SUNY series in Hegelian Studies – serie

What does it mean to encounter another self, and to be recognized in return?Robert R. Williams offers a powerful and deeply researched exploration of recognition (Anerkennung) as the hidden core of German Idealism. Moving beyond familiar readings, Williams uncovers how Fichte and Hegel develop a rich, intersubjective account of freedom, selfhood, and social life, one that challenges longstanding assumptions about post-Kantian philosophy.Bringing clarity to notoriously difficult texts, Williams reconstructs the emergence of recognition as a dynamic, relational process: from Fichte's notion of the Other as a "summons" to freedom, to Hegel's vision of spirit as a fundamentally social and triadic structure. Along the way, he bridges German Idealism with phenomenology and contemporary debates on the problem of the Other, engaging figures such as Husserl, Sartre, and Levinas.Recognition not only reinterprets Fichte and Hegel, it reshapes how we understand the very foundations of subjectivity, community, and human freedom.

A distinction often missed by Hegelian interpreters is that, for Hegel, logic functions differently when it is applied to the contingencies of nature and history. Burbidge shows that Hegel did not claim to have reached the end of history. The future is open.

This book shows how an understanding of the nature and role of insanity in Hegel's writing provides intriguing new points of access to many of the central themes of his larger philosophic project. Berthold-Bond situates Hegel's theory of madness within the history of psychiatric practice during the great reform period at the turn of the eighteenth century, and shows how Hegel developed a middle path between the stridently opposed camps of "empirical" and "romantic" medicine, and of "somatic" and "psychical" practitioners.A key point of the book is to show that Hegel does not conceive of madness and health as strictly opposing states, but as kindred phenomena sharing many of the same underlying mental structures and strategies, so that the ontologies of insanity and rationality involve a mutually illuminating, mirroring relation. Hegel's theory is tested against the critiques of the institution of psychiatry and the very concept of madness by such influential twentieth-century authors as Michel Foucault and Thomas Szasz, and defended as offering a genuinely reconciling position in the contemporary debate between the "social labeling" and "medical" models of mental illness.

This book shows how an understanding of the nature and role of insanity in Hegel's writing provides intriguing new points of access to many of the central themes of his larger philosophic project. Berthold-Bond situates Hegel's theory of madness within the history of psychiatric practice during the great reform period at the turn of the eighteenth century, and shows how Hegel developed a middle path between the stridently opposed camps of "empirical" and "romantic" medicine, and of "somatic" and "psychical" practitioners.A key point of the book is to show that Hegel does not conceive of madness and health as strictly opposing states, but as kindred phenomena sharing many of the same underlying mental structures and strategies, so that the ontologies of insanity and rationality involve a mutually illuminating, mirroring relation. Hegel's theory is tested against the critiques of the institution of psychiatry and the very concept of madness by such influential twentieth-century authors as Michel Foucault and Thomas Szasz, and defended as offering a genuinely reconciling position in the contemporary debate between the "social labeling" and "medical" models of mental illness.

This comprehensive, general introduction to Schelling's philosophy shows that it was Schelling who set the agenda for German idealism and defined the term of its characteristic problems.Schelling is finally beginning to emerge from the long shadow cast by the eminence and influence of Hegel. This book demonstrates that, far from merely forming a step on the royal road to Hegel, it was Schelling who set the agenda for German Idealism and defined the terms of its characteristic problems. Ultimately, it was also Schelling who explored the possibility of idealistic system-building from within and thus brought an end to idealism

The most complete collection of essays on Hegel's Phenomenology of Spirit available in any language, with essays by distinguished international Hegel scholars.The Phenomenology of Spirit was Hegel's first major philosophical work and is considered by many to be his masterpiece. Its several hundred pages treat topics as diverse as Greek drama, religion, medieval court culture, natural science, Romanticism, and the Enlightenment. Hegel regarded it as the introduction to his philosophical system as a whole, and it is often thought to be the most accessible work in his otherwise difficult philosophical corpus.This anthology represents the most complete collection of essays on the Phenomenology in any language. It follows Hegel's table of contents, and all of the major sections of the work are covered. The main goal guiding the selection of essays was to collect the best articles written on the Phenomenology by distinguished international Hegel scholars and at the same time to provide systematic coverage. Although the essays are all by leading Hegel scholars, none of them presupposes any particular in-depth knowledge of Hegel or German philosophy. The object of the book is thus to make the Phenomenology more accessible for students while serving as an impetus for further Anglo-American Hegel research.Among the contributors to the book are Howard Adelman, John W. Burbidge, Martin De Nys, Kenley R. Dove, Katharina Dulckeit, Joseph C. Flay, Moltke S. Gram, Daniel P. Jamros, George Armstrong Kelly, Alasdair MacIntyre, Mitchell H. Miller, Jr., Patricia Jagentowicz Mills, Karlheinz Nusser, David W. Price, John Sallis, Harald Schondorf, Gary Shapiro, Jean-Louis Vieillard-Baron, Kenneth R. Westphal, and Merold Westphal.

Examines the key role played by Nietzsche in the undoing of the Hegelian system of totality.Through close reading and interpretive reflections, Paul Miklowitz examines key dialectics in Hegel's Phenomenology of Spirit in order to come to terms with the undoing of the Hegelian system of totality inaugurated by Nietzsche. In his interpretation of the Phenomenology, Miklowitz shows how Hegel skillfully manipulates narrative structures, even while disavowing them. Tracing the self-undermining implications latent in Hegel's strategy of retrospective phenomenological reconstruction through to their "coming to self-consciousness" in Nietzsche's central character of Zarathustra, Miklowitz argues that Hegel leaves a problematic legacy to philosophers, claiming to have achieved comprehensive wisdom in "absolute knowing," and that Nietzsche responds by undermining the authority of the philosopher. Thus metaphysical questions are reformulated and resolved in narratives self-consciously mediated by irony: they become "metafictions," philosophic imperatives that expressly acknowledge their own createdness and call into question their universality.In examining Nietzsche's post-apocalyptic and anti-Hegelian perspectivism, Miklowitz focuses on Thus Spoke Zarathustra, offering a new interpretation of "eternal return" in light of the problematic character of repetition intrinsic to the narrative structure of metaphysical illumination: Nietzsche's project, unlike Hegel's metaphysics, proposes to serve philosophy not as a uniquely true source of doctrine, but rather as an exemplary experiment in metafiction. Finally, Miklowitz also briefly examines some of the "postmodern" effects of this intellectual history and its consequences for the theoretical discourse of philosophy-whose end (in the sense of a telos) was reached in Hegel, only to have its end (in the sense of death or destruction) proclaimed by Nietzsche.

Examines the key role played by Nietzsche in the undoing of the Hegelian system of totality.Through close reading and interpretive reflections, Paul Miklowitz examines key dialectics in Hegel's Phenomenology of Spirit in order to come to terms with the undoing of the Hegelian system of totality inaugurated by Nietzsche. In his interpretation of the Phenomenology, Miklowitz shows how Hegel skillfully manipulates narrative structures, even while disavowing them. Tracing the self-undermining implications latent in Hegel's strategy of retrospective phenomenological reconstruction through to their "coming to self-consciousness" in Nietzsche's central character of Zarathustra, Miklowitz argues that Hegel leaves a problematic legacy to philosophers, claiming to have achieved comprehensive wisdom in "absolute knowing," and that Nietzsche responds by undermining the authority of the philosopher. Thus metaphysical questions are reformulated and resolved in narratives self-consciously mediated by irony: they become "metafictions," philosophic imperatives that expressly acknowledge their own createdness and call into question their universality.In examining Nietzsche's post-apocalyptic and anti-Hegelian perspectivism, Miklowitz focuses on Thus Spoke Zarathustra, offering a new interpretation of "eternal return" in light of the problematic character of repetition intrinsic to the narrative structure of metaphysical illumination: Nietzsche's project, unlike Hegel's metaphysics, proposes to serve philosophy not as a uniquely true source of doctrine, but rather as an exemplary experiment in metafiction. Finally, Miklowitz also briefly examines some of the "postmodern" effects of this intellectual history and its consequences for the theoretical discourse of philosophy-whose end (in the sense of a telos) was reached in Hegel, only to have its end (in the sense of death or destruction) proclaimed by Nietzsche.

Presents a new translation with commentary of chapter IV ("Self-Consciousness") of Hegel's Phenomenology of Spirit.Offering a new translation of the famous chapter IV ("Self-Consciousness") of Phenomenology of Spirit, this book reflects the far-reaching insights of contemporary Hegelian scholarship. Included is extensive commentary as well as a review of its reception by such important twentieth-century thinkers as Kojeve, Heidegger, Sartre, Gadamer, Bataille, Deleuze, Lacan, and Habermas.Interest in Hegel has historically centered around the Phenomenology of Spirit. In particular chapter IV, including Hegel's celebrated "master-slave dialectic," has influenced philosophers, political theorists, social psychologists, cultural anthropologists, and literary theorists alike. Hegel began this chapter with an influential discussion of the nature of human "desire," and then described a hypothetical encounter between two pre-social human beings who engage in a life-and-death struggle for recognition. Out of this struggle that gave rise to self-identity, emerged such forms of consciousness as master and slave, stoicism, skepticism, and what Hegel referred to as "the unhappy consciousness," which he took to be paradigmatic of early Christianity. These forms of consciousness, in turn, are transcended by other, more comprehensive, forms of consciousness that ultimately come to reflect the highest elaborations of societal life. The impetus for these dynamic changes comes from the dialectical contradictions that inhere within our most basic conceptions of personhood.

The first extended treatment of Hegel's theory of the unconscious and his anticipation of Freud.Offering the first comprehensive examination of Hegel's theory of the unconscious abyss, Jon Mills rectifies a much neglected area of Hegel scholarship. Mills shows that the unconscious is the foundation for conscious and self-conscious life and is responsible for the normative and pathological forces that fuel psychic development. In addition, Mills illustrates how Hegel's idea of the unconscious abyss transcends his time and is a pivotal concept to his entire philosophical system-one that advances the current understanding of the psychoanalytic mind.

The first extended treatment of Hegel's theory of the unconscious and his anticipation of Freud.Offering the first comprehensive examination of Hegel's theory of the unconscious abyss, Jon Mills rectifies a much neglected area of Hegel scholarship. Mills shows that the unconscious is the foundation for conscious and self-conscious life and is responsible for the normative and pathological forces that fuel psychic development. In addition, Mills illustrates how Hegel's idea of the unconscious abyss transcends his time and is a pivotal concept to his entire philosophical system-one that advances the current understanding of the psychoanalytic mind.

A critical introduction to Hegel's metaphysics and philosophy of nature.Petrified Intelligence offers the first comprehensive treatment of Hegel's Philosophy of Nature, exploring its central place within his system, including its relation to his Logic, Philosophy of Mind, and moral and political thought. It highlights the contemporary relevance of Hegel's approach to nature, particularly with respect to environmental issues. Challenging the standard view that Hegel devalues nature relative to mind and culture, Alison Stone reveals the deep concern to re-enchant the natural world that pervades his entire philosophical project. Written in clear and nontechnical language, the book also provides a critical introduction to Hegel's metaphysics.

A comprehensive account of denial viewed not only psychoanalytically but also philosophically.Finalist for the 2006 Goethe Award for Psychoanalytic Scholarship presented by the Section on Psychoanalytic and Psychodynamic Psychology of the Canadian Psychological Association It is often the case that painful truths emerge first in the form of denial; one needs to create distance from what is painful. In Denial, Negation, and the Forces of the Negative Wilfried Ver Eecke constructs a comprehensive, lucid account of denial's psychological and philosophical dimensions while using Freud, Hegel, Lacan, Spitz, and Sophocles to help us understand this unavoidable aspect of human existence.Ver Eecke acknowledges Hegel's claim that the road to truth is not a path of doubt, but a highway of despair, and argues, via Hegel's ontology of the person, that denial can be understood as a desiring being's defense against despair. By examining the role of no-saying in children, Freud's claims about freedom of the will and its necessary prerequisites, and Sophocles' Oedipus, Ver Eecke demonstrates the idea that denial is connected with situations in which the self-image of a person is threatened. He concludes with a colleague's autobiography to highlight the deep, tragic experiences that denial covers, and the enormous psychic work required to overcome profound denial, with the ultimate reward of experiencing oneself as the fulfillment of the promise of life.

A comprehensive account of denial viewed not only psychoanalytically but also philosophically.Finalist for the 2006 Goethe Award for Psychoanalytic Scholarship presented by the Section on Psychoanalytic and Psychodynamic Psychology of the Canadian Psychological Association It is often the case that painful truths emerge first in the form of denial; one needs to create distance from what is painful. In Denial, Negation, and the Forces of the Negative Wilfried Ver Eecke constructs a comprehensive, lucid account of denial's psychological and philosophical dimensions while using Freud, Hegel, Lacan, Spitz, and Sophocles to help us understand this unavoidable aspect of human existence.Ver Eecke acknowledges Hegel's claim that the road to truth is not a path of doubt, but a highway of despair, and argues, via Hegel's ontology of the person, that denial can be understood as a desiring being's defense against despair. By examining the role of no-saying in children, Freud's claims about freedom of the will and its necessary prerequisites, and Sophocles' Oedipus, Ver Eecke demonstrates the idea that denial is connected with situations in which the self-image of a person is threatened. He concludes with a colleague's autobiography to highlight the deep, tragic experiences that denial covers, and the enormous psychic work required to overcome profound denial, with the ultimate reward of experiencing oneself as the fulfillment of the promise of life.

Offers suggestions for approaching Hegel's most difficult and important work.Reputed to be one of the most difficult yet rewarding works of philosophical literature, Hegel's Phenomenology of Spirit has long been in need of an introduction for English readers. Without using jargon or technical terms, Donald Phillip Verene provides that introduction, guiding the reader through Hegel's text as a whole and offering a way to grasp the major insights and sections of Hegel's text without oversimplifying its narrative. A glossary of sixty of Hegel's terms, discussed in both their original German and English equivalents, is included.

Makes Schelling's dialogue Bruno readily accessible to the English-language reader, with valuable commentary on the work itself, which details Schelling's account of his differences from Fichte.F. W. J. Schelling has remained unknown to most contemporary scholars, yet his thought is of great import to early 19th century philosophy and the study of German Idealism. For the first time, Michael G. Vater makes Schelling's dialogue Bruno readily accessible to the English-language reader while providing valuable commentary on the work itself, which details Schelling's account of his differences from Fichte.In an extensive introduction, Vater discusses the background and significance of Schelling's identity-philosophy and its impact on the development of Hegel's thought from 1802 to the publication of Hegel's Phenomenology. Comprehensive notes point out Schelling's use of classic sources, his dependence on Spinoza, and the similarities in Schelling's and Hegel's points of view during their collaboration on the Critical Journal.Through the value of its own arguments and its influence on Hegel, Schelling's Bruno provides key material for the evolution on 19th century philosophy. In Schelling's system, Hegel found the construction of a harmonious whole in which his own basic conflicts and those of his generation found their solution. Hegel's Difference and Schelling's Bruno announce a new programme and outline its foundations: Philosophy must become metaphysical again and unify a world torn by the conflicting and one-sided ideologies of materialism and spiritualism.

History and System represents the first contemporary volume on Hegel's philosophy of history to be published in English. The editor notes that "with the possible exceptions of Augustine and Vico, no philosopher before Hegel had such a deep sense of the mutual penetration of history and philosophy as did Hegel. Historical reflection influenced his reading of other philosophers and philosophical reason penetrated his views of past events and eras."Reflecting the best of Hegelian scholarship, the papers here focus on the sources of Hegel's philosophy of history, its internal structure and relation to other parts of his system, analyses of specific aspects of his philosophy of history, and its influence on subsequent thinkers. In its breadth and depth, the volume attests to the continued and growing importance of Hegel's thought for contemporary philosophy.

Hegel and Whitehead presents a careful exploration of the similarities between these two formidable representatives of systematic philosophy. Some of the most distinguished scholars in European and American philosophy converge herein to explore the similarities in Hegel's and Whitehead's contemporary influence, as well as in the content of their respective systems and in their philosophical styles.This volume begins with important critical, comparative, and historical assessments of the contemporary problems in metaphysics, philosophy of science, philosophy of mind, ethics, social thought, and philosophy of religion, of history, and of culture against the background of the important contributions made to these discussions by both Hegel and Whitehead. The result is a collection of vigorous new essays in systematic philosophy that reflect the enduring contributions of these two philosophers to the contemporary philosophical climate on two continents.

Art and the Absolute restores Hegel's aesthetics to a place of central importance in the Hegelian system. In so doing, it brings Hegel into direct relation with the central thrust of contemporary philosophy.The book draws on the astonishing scope and depths of Hegel's Lectures on Aesthetics, exploring the multifaceted issue of art and the absolute. Why does Hegel ascribe absoluteness to art? What can such absoluteness mean? How does it relate to religion and philosophy? How does Hegel's view of art illuminate the contemporary absence of the absolute? Art and the Absolute argues that these aesthetic questions are not mere theoretical conundrums for abstract analysis. It argues that Hegel's understanding of art can provide an indispensable hermeneutic relevant to current controversies.Art and the Absolute explores the intricacies of Hegel's aesthetic thought, communicating its contemporary relevance. It shows how for Hegel art illuminates the other areas of significant human experience such as history, religion, politics, literature. Against traditional, closed views, the result is a challenge to re-read Hegel's aesthetic philosophy.

What does it mean to encounter another self, and to be recognized in return?Robert R. Williams offers a powerful and deeply researched exploration of recognition (Anerkennung) as the hidden core of German Idealism. Moving beyond familiar readings, Williams uncovers how Fichte and Hegel develop a rich, intersubjective account of freedom, selfhood, and social life, one that challenges longstanding assumptions about post-Kantian philosophy.Bringing clarity to notoriously difficult texts, Williams reconstructs the emergence of recognition as a dynamic, relational process: from Fichte's notion of the Other as a "summons" to freedom, to Hegel's vision of spirit as a fundamentally social and triadic structure. Along the way, he bridges German Idealism with phenomenology and contemporary debates on the problem of the Other, engaging figures such as Husserl, Sartre, and Levinas.Recognition not only reinterprets Fichte and Hegel, it reshapes how we understand the very foundations of subjectivity, community, and human freedom.

Explores the metaphysical, epistemological, and hermeneutical theories of Schelling's final system concerning the nature and meaning of religious mythology.This book explores the metaphysical, epistemological, and hermeneutical theories of Schelling's final system concerning the nature and meaning of religious mythology. This perspective is not surprising since Schelling regarded religion (not science or philosophy) as embodying the most complete manifestation of truth.Beach examines Schelling's novel attempt to account for the changing historical forms of religion in terms of a complex theory of dynamic spiritual powers, or "potencies." He shows that these are not mere representations, ideas, or projected feelings created by ancient myth-makers for the benefit of a credulous populace. Instead, Beach demonstrates that these potencies should be seen as animate powers inhabiting the unconscious strata of a people's collective mind.

Explores the metaphysical, epistemological, and hermeneutical theories of Schelling's final system concerning the nature and meaning of religious mythology.This book explores the metaphysical, epistemological, and hermeneutical theories of Schelling's final system concerning the nature and meaning of religious mythology. This perspective is not surprising since Schelling regarded religion (not science or philosophy) as embodying the most complete manifestation of truth.Beach examines Schelling's novel attempt to account for the changing historical forms of religion in terms of a complex theory of dynamic spiritual powers, or "potencies." He shows that these are not mere representations, ideas, or projected feelings created by ancient myth-makers for the benefit of a credulous populace. Instead, Beach demonstrates that these potencies should be seen as animate powers inhabiting the unconscious strata of a people's collective mind.

This book studies the intersection of Hegel's political theory as developed in the Philosophy of Right with his philosophy of religion and his dialectical, holistic theory of knowledge. It explores both the methodological and theological dimensions of Hegel's politics by placing him in dialogue with such traditions as Hinduism, the Protestant Reformation, and the contemporary Religious Right, and with such individual thinkers as Husserl, Gadamer, Pannenberg, and Tillich.The author shows that Hegel's philosophy outlines the dilemma of religion and society perhaps more clearly than any other modern thinker's perspective. Namely that a religiously based society tends to be sectarian, exclusive, and intolerant, while a fully secular society tends to lose the conditions which make community in any meaningful sense possible. Hegel's search for a nonsectarian spirituality of community poses the problem the contemporary world must solve if we are to uncover a humane society.

This book is a defense of speculative philosophy in the wake of Hegel. In a number of wide-ranging, meditative essays, Desmond deals with the criticism of speculative thought in post-Hegelian thinking. He covers the interpretation of Hegelian speculation in terms of the metataxological notion of being and the concept of philosophy that Desmond has developed in two previous works, Philosophy and Its Others, and Desire, Dialectic and Otherness. Though Hegel is Desmond's primary interlocuter, there are references to Aristophanes, Socrates, Plato, Augustine, Aquinas, Descartes, Kant, Marx, Kierkegaard, Nietzsche, Heidegger, Levinas, and Derrida. Desmond is concerned with the limits of philosophy. The themes of the essays include speculation and historicism, speculation and cult, speculation and representation, evil and dialectic, logos and the comedy of failure.

Reinterprets Hegel as a thinker grounded in Christian mystical and Trinitarian theology, showing how his philosophy integrates esoteric religious traditions with a sweeping metaphysical account of divine and spiritual development.The Heterodox Hegel opens a new horizon in the study of Hegel by uncovering the mystical and Trinitarian foundations of his thought. For the first time, readers can explore Hegel not only as a philosopher of logic and history but also as a thinker deeply engaged with the esoteric currents of Christian mysticism, a dimension long overlooked by scholarship.Through meticulous textual analysis, Cyril O'Regan traces Hegel’s intellectual journey across the epochs of the divine, from the immanent Trinity through creation, incarnation, and the kingdom of the Spirit, culminating in a comprehensive narrative of spiritual and speculative transformation. The Heterodox Hegel demonstrates how Hegel’s philosophy of religion, deeply embedded in mystical theology, continues to illuminate enduring questions of divinity, community, and metaphysical truth.Featuring an erudite foreword by Louis Dupré, extensive notes, and an exhaustive bibliography, The Heterodox Hegel is essential reading for philosophers, theologians, and scholars seeking to understand Hegel in the fullness of his mystical and metaphysical vision.

This comprehensive, general introduction to Schelling's philosophy shows that it was Schelling who set the agenda for German idealism and defined the term of its characteristic problems.Schelling is finally beginning to emerge from the long shadow cast by the eminence and influence of Hegel. This book demonstrates that, far from merely forming a step on the royal road to Hegel, it was Schelling who set the agenda for German Idealism and defined the terms of its characteristic problems. Ultimately, it was also Schelling who explored the possibility of idealistic system-building from within and thus brought an end to idealism

Presents a systematic theory of the artforms (symbolic, classical, and romantic), providing a way of addressing contemporary art and sketching a theory of the individual arts.Winfield develops a systematic theory of the fundamental styles of art, addressing the most neglected area of aesthetics, without which neither cultural divides, artistic periods, nor the fate of art in modernity can be understood. Stylistics thoroughly critiques Hegel's analysis of symbolic, classical, and romantic art in order to conceive the basic modes of artistic style. In so doing, the book presents an alternative to the two most prevalent approaches in aesthetics: the metaphysical mimetic theory pioneered by Plato and Aristotle and the transcendental theory of aesthetic reception pioneered by Hume and Kant and followed by most contemporary theorists. Unlike these two approaches, Stylistics pays due heed to the individuality and unity of meaning and configuration basic to artistic phenomena, making possible a rigorous differentiation of particular forms of artistic style. Because the resulting analysis of style never loses sight of the self-understanding that art provides, Stylistics provides powerful tools for reinterpreting the cultural differences of antiquity and modernity and of East and West.

Challenges the orthodox account of Hegelian phenomenology as hyper-rationalism, arguing that Hegel's insistence on the primacy of experience in the development of scientific knowledge amounts to a kind of empiricism, or inductive epistemology.Hegel's Transcendental Induction challenges the orthodox account of Hegelian phenomenology as a hyper-rationalism, arguing that Hegel's insistence on the primacy of experience in the development of scientific knowledge amounts to a kind of empiricism, or inductive epistemology. While the inductive element does not exclude an emphasis on deductive demonstration as well, Hegel's phenomenological description of knowledge demonstrates why knowing becomes scientific only to the extent that it recognizes its dependence on experience.Simpson's argument closely parallels Hegel's own in the Phenomenology of Spirit, highlighting those sections, like Hegel's analysis of mastery and slavery, that contribute to the argument that knowing is both vulnerable and responsive to the way in which experience resists our attempts to make sense of things. Simpson's argument connects his account of Hegelian phenomenology with traditional accounts of induction, and with a number of other commentators.

Extends critical discussions of Hegel into contemporary debates about the nature of interpretation and theories of philosophical hermeneutics.Hegel, History, and Interpretation is a collection of essays that extend critical discussions of Hegel into contemporary debates about the nature of interpretation and theories of philosophical hermeneutics. Essays by Susan Armstrong, John D. Caputo, William Desmond, Robert J. Dostal, Shaun Gallagher, Philip T. Grier, H. S. Harris, Walter Lammi, George R. Lucas Jr., Michael Prosch, Tom Rockmore, and P. Christopher Smith explore difficult issues concerning historical interpretation, the nature of hermeneutics at the end of metaphysics, the social and critical function of reason, and the inadequacy of Hegel's interpretation of the experience of otherness. In the course of these essays Hegel is made to converse with Kierkegaard, Nietzsche, and Heidegger as well as with contemporary theorists such as Gadamer, Habermas, Foucault, and Derrida. Thus the contributors explore both the themes that form the common ground between Hegelian philosophy and contemporary interpretation theory and the mixed reception of Hegel's philosophy into contemporary discussions about history, deconstruction, critical theory, and alterity.