•  24
    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.
  •  19
    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
  •  19
    Pourquoi Hegel ne s'est pas joint au "Kant-Klub"
    Archives de Philosophie 66 (2): 251-264. 2003.
    Le fait que Hegel ne se soit pas joint au groupe de lecture qui s’est formé au Stift de Tübingen en 1790, dans le but de discuter de la philosophie kantienne, est généralement évoqué comme preuve de son manque d’intérêt pour la première Critique. Or les premières références à Kant, dès 1787, dans les extraits que Hegel a recopiés à partir de sources premières et secondaires, nous montrent qu’il s’était déjà approprié des éléments essentiels au développement de sa propre pensée. Ces éléments s’ac…Read more
  •  17
    Objectivité et discours chez Hegel
    Philosophiques 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
  •  12
    The paper examines the historiographic element in Hegel's philosophy of history, i.e. how the philosophy is constituted as a narrative whose objective truth is guaranteed through the incorporation of original accounts, which are reflected upon in secondary sources. It is these accounts that the philosophy of history further reflects upon and incorporates as the objective linguistic content of Science. Briefly, philosophy of history is a discourse that reflects upon other discourses and not on hi…Read more
  •  12
    Deals with Hegel's critique of Fr. Schlegel, Novalis and Schleiermacher, as representatives of ironic Romanticism.
  •  11
    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.
  •  7
    1. The Objective Discourse of Science
    In Real Words: Language and System in Hegel, University of Toronto Press. pp. 1-17. 2007.
    How is Hegel's scientific (systematic) language meant to be objective? Through an examination of Hegel's theory of language, as outlined in the Encyclopedia, we understand how thought inhabits signs to form words, gaining in objectivity. The words of the positive sciences of the understanding are then taken up (reflected upon) syllogistically, where the discourse of Science is informed by the relative objectivity of its linguistic contents. The Philosophy of Nature, for example, does not reflect…Read more
  •  7
    Last Words
    In Real Words: Language and System in Hegel, University of Toronto Press. pp. 117-120. 2007.
  •  5
    Reading The Phenomenology of Spirit through a linguistic lens, Jeffrey Reid provides an original commentary on Hegel's most famous work. Beginning with a close analysis of the preface, where Hegel himself addresses the book's difficulty and explains his tortured language in terms of what he calls the “speculative proposition”, Reid demonstrates how every form of consciousness discussed in The Phenomenology involves and reveals itself as a form of language. Elucidating Hegel's speculative proposi…Read more
  •  4
    Great Philosophers: A Brief History
    Broadview 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
  • Clio the Romantic Muse: Historicizing the Faculties in Germany (review)
    Clio: A Journal of Literature, History, and the Philosophy of History 34 (1-2): 199-205. 2005.
  • The book holds the French translation of Hegel's 1828 review of K.W.F. Solger's Posthumous Writings and Correspondence, published by his friends in 1818, along with a lengthy introduction in French. In his review, Hegel distinguished between Solger's little-known theory of aesthetic irony, which he had likened to Hegel's own dialectic of the Absolute, from the romantic irony of Friedrich Schlegel.
  • Hegel, critique de Solger. Le problème de la communication scientifique
    Archives 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.