aftermath of the Enlightenment and the advent of secularity.Nothing Absolute reclaims German Idealism as a political-theological trajectory. Across the volume's contributions, German thought from Kant to Marx emerges as crucial for the genealogy of political theology and for the ongoing reassessment of modernity and the secular. By investigating anew such concepts as immanence, utopia, sovereignty, theodicy, the Earth, and the world, as well as the concept of political theology itself, this volume not only rethinks German Idealism and its aftermath from a political-theological perspective but also demonstrates what can be done with (or against) German Idealism using the conceptual resources of political theology today.Contributors: Joseph Albernaz, Daniel Colucciello Barber, Agata Bielik-Robson, Kirill Chepurin, S. D. Chrostowska, Saitya Brata Das, Alex Dubilet, Vincent Lloyd, Thomas Lynch, James Martel, Steven Shakespeare, Oxana Timofeeva, Daniel Whistler

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn't begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.Inside volume one, readers will find a number of interpretative frameworks to help them get to grips with this neglected field in the history of ideas. In addition to excerpted translations and a narrative of Hegel’s and Schelling’s fate in France during the early nineteenth century, this volume includes an introduction on transnational reception history, as well as an analytical catalogue of the translations of their work produced in French at this time, of thepublications which appropriated or interrogated their philosophical legacy, and of the journals, institutional structures and other mechanisms of dissemination that brought Hegel’s and Schelling’s philosophy into France. The book thus details the ways in which French philosophers of the period took up the debates and concepts of German Idealism, transformed them or rejected them. In this way, it aims to contribute to a reversal of the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well as more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn''t begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.

Inside volume one, readers will find a number of interpretative frameworks to help them get to grips with this neglected field in the history of ideas. In addition to excerpted translations and a narrative of Hegel’s and Schelling’s fate in France during the early nineteenth century, this volume includes an introduction on transnational reception history, as well as an analytical catalogue of the translations of their work produced in French at this time, of thepublications which appropriated or interrogated their philosophical legacy, and of the journals, institutional structures and other mechanisms of dissemination that brought Hegel’s and Schelling’s philosophy into France. The book thus details the ways in which French philosophers of the period took up the debates and concepts of German Idealism, transformed them or rejected them. In this way, it aims to contribute to a reversal of the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.

Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well as more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn't begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.Inside volume one, readers will find a number of interpretative frameworks to help them get to grips with this neglected field in the history of ideas. In addition to excerpted translations and a narrative of Hegel’s and Schelling’s fate in France during the early nineteenth century, this volume includes an introduction on transnational reception history, as well as an analytical catalogue of the translations of their work produced in French at this time, of thepublications which appropriated or interrogated their philosophical legacy, and of the journals, institutional structures and other mechanisms of dissemination that brought Hegel’s and Schelling’s philosophy into France. The book thus details the ways in which French philosophers of the period took up the debates and concepts of German Idealism, transformed them or rejected them. In this way, it aims to contribute to a reversal of the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well as more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn't begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.Inside volume two, readers will find a series of scholarly studies to help them get to grips with this neglected field in the history of ideas. The contributors are world-leading and emerging experts from Europe, UK, and North America. They highlight the stakes and trace the pathways of this reception for French and German thought during the period, including the ways in which French philosophers of the period took up the debates and concepts of German Idealism,transformed them or rejected them. In this way, the volume aims to redress the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn''t begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.

Inside volume two, readers will find a series of scholarly studies to help them get to grips with this neglected field in the history of ideas. The contributors are world-leading and emerging experts from Europe, UK, and North America. They highlight the stakes and trace the pathways of this reception for French and German thought during the period, including the ways in which French philosophers of the period took up the debates and concepts of German Idealism,transformed them or rejected them. In this way, the volume aims to redress the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.

Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

The concept of bliss, in its connotations of beatitude and salvation, may seem of little relevance to so-called secular modernity. Bliss Against the World argues otherwise by advancing a novel framework of the entanglement between modernity, Christianity, and bliss through the thought of German Idealist and Romantic philosopher Friedrich Schelling (1775--1854). In Schelling's concept of bliss (Seligkeit), the idea of salvation from the world mutates into a burning concern with the negativity of the modern world, and with the way modernity inherits the Christian promise of a non-alienated future that never arrives. Throughout his thinking, Schelling grapples with the question of theodicy: Can this negative world be justified? And what would it mean to be free of the world--to enact bliss right now--when the idea of otherworldly salvation increasingly loses its conceptual relevance? This leads Schelling to conceptualize bliss as what refuses or apocalyptically annihilates this world and its divisions and burdens. Bliss Against the World reinterprets Schelling's philosophical trajectory from the 1790s to the 1840s, showing his metaphysics, philosophy of religion, and natural philosophy to be underwritten by the apocalyptic tension between bliss and theodicy. It argues that this tension is located likewise at the heart of modernity and reconstructs the Schellingian genealogy of the modern age as intensifying what may be termed the general Christian contradiction. It also focuses on Schelling's anxiety about the possibility of universal history in the dark and de-centered universe and critiques his Romantic construction of humanity and his geo-racial theodicy of history--a theodicy that refracts and legitimates the violent logics of post-1492 modernity, including European colonialism, racialization, and transatlantic slavery.Bliss Against the World thus theorizes bliss not only with, but also against Schelling, who emerges from this book as a key thinker of modernity, and of the Christian-modern trajectory as a path to salvation in the shadow of whose failure we continue to live.

The concept of bliss, in its connotations of beatitude and salvation, may seem of little relevance to so-called secular modernity. Bliss Against the World argues otherwise by advancing a novel framework of the entanglement between modernity, Christianity, and bliss through the thought of German Idealist and Romantic philosopher Friedrich Schelling (1775--1854). In Schelling's concept of bliss (Seligkeit), the idea of salvation from the world mutates into a burning concern with the negativity of the modern world, and with the way modernity inherits the Christian promise of a non-alienated future that never arrives. Throughout his thinking, Schelling grapples with the question of theodicy: Can this negative world be justified? And what would it mean to be free of the world--to enact bliss right now--when the idea of otherworldly salvation increasingly loses its conceptual relevance? This leads Schelling to conceptualize bliss as what refuses or apocalyptically annihilates this world and its divisions and burdens. Bliss Against the World reinterprets Schelling's philosophical trajectory from the 1790s to the 1840s, showing his metaphysics, philosophy of religion, and natural philosophy to be underwritten by the apocalyptic tension between bliss and theodicy. It argues that this tension is located likewise at the heart of modernity and reconstructs the Schellingian genealogy of the modern age as intensifying what may be termed the general Christian contradiction. It also focuses on Schelling's anxiety about the possibility of universal history in the dark and de-centered universe and critiques his Romantic construction of humanity and his geo-racial theodicy of history--a theodicy that refracts and legitimates the violent logics of post-1492 modernity, including European colonialism, racialization, and transatlantic slavery. Bliss Against the World thus theorizes bliss not only with, but also against Schelling, who emerges from this book as a key thinker of modernity, and of the Christian-modern trajectory as a path to salvation in the shadow of whose failure we continue to live.

The concept of bliss, in its connotations of beatitude and salvation, may seem of little relevance to so-called secular modernity. Bliss Against the World argues otherwise by advancing a novel framework of the entanglement between modernity, Christianity, and bliss through the thought of German Idealist and Romantic philosopher Friedrich Schelling (1775--1854). In Schelling's concept of bliss (Seligkeit), the idea of salvation from the world mutates into a burning concern with the negativity of the modern world, and with the way modernity inherits the Christian promise of a non-alienated future that never arrives. Throughout his thinking, Schelling grapples with the question of theodicy: Can this negative world be justified? And what would it mean to be free of the world--to enact bliss right now--when the idea of otherworldly salvation increasingly loses its conceptual relevance? This leads Schelling to conceptualize bliss as what refuses or apocalyptically annihilates this world and its divisions and burdens. Bliss Against the World reinterprets Schelling's philosophical trajectory from the 1790s to the 1840s, showing his metaphysics, philosophy of religion, and natural philosophy to be underwritten by the apocalyptic tension between bliss and theodicy. It argues that this tension is located likewise at the heart of modernity and reconstructs the Schellingian genealogy of the modern age as intensifying what may be termed the general Christian contradiction. It also focuses on Schelling's anxiety about the possibility of universal history in the dark and de-centered universe and critiques his Romantic construction of humanity and his geo-racial theodicy of history--a theodicy that refracts and legitimates the violent logics of post-1492 modernity, including European colonialism, racialization, and transatlantic slavery. Bliss Against the World thus theorizes bliss not only with, but also against Schelling, who emerges from this book as a key thinker of modernity, and of the Christian-modern trajectory as a path to salvation in the shadow of whose failure we continue to live.

Featuring scholars at the forefront of contemporary political theology and the study of German Idealism, Nothing Absolute explores the intersection of these two flourishing fields. Against traditional approaches that view German Idealism as a secularizing movement, this volume revisits it as the first fundamentally philosophical articulation of the political-theological problematic in the aftermath of the Enlightenment and the advent of secularity.Nothing Absolute reclaims German Idealism as a political-theological trajectory. Across the volume's contributions, German thought from Kant to Marx emerges as crucial for the genealogy of political theology and for the ongoing reassessment of modernity and the secular. By investigating anew such concepts as immanence, utopia, sovereignty, theodicy, the Earth, and the world, as well as the concept of political theology itself, this volume not only rethinks German Idealism and its aftermath from a political-theological perspective but also demonstrates what can be done with (or against) German Idealism using the conceptual resources of political theology today.Contributors: Joseph Albernaz, Daniel Colucciello Barber, Agata Bielik-Robson, Kirill Chepurin, S. D. Chrostowska, Saitya Brata Das, Alex Dubilet, Vincent Lloyd, Thomas Lynch, James Martel, Steven Shakespeare, Oxana Timofeeva, Daniel Whistler

Featuring scholars at the forefront of contemporary political theology and the study of German Idealism, Nothing Absolute explores the intersection of these two flourishing fields. Against traditional approaches that view German Idealism as a secularizing movement, this volume revisits it as the first fundamentally philosophical articulation of the political-theological problematic in the aftermath of the Enlightenment and the advent of secularity.Nothing Absolute reclaims German Idealism as a political-theological trajectory. Across the volume's contributions, German thought from Kant to Marx emerges as crucial for the genealogy of political theology and for the ongoing reassessment of modernity and the secular. By investigating anew such concepts as immanence, utopia, sovereignty, theodicy, the Earth, and the world, as well as the concept of political theology itself, this volume not only rethinks German Idealism and its aftermath from a political-theological perspective but also demonstrates what can be done with (or against) German Idealism using the conceptual resources of political theology today.Contributors: Joseph Albernaz, Daniel Colucciello Barber, Agata Bielik-Robson, Kirill Chepurin, S. D. Chrostowska, Saitya Brata Das, Alex Dubilet, Vincent Lloyd, Thomas Lynch, James Martel, Steven Shakespeare, Oxana Timofeeva, Daniel Whistler

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn't begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.Inside volume one, readers will find a number of interpretative frameworks to help them get to grips with this neglected field in the history of ideas. In addition to excerpted translations and a narrative of Hegel’s and Schelling’s fate in France during the early nineteenth century, this volume includes an introduction on transnational reception history, as well as an analytical catalogue of the translations of their work produced in French at this time, of thepublications which appropriated or interrogated their philosophical legacy, and of the journals, institutional structures and other mechanisms of dissemination that brought Hegel’s and Schelling’s philosophy into France. The book thus details the ways in which French philosophers of the period took up the debates and concepts of German Idealism, transformed them or rejected them. In this way, it aims to contribute to a reversal of the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well as more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn''t begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.

Inside volume one, readers will find a number of interpretative frameworks to help them get to grips with this neglected field in the history of ideas. In addition to excerpted translations and a narrative of Hegel’s and Schelling’s fate in France during the early nineteenth century, this volume includes an introduction on transnational reception history, as well as an analytical catalogue of the translations of their work produced in French at this time, of thepublications which appropriated or interrogated their philosophical legacy, and of the journals, institutional structures and other mechanisms of dissemination that brought Hegel’s and Schelling’s philosophy into France. The book thus details the ways in which French philosophers of the period took up the debates and concepts of German Idealism, transformed them or rejected them. In this way, it aims to contribute to a reversal of the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.

Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well as more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn't begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.Inside volume one, readers will find a number of interpretative frameworks to help them get to grips with this neglected field in the history of ideas. In addition to excerpted translations and a narrative of Hegel’s and Schelling’s fate in France during the early nineteenth century, this volume includes an introduction on transnational reception history, as well as an analytical catalogue of the translations of their work produced in French at this time, of thepublications which appropriated or interrogated their philosophical legacy, and of the journals, institutional structures and other mechanisms of dissemination that brought Hegel’s and Schelling’s philosophy into France. The book thus details the ways in which French philosophers of the period took up the debates and concepts of German Idealism, transformed them or rejected them. In this way, it aims to contribute to a reversal of the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well as more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn't begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.Inside volume two, readers will find a series of scholarly studies to help them get to grips with this neglected field in the history of ideas. The contributors are world-leading and emerging experts from Europe, UK, and North America. They highlight the stakes and trace the pathways of this reception for French and German thought during the period, including the ways in which French philosophers of the period took up the debates and concepts of German Idealism,transformed them or rejected them. In this way, the volume aims to redress the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.

Hegel and Schelling in Early Nineteenth-Century France is a two-volume work that documents the French reception of G. W. F. Hegel and F. W. J. Schelling from 1801 to 1848. It shows that the story of the "French Hegel" didn''t begin with Wahl and Kojève by giving readers a solid understanding of the various ways in which German Idealism impacted nineteenth-century French philosophy, as well as providing the first ever English-language translations of excerpts from the most important philosophical texts of the era.

Inside volume two, readers will find a series of scholarly studies to help them get to grips with this neglected field in the history of ideas. The contributors are world-leading and emerging experts from Europe, UK, and North America. They highlight the stakes and trace the pathways of this reception for French and German thought during the period, including the ways in which French philosophers of the period took up the debates and concepts of German Idealism,transformed them or rejected them. In this way, the volume aims to redress the serious neglect of early nineteenth-century French thought in English-language scholarship and, in so doing, goes beyond a nation-based narrative of the history of philosophy.

Figures covered in the volumes include major philosophers such as Cousin, Leroux, Proudhon, Quinet, Ravaisson, Renouvier and Véra, as well more neglected figures, like Barchou de Penhoën, Bénard, Lèbre, Lerminier, Pictet, and Willm.