The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts (...) and manuscripts. Lectures from specific years are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'The Consummate Religion' is Hegel's name for Christianity, which he also designates 'the Revelatory Religion'. Here he offers a speculative interpretation of major Christian doctrines: the Trinity, creation, humanity, estrangement and evil, Christ, the Spirit, the spiritual community, church and world. These interpretations have had a powerful and controversial impact on modern theology. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts (...) and manuscripts. The original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'Determinate Religion' comprises Hegel's treatment of world religions, starting with indigeneous or nature religions, moving on to religions of the Far East, the Near East, and the West. What Hegel succeeded in offering is not so much a history as a geography of religions, as demonstrated by the different schematic structures adopted in successive years. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts (...) and manuscripts. The original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'Determinate Religion' comprises Hegel's treatment of world religions, starting with indigeneous or nature religions, moving on to religions of the Far East, the Near East, and the West. What Hegel succeeded in offering is not so much a history as a geography of religions, as demonstrated by the different schematic structures adopted in successive years. (shrink)

This volume a translation of a mid-nineteenth century work on the history of Christian dogma by Ferdinand Christian Baur, who brilliantly applied Hegelian categories to his historical studies in New Testament, church history, and history of Christian dogma. "Dogma" for him is the rational articulation of the Christian "idea" or principle-the idea that God and humanity are united in Christ and reconciled through the faith of the spiritual community. Baur offers a unique perspective on the whole of Christian intellectual history, (...) and readers will find that his detailed analyses provide a wealth of information on individual thinkers and doctrines that is still relevant today. (shrink)

Peter C. Hodgson engages the speculative reconstruction of Christian theology that is accomplished by Hegel's Lectures on the Philosophy of Religion, and provides a close reading of the critical edition of the lectures. He analyses Hegel's concept of the object and purpose of the philosophy of religion, his critique of the theology of his time, his approach to Christianity within the framework of the concept of religion, his concept of God, his reconstruction of central Christian themes, and his placing (...) of Christianity among the religions of the world. Hodgson makes a case for the contemporary theological significance of Hegel by identifying currently contested sites of interpretation and their Hegelian resolution. (shrink)

Peter C. Hodgson provides a new translation of Hegel's 1829 lectures on the proofs of the existence of God, based on the definitive German edition. Coming late in his career, these lectures give us the great philosopher's final and most seasoned thinking on a topic of obvious significance to him, that of the reality status of God and ways of knowing God.

These lectures constitute the earliest version of Hegel's Philosophy of Right, one of the most influential works in Western political theory. They introduce a notion of civil society that has proven of inestimable importance to diverse philosophical and social agendas. This transcription of the lectures, which remained in obscurity until 1982, presents the philosopher's social thought with clarity and boldness. It differs in some significant respects from Hegel's own published version of 1821. Nowhere does Hegel make plainer the difference between (...) his concept of objective spirit and traditional concepts of natural law or offer a more prominent treatment of the key notion of recognition. His description of poverty is more forceful and his critique of existing social conditions more thorough than in the published edition, which had to satisfy the Prussian censor. The strictly limited powers of the monarch are more clearly delineated in the Heidelberg lectures, and the arguments for a bicameral legislature are more explicit. Hegel formulates in a more dynamic way his understanding of the relationship between rationality and actuality--the rational is not what exists but what is coming into being--and sets forth more simply and clearly the central themes of his political philosophy--freedom, justice, and community. The Heidelberg lectures are an indispensable resource for understanding the edition of 1821 and an invaluable supplement to one of the great classics of political philosophy. (shrink)

The Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of Hegel's entire philosophical system. His conception and execution of these crucial lectures differed so significantly on each of the occasions he delivered them - in 1821, 1824, 1827, and 1831 - that it is impossible, without destroying the structural integrity of the lectures, to conflate material from different years into an editorially constructed text. These volumes establish for the first time a critical (...) edition, separating the series of lectures and publishing them as autonomous units on the basis of a complete re-editing of the sources. Volume I contains Hegel's Introduction and Part I. (shrink)

The introduction of mass public education posed unfamiliar problems for the governments of modern states, and the ways in which governments worked through those problems can reveal much about the culture and values of a state. This paper focuses on central Government officials and the Ministers they advised, with particular attention to the pivotal period 1960-1976. Trends identified include: the shift from post-War optimism to the more pessimistic view of schooling since the late 1960s; the dynamics of professional development amid (...) over-rapid expansion and contraction; relationships between training institutions and schools; and policy-makers' changing perceptions of teachers as professionals. Four themes are considered in detail: the imperatives of numbers; status concerns as a driver of change; linkages among the 'partners' in the schooling enterprise; and accountability. Some questions are posed about the sustainability of the schooling enterprise in England and Wales. (shrink)

In this paper we will offer a few examples to illustrate the orientation of contemporary research in data analysis and we will investigate the corresponding role of mathematics. We argue that the modus operandi of data analysis is implicitly based on the belief that if we have collected enough and sufficiently diverse data, we will be able to answer most relevant questions concerning the phenomenon itself. This is a methodological paradigm strongly related, but not limited to, biology, and we label (...) it the microarray paradigm. In this new framework, mathematics provides powerful techniques and general ideas which generate new computational tools. But it is missing any explicit isomorphism between a mathematical structure and the phenomenon under consideration. This methodology used in data analysis suggests the possibility of forecasting and analyzing without a structured and general understanding. This is the perspective we propose to call agnostic science, and we argue that, rather than diminishing or flattening the role of mathematics in science, the lack of isomorphisms with phenomena liberates mathematics, paradoxically making more likely the practical use of some of its most sophisticated ideas. (shrink)

This paper suggests that empirical educational research has not, on the whole, been treated well by philosophers of education. A variety of criticisms have been offered, ranging from triviality, conceptual confusion and the impossibility of empirically studying normative processes. Furthermore, many of those who criticise, or dismiss, empirical research do so without subjecting any specific examples to careful scholarly scrutiny. It is suggested that both philosophy of education, and the empirical research enterprise, stand to profit if philosophers pay more attention (...) to real cases—and this attention is especially important at present, when research funding is being based on spurious scientistic criteria such as the use of ‘gold standard’ randomised experimental research designs. (shrink)

This paper argues that the concept and role of ‘institutional racism’ in contemporary discussions of race should be reconsidered. It starts by distinguishing between ‘intrinsic institutional racism’, which holds that institutions are racist in virtue of their constitutive features, and ‘extrinsic institutional racism’, which holds that institutions are racist in virtue of their negative effects. It accepts intrinsic institutional racism, but argues that a ‘disparate impact’ conception of extrinsic conception faces a number of objections, the most serious being that it (...) has no plausible account of what it is that makes extrinsically racist institutions racist. It also argues that claims about the explanatory indispensability of institutional racism are overstated (individual racism is at least as important), critiques structural approaches to racial inequality, and suggests that there is reason to doubt whether institutional reform can provide us with all that morality may require in the racial domain. (shrink)

In part ix of "dialogues concerning natural religion", Demea advances an "a priori" argument for the existence of god: an argument of which cleanthes and philo then make a number of trenchant criticisms. These criticisms are acknowledged by all commentators to be hume's own, And they are regarded by almost all commentators as being fatal to demea's argument. I show that, On the contrary, Hume's main criticisms are all worthless, And that they even include an inconsistency of the most glaring (...) kind. (shrink)