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16Gerhard Martin Wölfle, Die Wesenslogik in Hegels “Wissenschaft der Logik”, Stuttgart-Bad Cannstatt: Frommann-Holzboog, 1994, pp 549, Hb DM180 (review)Hegel Bulletin 16 (2): 40-47. 1995.
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5Jens Brockmeier, “Reines Denken”: Zur Kritik der teleologischen Denkform, Amsterdam/Philadelphia: Verlag B R Grüner, 1992, pp 331, Hb Hfl 165/$95 (review)Hegel Bulletin 14 (1-2): 79-85. 1993.
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6Gilbert Gérard, Critique et Dialectique: l'itinéraire de Hegel à Jena . Bruxelles, Facultés universitaires Saint-Louis, 1982, pp. viii, 456 (review)Hegel Bulletin 5 (2): 42-45. 1984.
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10Alan White, Absolute Knowledge: Hegel and the Problem of Metaphysics. Athens, Ohio/Landon, Ohio University Press, 1983, pp. xi, 188, hardback £18.40, paperback £9.60 (review)Hegel Bulletin 5 (1): 36-41. 1984.
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21Right and Trust in Hegel’s Philosophy of RightHegel Bulletin 37 (1): 104-116. 2016.According to Hegel, true freedom consists not just in arbitrariness, but in the free willing of right. Right in turn is fully realised in the laws and institutions of ethical life. The ethical subject, for Hegel, is a practical subject that acts in accordance with ethical laws; yet it is also a theoretical, cognitive subject that recognizes the laws and institutions of ethical life as embodiments of right. Such recognition can be self-conscious and reflective; but it can, and indeed must, also b…Read more
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84Hegel on the Personhood of GodThe Owl of Minerva 39-58. 2017.In this essay, I examine Robert Williams’s account of Hegel’s concept of divine “personhood.” I endorse Williams’s claims that God, for Hegel, is not a person but exhibits only personhood, and that divine personhood realises itself in a human community based on mutual recognition. I take issue, however, with Williams’s further claim that Hegel also takes God and humanity to stand in a relation of mutual recognition to one another, since this claim, in my view, risks turning God into a person aft…Read more
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56Enseñando a hablar inglés a la filosofía hegeliana Entrevista a Stephen HoulgateIdeas Y Valores 66 (165): 373-411. 2017.RESUMEN Largamente desatendida o malinterpretada, la noción de caos en la filosofía de Nietzsche es una pieza constitutiva de la particular concepción del ser que este autor habría dejado apenas esbozada. El artículo se propone elaborar este concepto en la obra nietzscheana, siguiendo algunas de las metáforas que lo iluminan. Desde allí se busca plantear los rasgos centrales de una ontologia del caos, de sesgo no metafísico, que, al afirmar el carácter acontecimental de la realidad, puede verse …Read more
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7Right and Trust in Hegel’s Philosophy of RightIn Anders Moe Rasmussen & Markus Gabriel (eds.), German Idealism Today, De Gruyter. pp. 121-134. 2017.
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24Thought and Experience in Hegel and McDowellEuropean Journal of Philosophy 14 (2): 242-261. 2006.
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17Hegel and FichteThe Owl of Minerva 26 (1): 3-19. 1994.In his excellent recent book, Recognition: Fichte and Hegel on the Other, Robert Williams argues that, contrary to what many commentators claim, Hegel’s philosophy does not seek to swallow up individuality and difference in an all-embracing and all-consuming absolute, but rather takes individuality and differentiation seriously as essential features of the society and the world in which we live. Williams defends this interpretation by arguing that Hegel understands all forms of genuine human com…Read more
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15Response to Professor HorstmannProceedings of the Eighth International Kant Congress 1 1017-1023. 1995.
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54Hegel at Oxford, 1985The Owl of Minerva 18 (1): 103-109. 1986.The Seventh Annual Conference of the Hegel Society of Great Britain took place on September 12–13, 1985 at Pembroke College, Oxford. The theme of the conference was Hegel’s political philosophy.
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37Hegel at Oxford, 1984The Owl of Minerva 17 (1): 121-126. 1985.The Sixth Annual Conference of the Hegel Society of Great Britain took place on September 13–14, 1984 at the same venue as the 1983 conference, St. Edmund Hall, Oxford. The topic for this year’s conference was “The Young Hegel,” and the papers covered various aspects of Hegel’s thought in the period before 1803.
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39Hegel at OxfordThe Owl of Minerva 15 (2): 246-250. 1984.The Fifth Annual Conference of the Hegel Society of Great Britain took place on September 15–16, 1983 in the delightful setting of St. Edmund Hall, Oxford. The theme of this year’s conference - “Hegel’s Dialectic” - was approached in a variety of ways by the contributors and provoked several lively and interesting discussions. The first paper of the conference was to have been given by Howard Williams, but unfortunately he had found his way to Pembroke College instead of St. Edmund Hall and so w…Read more
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89Hegel, Nietzsche and the Criticism of MetaphysicsCambridge University Press. 1986.This study of Hegel and Nietzsche evaluates and compares their work through their common criticism of the metaphysics for operating with conceptual oppositions such as being/becoming and egoism/altruism. Dr Houlgate exposes Nietzsche's critique as employing the distinction of Life and Thought, which itself constitutes a metaphysical dualism of the kind Nietzsche attacks. By comparison Hegel is shown to provide a more profound critique of metaphysical dualism by applying his philosophy of the dia…Read more
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15Reason in Religion (review)The Owl of Minerva 23 (2): 183-188. 1992.The publication in the mid-1980s of the new critical edition of Hegel’s lectures on the philosophy of religion is widely recognized to have been one of the most important events in the history of modern Hegel scholarship. By differentiating between Hegel’s own manuscript and the individual transcripts of the lectures made by his students, this edition enabled a wider philosophical public to trace for the first time the development of Hegel’s philosophy of religion throughout the 1820s. In view o…Read more
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36Die Wesenslogik in Hegels "Wissenschaft der Logik" (review)Review of Metaphysics 49 (4): 953-955. 1996.The "logic of essence" is arguably the most important part of Hegel's Science of Logic, since it is where he offers his distinctive account of the fundamental concepts of metaphysics, such as form, substance, and causality. Yet, by Hegel's own admission, the "logic of essence" is by far "the most difficult part of the Logic" ; indeed, it is regarded by some as quite impenetrable. What Gerhard Martin Wölfle tries to do in this ambitious and remarkably lucid book is remove some of the difficulty o…Read more
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Phenomenology And De Re Interpretation: A Critique Of Brandom's Reading Of HegelBulletin of the Hegel Society of Great Britain 57 30-47. 2008.
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107Action, right and morality in Hegel's Philosophy of rightIn Arto Laitinen & Constantine Sandis (eds.), Hegel on action, Palgrave-macmillan. 2010.This volume focuses on Hegel's philosophy of action in connection to current concerns. Including key papers by Charles Taylor, Alasdair MacIntyre, and John McDowell, as well as eleven especially commissioned contributions by leading scholars in the field, it aims to readdress the dialogue between Hegel and contemporary philosophy of action. Topics include: the nature of action, reasons and causes; explanation and justification of action; social and narrative aspects of agency; the inner and the …Read more
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118Hegel's Critique of Foundationalism in the 'Doctrine of Essence'Royal Institute of Philosophy Supplement 44 25-45. 1999.It is a commonplace among certain recent philosophers that there is no such thing as the essence of anything. Nietzsche, for example, asserts that things have no essence of their own, because they are nothing but ceaselessly changing ways of acting on, and reacting to, other things. Wittgenstein, famously, rejects the idea that there is an essence to language and thought – at least if we mean by that some a priori logical structure underlying our everyday utterances. Finally, Richard Rorty urges…Read more
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318McDowell, Hegel and the Phenomenology of SpiritThe Owl of Minerva 41 (1/2): 13-26. 2009.In this essay I challenge John McDowell’s controversial claim that “the real topic” of Hegel’s master/slave dialectic is the relation between “two aspects of the consciousness of a single individual.” I first consider McDowell’s interpretation of Kant, and then, by analysing briefly Hegel’s account of self-consciousness prior to the master/slave dialectic, I defend the more traditional view that that dialectic describes the relation between two separate individuals. I also criticize McDowell’s c…Read more