Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

This Is A New Release Of The Original 1896 Edition.

John Shook and James Good have each made significant contributions to the scholarly discussion of John Dewey's "permanent Hegelian deposit." In this collection, they come together to further develop their respective analyses of Dewey's Hegelianism. The volume combines two essays, one from each of the authors, in addition to the "definitive text" of Dewey's own 1897 lecture on Hegel, given at the University of Chicago, and entitled "Hegel's Philosophy of Spirit." In comparison to Shook's earlier, more comprehensive work (...) on Dewey's relationship to Hegel, Dewey's Empirical Theory of Knowledge and Reality (2000), and Good's similarly intensive treatment, A Search for Unity in Diversity: The "Permanent Hegelian .. (shrink)

This new critical guide to Hegel’s Philosophy of Spirit aims to orient readers in the text as well as to “present and assess the state of art in understanding and evaluating” it. This is no easy task. One reason why is the multiple meanings Geist takes on in the text and the variety of topics Hegel addresses, which range from embodiment to the unconscious, from cognitive psychology to bodily expressions, from race, madness, and habit to practical philosophy. (...) Indeed, for Hegel morality, the state, art, religion, and philosophy all belong to the spiritual domain, and this makes the Philosophy of Spirit, as Hegel himself acknowledges, “the sublimest and most difficult” part of his system (Encyclopedia of the... (shrink)

The recent publication of Dewey's seminar lectures on Hegel's philosophy of spirit, which he delivered in Chicago in 1897, contributes significantly to the ongoing task of more accurately appreciating the confluence of historical influences that shaped the trajectory of classical American philosophy. Dewey's 1897 Hegel lectures are situated within their philosophical context by two seminal essays describing the relevance of recent scholarship to the philosophical or historical question of Dewey's ambivalent indebtedness to Hegel. In their essays, Shook (...) and Good emphasize the positive roles that certain Hegelian themes played in Dewey's mature thought—that is, in texts produced many years after Dewey's alleged .. (shrink)

This edition of a recently discovered manuscript provides the first full look at Hegel's Philosophy of Subjective Spirit. The lectures of 1827 go far beyond Hegel's previously published Encyclopedia outline, and provide a new introduction to the Philosophy of Spirit. Robert Williams's translation will stimulate interest in a neglected area in Hegel scholarship, but one to which Hegel himself attached special importance and significance.

This book focuses on Hegel's philosophy of spirit, his major concept and the core of his mature system. It does not so much define Geist as it does illustrate its many forms and manifestations.

The book reviewed here makes available an important lecture on Hegel’s philosophy of spirit that Dewey delivered at the University of Chicago in 1897. Less than one hundred pages long, the lecture aimed to introduce students to a critical understanding of the third part of Hegel’s Encyclopedia of Philosophical Science. It is preceded by two introductory essays written by the editors – namely, Shook’s Dewey’s Naturalized Philosophy of Spirit and Religion and Good’s Rereading Dewey’s “Permanent...

This book is a collection of papers and commentaries originally delivered at the Eighth Biennial Meeting of the Hegel Society of America in 1984 on the topic of Hegel’s philosophy of spirit, an ambitious undertaking, as it includes nearly all of his systematic philosophy excluding logic and philosophy of nature.

This book shows that, far from repudiating Hegel, Dewey's entire pragmatic philosophy is premised on a "philosophy of spirit" inspired by Hegel's project.

The essays in this volume address topics prominent in current debates about Hegel's Philosophy of Spirit, which originally appeared as the third part of his Encyclopaedia of the Philosophical Sciences. Together, a group of internationally recognized Hegel scholars presents a sophisticated, well-researched, and considered account of Hegel's text, approaching it from different perspectives, philosophical schools, and traditions. Each essay focuses on a specific issue relevant to Hegel scholarship, carefully and clearly setting out established views of the text and (...) putting forward incisive new interpretations. The essays will enable readers to obtain a broad yet analytically nuanced understanding of Hegel's thought and in particular of the Philosophy of Spirit, a rich and important work that has relevance for contemporary debates in philosophy of mind and action, philosophy of law and religion, ethics, aesthetics, and social and political philosophy. (shrink)

Henry More was probably the most important English philosopher between Hobbes and Locke. Described as the 'hammer' of the Cartesians, More attacked Descartes' conception of spirit as undermining its very intelligibility. This work, which analyses an episode in the evolution of the concept of spiritual substance in early modernity, looks at More's rational theology within the context of the great seventeenth century Cartesian controversies over spirit, soul-body interaction, and divine omnipresence. This work argues that More's new, univocal (...) class='Hi'>spirit conception, highly influential upon Newton and Clarke, contributed unwittingly to a slow secularisation process internal to theistic culture. It thus fills a lacuna in scholarship by examining how conceptual changes in early modern metaphysics, as opposed to better researched transformations in moral philosophy, were an additional ingredient in the origins of modern speculative atheism. It also suggests that these controversies are by no means merely of historical interest but represent a resource for contemporary philosophical reflection. (shrink)

This edition of a recently discovered manuscript provides the first full look at Hegel's Philosophy of Subjective Spirit. The lectures of 1827 go far beyond Hegel's previously published Encyclopedia outline, and provide a new introduction to the Philosophy of Spirit. Robert Williams's translation will stimulate interest in a neglected area in Hegel scholarship, but one to which Hegel himself attached special importance and significance.

This paper offers a reading of key passages in Hegel’s Philosophy of Spirit, which can serve as the basis for an argument to discuss the shortcomings of two contemporary readings of Hegel’s notion of ‘second nature’. It investigates two micro-processes which Hegel discusses within his Philosophy of Spirit, the process of transition from sound to speech and the process of transition from natural will to ethical will. Thereby, the text is able to mark the differences between (...) mere habit, second nature of an ethical agent, and self-mediated self-determination of spirit. Second nature is neither a falling back into nature and therefore a limitation of human freedom, nor is it a notion that in itself could explain the process of Bildung as Hegel sees it. Instead, second nature should be understood within the framework of freedom as practical self-determination which allows spirit to relate to itself as other through its product. (shrink)

Hegel’s Phenomenology of Spirit (1807) was supposed to be the introduction and first part of the Jena System III, and as such it was to introduce us to the other parts of the project. Most commentators on Hegel’s Phenomenology , however, do not consider how the Phenomenology relates the other parts, and some discount Hegel understanding and commitment to the natural philosophy of his day. This paper attempts to make the connection between the Phenomenology and the Natural (...) class='Hi'>Philosophy of 1805-06 explicit; to show where and how the connections are made; to identify how Hegel uses the natural sciences of his day in creating his system. By showing this I hope to prove that his concept of Spirit is born within his natural philosophy. It is part of his cosmology. (shrink)

Introduction -- Nishida -- Nishitani -- Tanabe -- The Danish parallel -- Conclusion.

In recent years, philosophers have become increasingly interested in a Hegelian approach to Aristotelian non-reductive naturalism. This paper points out a challenge faced by naturalist readings of Hegel's conception of spirit. For Hegel, spirit and nature are essentially distinct and even related in an antagonistic way. It is difficult to do full justice to this thought while at the same time reading Hegel as a naturalist. The paper also seeks to suggest a response to this challenge. Drawing on (...) Hegel's account of mechanism in his philosophy of spirit, it shows that processes which can count as natural – such as mechanical processes – constitute for Hegel an integral and indispensable part of spiritual activity. Against this background, it is possible to develop a form of Hegelian naturalism which does not lose sight of the essential distinction, even opposition of spirit and nature. (shrink)

The subject of the research is the nature of Hegel’s consideration of ethical issues and its place in the system of philosophy. The author draws attention to the contradiction be­tween the philosopher’s interest in moral issues, which he retained throughout all his life, and the absence of a separate element in the system of philosophy that would strictly cor­respond to the concept of ethics as a philosophical discipline. Two complementary hy­potheses are proposed to explain this contradiction. The first (...) hypothesis connects the spe­cial nature of the consideration of moral issues with the difficulty discovered by Hegel in describing the content of self-consciousness. The second hypothesis establishes the de­pendence of the Hegelian approach to the study of ethical life on the peculiarities of the organization of the narrative space of the «Phenomenology of Spirit», in which the relationship between “self-consciousness” and “morals” are mediated by socio-historical being. During the discussion of the first hypothesis, the conclusion is substantiated, ac­cording to which the appearance of socio-historical sections in the “experience of con­sciousness” is due to the fact that only in the process of analyzing human activity in the social environment it becomes possible to reveal the inner content of self-consciousness, which remains inaccessible to direct theoretical comprehension. During the discussion of the second hypothesis, it is established that the formation of moral consciousness is the result of the «repeated» ascent of self-consciousness to the Spirit, in the course of which it appropriates the content explicated in the «experience of consciousness» in the form of social relations. As a result, ethical sections of philosophy turn out to be an element of a broader socio-philosophical theory that received its final formalization in the “Philosophy of Spirit” and “Philosophy of Right”. (shrink)

Gentile's philosophy merits the attention of every serious thinker, for it presents the doctrine that reality is spiritual in a more uncompromising form than is to be found elsewhere, and claims to solve on this principle all the great problems that have beset the history of metaphysic. His own name for it is Absolute or Actual Idealism . For Gentile, nothing is real but the Spirit, and by the Spirit he means the pure act of self-conscious thinking. (...) “The subject that conceives itself in conceiving All is the reality itself.” In the act of conscious thinking, the Spirit is present in its entirety as subject ; generating therein by its own creative spontaneity a world of objects, and resolving the products of this act of objectification into the womb that gave them birth. In this immanent dialectic–pure subject , pure object , subject-object –lies the rhythmic life-history of the Spirit. “Our doctrine,” writes Gentile, “is the theory of the Spirit as act which posits its object in a multiplicity of objects, resolving their multiplicity and objectivity in the unity of the subject itself.” For such a doctrine, transcendence is the enemy, the Goliath whom Gentile has gone forth to slay. He confronts us, on almost every page of his writings, with an ineluctable dilemma. Either a philosophy of sheer immanence, or reality is unknowable. (shrink)

This exploration of Hegel's critique of the individualistic ethos of modernity and the genesis of his alternative vision traces the conceptual schemes Hegel experimented with to show how he settled on the concepts of 'ethical life' (Sittlichkeit) and Spirit as the means for overcoming subjectivity and domination.

This volume, part of the significant Hegel scholarship which has been stimulated by the Hegel Society of America, presents the papers and commentaries which were delivered at the Society’s eighth biennial meeting. The theme of this meeting, as the title of the volume indicates, was Hegel’s philosophy of spirit. While this material takes only 201 paragraphs in the 1830 Encyclopedia, Hegel unfolds this material in many of his other books, in early writings, and in his lecture series. The (...) scope of the nine papers and eight commentaries in this volume extends over the wealth of this material. The volume offers general essays on Geist as well as essays which focus on specific issues relevant to subjective, objective, and absolute spirit. (shrink)

Why these lectures? -- Hegel between the ancients and the moderns -- Divisions and topics in philosophy of subjective spirit -- Anthropology : slumbering spirit -- Animal magnetism and clairvoyance -- Dementia -- Phenomenology of spirit -- Reciprocal recognition, spirit, and the concept of right -- Recognition and self-actualization -- Psychology : theoretical spirit -- Spirit for itself : from the found to the posited -- Imagination, sign, memory -- Mechanical memory and transcendental (...) deduction -- Psychology : practical spirit : the synthesis of Kant and Aristotle -- The formalism of the psychology -- Unresolved issues : the unity of the philosophy of spirit -- Notes on the text and translation -- Introduction -- Anthropology -- Natural soul -- The dreaming soul -- Sentience -- Self-feeling -- Habit -- Actual soul -- Phenomenology of spirit -- Consciousness as such -- Self-consciousness -- Reason -- Psychology -- Theoretical spirit -- Intuition -- Representation -- Thought -- Practical spirit. (shrink)

The first English-language collection devoted to Hegel’s Philosophy of Subjective Spirit.

1st English translation: "The Philosophy of Inequality" is a significiant and passionately intense work by the eminent Russian religious philosopher, Nicholas Berdyaev (1874-1948), written in the early months following the 1917 Communist Revolution in Russia. It was published only later in 1923 in Berlin, following his expulsion from Russia. With his perspective of a personalist existentialism and philosophy of freedom, Berdyaev voices a powerful critique of societal myths and mentalities that lead to a crushing totalitarian control over life, (...) not only Russia then, but now also for our contemporary world. The present volume also includes the 1st English translation of Berdyaev's 1918 article, "Spirits of the Russian Revolution: Gogol/Dostoevsky/L. Tolstoy," which traces the prophetic literary motifs reflected in the Soviet Communist Russian Revolution. The present volume likewise includes the addition of an intensive chapter by the translator, addressing Berdyaev's Religio-Philosophic thought in its connection to aspects of Orthodox Christian theological insights, in an attempt to validate N. A. Berdyaev as indeed verymost an Orthodox Christian philosopher. (shrink)

Henry More (1614–1687), the most influential of the so-called Cambridge Platonists, and arguably the leading philosophically-inclined theologian in late seventeenth-century England, has come in for renewed attention lately. He was the subject of a detailed intellectual biography in 2003 by Robert Crocker, and in 2012 Jasper Reid published a philosophically penetrating and enlightening study of More’s metaphysics (Crocker 2003; Reid 2012). David Leech’s study of More’s idiosyncratic concept of immaterial spirit—and the role that it plays in his philosophy (...) and theology—is as detailed and penetrating as Reid’s study of his metaphysics, but perhaps more far-reaching in its ambitions. As the sub-title of this new book suggests, More’s philosophical theology is presented here as leading to the unintended consequence of promoting the incipient atheism of the early modern period.Leech’s study is clearly and helpfully structured in three parts and ten chapters. The first part, “Atheism and Spir .. (shrink)

The article presents an analysis of such categories as "unconscious", "universal spirit", "spiritual and national identity", "collectivism". The concepts of the essence of the spirit developed by G. V. F. Hegel are considered. The conclusion is made about the relationship between the Hegelian category of the universal spirit and spiritual and national identity. The problem of the Russian idea is considered, the main directions of its resolution are outlined. The evolution of ideas about the spiritual and national (...) identity of Russians is described. It is noted that the conclusions about the universality of the spirit and its relationship with the spiritual and national identity of Russians are of great practical importance. The author notes that the conclusions about the universality of the spirit and its relationship with the spiritual and national identity of Russians are of great practical importance. The research can be used to develop strategies for the preservation and development of the cultural heritage of peoples, as well as for a deeper understanding of the processes of formation and development of national identity. The author used methods of philosophical analysis and interpretation of philosophical texts, a historical method to study the evolution of ideas about the spiritual and national identity of Russians, a comparative analysis of various approaches to the problem of the Russian idea, a study of the socio-cultural context of the formation of spiritual and national identity. The author also used analytical and synthetic methods to identify relationships. The scientific novelty of this study lies in the fact that it is an attempt to integrate G. V. F. Hegel's philosophical concepts of the universal spirit with the problems of spiritual and national identity. In addition, the study offers a new approach to understanding the formation of spiritual and national identity, based on Hegelian philosophy. This approach allows us to consider national identity not only as a subjective sense of belonging to a particular nation, but also as a manifestation of the universal spirit, which is embodied through collective values, ideals and cultural traditions. Thus, this study contributes to the development of the philosophy of national identity, offering a new interpretation of its nature and connections with the universal spirit. The results obtained can be used for a deeper understanding of the processes of formation and development of national identity, as well as for the development of strategies for the preservation and development of the cultural heritage of peoples. (shrink)