Hegel S Transcendental Ontology

Markus Gabriel re-assesses the contributions of Hegel and Schelling to post-Kantian metaphysics and the contributions of these great German Idealist thinkers to contemporary thought.

Hegel’s Transcendental Ontology argues that Hegel presents the kernel of his metaphysics, in the Doctrine of the Concept, the final part of his Science of Logic. The Concept has three moments: universality (a process through which conceptual content of empirical determinations is formed), particularity (a holistic system of inferentially interrelated determinations comprising the totality of conceptual content), and individuality (the totality of objects conditioned by the shared system of empirical determinations that comprise the particular moment). The book details these three moments as well as the specific schema of their relation to one another. One of its aims is to offer a resolution to the recent debate between Kantian and traditional metaphysics-based readings of Hegel that has been dominating Hegel scholarship. The author claims that Hegel walked a narrow path between Scylla, of offering just another version of the traditional kind of metaphysics and Charybdis of abstaining from making any substantive claims about the nature of reality and focusing exclusively on the analysis of the faculty of understanding. Hegel left behind traditional approaches to the problems of metaphysics and, through a radical reformulation of the relationship between thought and being, proposed a new kind of metaphysics that is Kantian through and through.

Hegel's holistic metaphysics challenges much recent ontology with its atomistic and reductionist assumptions; Stern offers us an original reading of Hegel and contrasts him with his predecessor, Kant.

An original philosophical exploration of the limits of Hegel’s thought. In the preface to the second edition of the Science of Logic, Hegel speaks of an instinctive and unconscious logic whose forms and determinations “always remain imperceptible and incapable of becoming objective even as they emerge in language.” In spite of Hegel’s ambitions to provide a philosophical system that might transcend messy human nature, Félix Duque argues that human nature remains stubbornly present in precisely this way. In this book, he responds to the “remnants” of Hegel’s work not to explicate his philosophy, but instead to explore the limits of his thought. He begins with the tension between singularity and universality, both as a metaphysical issue in terms of substance and subject and as a theological issue in terms of ideas about the human and divine nature of Jesus. Duque argues that the questions these issues bring out require a search for some antecedent authority, for which he turns to Hegel’s theory of “second nature” and the idea of nature as reflected in the nation-state. He considers Hegel’s evaluation of the French Revolution in the context of political and civil life, and, in a religious context, how Hegel saw considerations of authority and guilt sublimated and purified in the development of Christianity. “This is the work of an important philosopher, with a lifetime of ideas and research to draw on. It is a great book on Hegel and a great book of philosophy in its own right.” — Jay Lampert, author of Deleuze and Guattari’s Philosophy of History “As a contribution to the field, this book does the admirable work of bringing to the fore the interrelated problems of religion and death as fundamentally philosophical problems. The author is refreshingly well versed in theological debates surrounding the Eucharist and their philosophical import for Hegel. There is much insight here for scholars, especially of the analytic, anti-metaphysical school of Hegel studies. They may not walk away convinced that Hegel’s metaphysics is mediated by religion, but they will certainly see the plausibility of such a reading. For other Hegel scholars, the book is a treasure trove of insightful ways of framing Hegel’s project.” — Brent Adkins, author of Death and Desire: In Hegel, Heidegger, and Deleuze

This international collection of essays from the 2014 Hegel Society of America Meeting addresses three major stances in the decades-long controversy on the topic: Hegel as a full-blooded pre-critical metaphysician; Hegel as a thinker without metaphysics; and Hegel as a neo-Aristotelian metaphysician par excellence. This work successfully overcomes the stalemates between ‘analytic’ and ‘continental’, ‘anti-metaphysical’ and ‘metaphysical’ Hegel.

In The Very Idea of Organization Krijnen develops a new philosophical methodology for a social ontology in general and an organizational ontology in particular by rejuvenating the Kantian and Hegelian tradition of philosophy.

In this study of Hegel's philosophy, Brinkmann undertakes to defend Hegel's claim to objective knowledge by bringing out the transcendental strategy underlying Hegel's argument in the Phenomenology of Spirit and the Logic. Hegel's metaphysical commitments are shown to become moot through this transcendental reading. Starting with a survey of current debates about the possibility of objective knowledge, the book next turns to the original formulation of the transcendental argument in favor of a priori knowledge in Kant's First Critique. Through a close reading of Kant's Transcendental Deduction and Hegel's critique of it, Brinkmann tries to show that Hegel develops an immanent critique of Kant's position that informs his reformulation of the transcendental project in the Introduction to the Phenomenology of Spirit and the formulation of the position of 'objective thought' in the Science of Logic and the Encyclopedia of the Philosophical Sciences. Brinkmann takes the reader through the strategic junctures of the argument of the Phenomenology that establishes the position of objective thinking with which the Logic begins. A critical examination of the Introduction to the Lectures on the History of Philosophy shows that Hegel's metaphysical doctrine of the self-externalization of spirit need not compromise the ontological project of the Logic and thus does not burden the position of objective thought with pre-critical metaphysical claims. Brinkmann's book is a remarkable achievement. He has given us what may be the definitive version of the transcendental, categorial interpretation of Hegel. He does this in a clear approachable style punctuated with a dry wit, and he fearlessly takes on the arguments and texts that are the most problematic for this interpretation. Throughout the book, he situates Hegel firmly in his own context and that of contemporary discussion." -Terry P. Pinkard, University Professor, Georgetown University, Washington, D.C, USA "Klaus Brinkmann’s important Hegel study reads the Phenomenology and the Logic as aspects of a single sustained effort, in turning from categories to concepts, to carry Kant’s Copernican turn beyond the critical philosophy in what constitutes a major challenge to contemporary Cartesianism." - Tom Rockmore, McAnulty College Distinguished Professor, Duquesne University, Pittsburgh, Pennsylvania, USA "In this compelling reconstruction of the theme of objective thought, Klaus Brinkmann takes the reader through Hegel’s dialectic with exceptional philosophical acumen.... Many aspects of this book are striking: the complete mastery of the central tenets of Kant’s and Hegel’s philosophy, the admirable clarity in treating obscure texts and very difficult problems, and how Brinkmann uses his expertise for a discussion of the problems of truth, objectivity and normativity relevant to the contemporary philosophical debate. This will prove to be a very important book, one that every serious student of Kant and Hegel will have to read." - Alfredo Ferrarin, Professor, Department of Philosophy, University of Pisa, Pisa, Italy

This was Herbert Marcuse's first book on Hegel, written in the early 1930s when he was under the strong influence of Martin Heidegger. It provides a still unequaled Heideggerian reading of Hegel's thought that seeks the defining characteristics of "historicity" - what it means to say that a historical event happens. These ideas were foundational for Marcuse; they express a tradition known as "phenomenological Marxism," subsequently represented by Jean-Paul Sartre and Maurice Merleau-Ponty and by some members of the Praxis group in Yugoslavia. The book is in two parts. The first analyzes Hegel's Logic in order to identify its ontological problematic or theory of being; by focusing on Hegel's Early Theological Writings and the Phenomenology of Spirit, the second part argues that the concept of Life in its historicity was in fact the original foundation of Hegelian ontology. Clearly this is a "purer" form of philosophizing than Marcuse was to pursue after he joined the Institut fur Sozialforschung, discovered Freud, and distanced himself from Heidegger's philosophy. But there is a definite connection between his analysis of historicity in this important early work and his later attempts to understand the underlying dynamic of contemporary history and society in such books as One-Dimensional Man and Eros and Civilization. Hegel's Ontology and the Theory of Historicityis included in the series Studies in Contemporary German Social Thought, edited by Thomas McCarthy,