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.

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.

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 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.

In an era when philosophy often fragments into competing schools and fashionable skepticism, Philosophy without Foundations returns to one of its most challenging figures to recover a powerful, unifying vision. Through a series of tightly argued and strikingly original essays, William Maker reexamines Hegel not as an abstract metaphysician of the past, but as a rigorously critical thinker whose insights remain vital for confronting the dilemmas of modernity.Rejecting conventional interpretations, Philosophy without Foundations presents Hegel as a non-foundational and non-metaphysical philosopher, one whose dialectical method opens new possibilities for understanding reason, knowledge, and philosophical method itself. From the problem of beginning philosophy without presuppositions to the role of systematic science, the discussion unfolds with clarity, precision, and intellectual force.The second part extends this reappraisal into contemporary debates, offering provocative engagements with hermeneutics, Marxism, postmodernism, and transcendental argumentation. Along the way, Maker challenges prevailing assumptions and invites readers to reconsider the place of philosophy in a fractured intellectual landscape.Written for the thoughtful general reader as well as the seasoned philosopher, Philosophy without Foundations does not demand agreement, it demands reflection. As it unsettles familiar conclusions and reveals overlooked implications, it exemplifies philosophy at its most alive: critical, demanding, and deeply relevant.

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

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.

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.

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.

The first evaluation and critique of Hegel's theory of tragedy and comedy, this book also develops an original theory of both genres.In the first evaluation and critique of Hegel's theory of tragedy and comedy in any language, Mark William Roche points out the strengths and weaknesses of Hegel's positions while developing an original theory of both genres. Along with its theoretical discussions, the book weaves together in an entertaining and provocative way commentary on an array of artworks, from Greek drama to contemporary American cinema, with a particular focus on modern European and especially German drama. What emerges from this study is not only a clearer picture of Hegel's strengths and weaknesses but an original study of tragedy and comedy that will be studied along with other modern classics such as those of Peter Szondi and Northrop Frye.

The first evaluation and critique of Hegel's theory of tragedy and comedy, this book also develops an original theory of both genres.In the first evaluation and critique of Hegel's theory of tragedy and comedy in any language, Mark William Roche points out the strengths and weaknesses of Hegel's positions while developing an original theory of both genres. Along with its theoretical discussions, the book weaves together in an entertaining and provocative way commentary on an array of artworks, from Greek drama to contemporary American cinema, with a particular focus on modern European and especially German drama. What emerges from this study is not only a clearer picture of Hegel's strengths and weaknesses but an original study of tragedy and comedy that will be studied along with other modern classics such as those of Peter Szondi and Northrop Frye.

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.

Confirms that Hegel's philosophy of nature continues to have great significance for our understanding of the natural world.Hegel and the Philosophy of Nature is an important new study of Hegel's profound philosophical account of the natural world. It examines Hegel's alleged idealism, his concepts of space and time, the conception of speculative geometry, his critical engagement with Kant's Metaphysical Foundations of Natural Science, his critique of Newtonian science, his concept of evolution, the notion of Aufhebung, and his infamous theory of planetary objects. The book confirms that, far from being surpassed by nineteenth- and twentieth-century scientific developments, Hegel's philosophy of nature continues to have great significance for our understanding of the natural world.[Contributors include Daniel O. Dahlstrom, Olivier Depré, Mauro Nasti De Vincentis, Brigitte Falkenburg, Cinzia Ferrini, Edward Halper, Errol E. Harris, William Maker, Lawrence S. Stepelevich, Donald Phillip Verene, Kenneth R. Westphal, and Richard Dien Winfield.]

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.

Suggests that a full acceptance of the finitude of existence can lead to the affirmation of God.Ludwig Heyde's award winning examination of the weight of finitude and its relation to God is translated here for the first time in English. Though philosophers may question if there still is room for God in philosophy after Nietzsche's pronouncement that "God is dead," Heyde suggests that a full acceptance of the finitude of existence can lead to the affirmation of God. He criticizes conceptions that have unconsciously dominated our thinking since the Enlightenment. In relation to the philosophical tradition-Thomas Aquinas, Anselm, Descartes, Kant, and primarily Hegel, among others-certain "experiences" are developed which thought can undergo when it goes to its limits and asks after the ground of all that is. At the same time, Heyde investigates how well the affirmation of God stands up against various intellectual and existential challenges such as Kant's critique, the experience of evil and suffering, and the thought of Heidegger and Nietzsche.

Leading scholars consider Hegel's philosophy of art and its contemporary significance.Hegel's Lectures on Aesthetics present a systematic and historical overview of the nature and development of art in light of its meaning and philosophical significance. This book considers Hegel's aesthetics from a variety of perspectives. With a strong and clear introduction by William Maker, the individual essays address Hegel's treatment of music, painting, comedy, and architecture, as well as his earlier writings on art, his relations to Schiller and to Schlegel, his treatment of romanticism, the place of aesthetics in the system, and his controversial claims about the overcoming of art. Several perspectives focus specifically on the contemporary relevance of Hegel's aesthetics in light of developments in art since his time, and especially in connection with modernism, postmodernism, and deconstruction.Contributors include William Desmond, Brian K. Etter, Andrew G. Fiala, Martin Gammon, Edward Halper, Stephen Houlgate, David Kolb, Stephen C. Law, Judith Norman, Carl Rapp, Jere Surber, and Richard D. Winfield.

Diverse voices explore the possibility of doing metaphysics in light of contemporary critiques.Philosophy without metaphysics is unthinkable, yet there has been much discussion of this-the end of metaphysics, or post-metaphysical thinking. This book takes issue with this proclamation of the end of metaphysics. It offers diverse arguments that metaphysics cannot be put behind us and has its own continuing contribution to the life of human culture. The contributors are a diverse group of thinkers whose work obviates the divide between analytic and continental philosophy. Here they explore the relations to metaphysics and dialectic, with regard to sources, to major themes, to individual thinkers, and to dialectic seen in cross-cultural perspective.Contributors to this book include George Allan, Vincent Colapietro, William Desmond, David L. Hall, Kevin Kennedy, Brian Martine, Robert Cummings Neville, Carl Page, Giacomo Rinaldi, Stephen David Ross, and David Weissman.

Employs Derrida's critique of Hegel as the impetus for a new understanding of Hegel's concept of "spirit."Contesting the widely-held assumption that Hegel shows a clear preference for the sign over the symbol, this book expounds the indispensable importance of the symbol for spirit's ultimate determination. Employing Derrida's critique of Hegel as the impetus for a new understanding of Hegel's concept of spirit, the book forces readers to take a fresh look at issues in the philosophy of language, aesthetics, and theology. Magnus shows how the collective power Hegel calls "spirit" remains relevant to the contemporary human situation, even in light of the serious and pressing objections of postmodern philosophy.

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.