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28Objectivité et discours chez HegelPhilosophiques 28 (2): 351-367. 2001.L'objectivité dont s'occupe la science hégélienne n'est pas celle d'une réalité détachée, mue selon les lois dialectiques, et le discours scientifique n'est pas vrai et objectif parce qu'il serait la réflexion adéquate d'une telle réalité. L'objectivité scientifique chez Hegel doit être saisie comme le logos , c'est-à-dire le discours de la science elle-même dans son actualité existante. Il s'agit d'un discours qui est son objet et qui est l'objectivité véritable. Ce type de langage est seulemen…Read more
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298Hegel and the State UniversityThe Owl of Minerva 32 (1): 5-19. 2000.The creation of the University of Berlin in 1810 was the result of interaction between the state and philosophy, two human expressions whose relationship, at least since Socrates' death and Aristotle's exile, has tended to be problematical. That university, which became an important model for North American institutions of higher learning, was from the outset a state university; it was designed and run by the state, as opposed to what was previously the rule: institutions dependent on the Church…Read more
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344The Hobbesian Ethics of Hegel's Sense-CertaintyEpoché: A Journal for the History of Philosophy 18 (2): 421-438. 2014.In this paper, I explore the largely ignored ethical dimension in the first section of Hegel’s Phenomenology of Spirit, Sense-certainty, which tends to be understood exclusively as an epistemological critique of sense-data empiricism. I approach the ethical aspect of the chapter through Hegel’s analysis of language, there, as unable to refer to individual things. I then show that the position Hegel analyses is akin to the one presented by Thomas Hobbes in his Leviathan, as well as in his De Corp…Read more
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71Hegel’s Theory of Imagination (review)Dialogue 45 (3): 591-594. 2006.ABSTRACT: Within Hegel’s system of science, judgement (Urteil) is thought’s original dividing from identity into difference. In the same context, judgement is also an act of predication where “subject” must be understood in both a grammatical and psychical sense. Thus, judgement expresses a language act that is a self-positing into the difference of being. This article looks at two examples where Hegel’s ontological notion of judgement obtains, then finds, the roots of this notion in Hölderlin a…Read more
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225How Reinhold Helped Hegel Understand the German Enlightenment and Grasp the Pantheism ControversyIn George Digiovanni (ed.), Karl Leonhard Reinhold and the Enlightenment, Springer. 2010.The paper examines Hegel's views on Reinhold, from his earliest appreciation to his final remarks in the Encyclopedia. Ultimately, Reinhold's theory of representation helps Hegel see that the Late Enlightenment opposition between faith and reasoning is anchored in the language of representation. The speculative language of Hegelian Science is necessary in order to overcome the modern dilemma.
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393Objective Language and Scientific Truth in HegelIn Jere O'Neill Surber (ed.), Hegel and Language, State University of New York Press. pp. 95-110. 2006.The paper explores Hegel's theory of language, from the Subjective Spirit book of his Encyclopedia. Hegel distinguishes between linguistic signs, as arbitrary signifiers and words, which occur when the signs are filled with thought or meaning. Words have greater objectivity than signs. The words of the positive, empirical sciences are taken up into Hegelian Science (system), affording it greater objectivity, which it, reciprocally re-confers on its linguistic contents.
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16Hegel’s Critique of Solger: The Problem of Scientific CommunicationIn Real Words: Language and System in Hegel, University of Toronto Press. pp. 96-103. 2007.Hegel's critique of Solger's theory of irony, through his review of the latter's posthumous writings and correspondence, shows that while he distinguishes Solger's irony over that of Fr. Schlegel, the literary forms that Solger's work takes reveals the lack of mediation and content in his philosophical expression: the linguistic forms that Hegel associates with Spirit.
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25Why Hegel Didn’t Join the ‘Kant-Klub’: Reason and Speculative DiscourseIn Real Words: Language and System in Hegel, University of Toronto Press. pp. 29-39. 2007.The paper explores Hegel's earlier-than-supposed encounter with Kant's thought, at the Tuebingen Stift, where a reading group formed around the "radical" Kantian, C.I. Diez. The paper argues that Hegel avoided this group and its interpretation because its strictly anthropological interpretation of Kant and its eschewal of any reference to divine (absolute) revelation left it anchored in empirical understanding, leaving aside the speculative elements of Kantian philosophy, notably, the ideal agen…Read more
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33Music and Monosyllables: The Language of Pleasure and Necessity in HegelIn Real Words: Language and System in Hegel, University of Toronto Press. pp. 85-95. 2007.The paper examines the "Pleasure and Necessity" section of the Reason chapter in the Phenomenology of Spirit. The temporality of sexual pleasure and satisfaction is best iterated, for Hegel, in the Mozart's Don Giovanni, rather than in Goethe's early Faust fragment, as is usually supposed. In the figure of Don Giovanni, Hegel finds an expression of the futile punctuality of the pleasure-seeker's pursuits and his ultimate destiny in the uncompromising necessity of natural death.
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10Dialectique et désespoir dans « La fatigue culturelle du Canada français »Horizons Philosophiques 3 (1): 77-84. 1992.
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43Real Words: Language and System in HegelUniversity of Toronto Press. 2007.There exists a very particular grasp of the relation between language and objectivity in the work of G.W.F. Hegel (1770-1831), one that rejects the idea of truth as the reflection between words and what they represent.Jeffrey Reid's Real ...
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Hegel, critique de Solger. Le problème de la communication scientifiqueArchives de Philosophie 60 (2): 255. 1997.The paper examines Hegel's review of Solger's posthumous writing and correspondence, which had recently been published. While Hegel appreciates Solger's absolute dialectic, he is critical of the un-scientific linguistic form his thought must take (literary dialogues), as revelatory of the missing middle between the infinite and the finite: the province that Hegel calls Geist.
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8Hegel's Theory of ImaginationJennifer Ann Bates Suny Series in Hegelian Studies Albany, NY: Suny Press, 2004, xlv + 202 pp., $50.00 (review)Dialogue 45 (3): 591-594. 2006.
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11Great Philosophers: A Brief HistoryBroadview Press. 2008.Great Philosophers tells the story of Western philosophy through the thought of its main protagonists, the great philosophers. The narrative begins with the Presocratic philosophers Heraclitus and Parmenides and ends in recent times, as each philosopher wrestles with the problems and solutions of his or her predecessors. Along the way, Jeffrey Reid provides an engaging introduction to many of the principal ideas of luminaries such as Plato, Descartes, Hume, Kant, Hegel, Nietzsche and Sartre. Gre…Read more
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342The Fiery Crucible, Yorick’s Skull, and Leprosy In the Sky: Hegel and the Otherness of NatureIdealistic Studies 34 (1): 99-115. 2004.This paper deals with the problematic relationship between thought and nature in Hegel. This entails looking at the philosophy of nature and discovering to what extent it claims to incorporate natural otherness or contingency and how it does so. I briefly summarize other approaches to this question (Maker, Winfield, Braun, Wandschneider, Hoffheimer...) while putting forward my own solution. This is expressed in an argument articulated around the three Hegelian images (and their texts) in the pap…Read more
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428Hegel's Ontological Grasp of Judgement and the Original Dividing of Identity into DifferenceDialogue 45 (1): 29-43. 2006.Within Hegel's system of science, judgement(Urteil)is thought's original dividing from identity into difference. In the same context, judgement is also an act of predication where “subject” must be understood in both a grammatical and psychical sense. Thus, judgement expresses a language act that is a self-positing into the difference of being. This article looks at two examples where Hegel's ontological notion of judgement obtains, then finds, the roots of this notion in Hölderlin and Fichte.
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183Galvanism and excitability in Friedrich Schlegel's Theory of the FragmentClio: A Journal of Literature, History, and the Philosophy of History 38 (1): 1-15. 2008.Friedrich Schlegel's theory of irony is examined with reference to his theory of the literary fragment. Both are informed not only by Fichte's I = I but by Ritter's theory of galvanism as well as by John Brown's theory of medicine. In Ritter, electrical energy is created through the compression of opposite chemical elements in a closed (fragmentary) space. Brown's theory of excitability presents the compressive "other" as actually soliciting the energetic sparks that Schlegel associates with Wit…Read more