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- HEGEL’S WORK IS INAPPROPRIATE FOR PHILOSOPHICAL DEBATE
- HEGELIANISM IS PHILOSOPHICALLY UNSOUND
BIBLIOGRAPHYTunick, Mark. HEGELS POLITICAL PHILOSOPHY: INTERPRETING THE PRACTICE OF LEGAL PUNISHMENT (Princeton, NJ. : Princeton University Press, 1992).
N.Y.: State University of New York Press, 1984). Siebert, Rudolf J. HEGELS CONCEPT OF MARRIAGE AND THE FAMILY: THE ORIGIN OF SUBJECTIVE FREEDOM (Washington: University Press of America, 1979). Cullen, Bernard. HEGELS SOCIAL AND POLITICAL THOUGHT: AN INTRODUCTION (Dublin: Gill and Macmillan, 1979). Westphal, Merold. HEGEL, FREEDOM AND MODERNITY (Albany: State University of New York Press, 1992). Lauer, Quentin. HEGELS IDEA OF PHILOSOPHY WITH A NEW TRANSLATION OF HEGEL’S INTRODUCTION TO THE HISTORY OF PHILOSOPHY (New York: Fordham University Press, 1983). Riedel, Manfred. BETWEEN TRADITION AND REVOLUTION: THE HEGELIAN TRANSFORMATION OF POLITICAL PHILOSOPHY (New York: Cambridge University Press, 1984). White, Alan. ABSOLUTE KNOWLEDGE: HEGEL AND THE PROBLEM OF METAPHYSICS (Athens, Ohio : Ohio University Press, 1983). Hoffman, Piotr. THE ANATOMY OF IDEALISM: PASSIVITY AND ACTIVITY IN KANT, HEGEL, AND MARX (Boston: M. Nijhoff Publishers, 1982). Elder, Crawford. APPROPRIATING HEGEL (Aberdeen, Scotland: Aberdeen University Press, 1980). Weiss, Frederick Gustav. BEYOND EPISTEMOLOGY: NEW STUDIES IN THE PHILOSOPHY OF HEGEL (The Hague, Nijhoff, 1974). Desmond, William. HEGEL AND DIALECTIC: SPECULATION, CULT AND COMEDY (Albany, N.Y. : State University of New York Press, 1992). THE CAMBRIDGE COMPANION TO HEGEL (New York: Cambridge University Press, 1993). MacGregor, David. THE COMMUNIST DEAL IN HEGEL AND MARX (Toronto: University of Toronto Press, 1984). McCumber, John. THE COMPANY OF WORDS: HEGEL, LANGUAGE, AND SYSTEMATIC PHILOSOPHY (Evanston, Ill. : Northwestern University Press, 1993). Lauer, Quentin. ESSAYS IN HEGELIAN DIALECTIC (New York : Fordliam University Press, 1977). Houlgate, Stephen. FREEDOM, TRUTH AND HISTORY: AN INTRODUCTION TO HEGELS PHILOSOPHY (New York: Routledge, 1991). Solomon, Robert C. FROM HEGEL TO EXISTENTIALISM (New York : Oxford University Press, 1987). Kainz, Howard P. G.W.F. HEGEL: THE PHILOSOPHICAL SYSTEM (New York : Twayne Publishers 1996). Navickas, Joseph L. CONSCIOUSNESS AND REALITY: HEGELS PHILOSOPHY OF SUBJECTIVITY (The Hague: Martinus Nijboff, 1976). Robinson, Jonathan. DUTY AND HYPOCRISY IN HEGELS PHENOMENOLOGY OF MIND: AN ESSAY ON THE REAL AND IDEAL (Toronto ; Buffalo : University of Toronto Press, 1977). Shklar, Judith N. FREEDOM AND INDEPENDENCE: A STUDY OF THE POLITICAL IDEAS OF HEGELS PHENOMENOLOGY OF MIND (New York: Cambridge University Press, 1976). Hams, H. S. HEGEL’S PHILOSOPHY AND SYSTEM (Indianapolis : Hackett Pub. Co., 1995). Norman, Richard. HEGELS PHENOMENOLOGY: A PHILOSOPHICAL INTRODUCTION (Brighton: Sussex University Press, 1976). Pinkard, Terry P. HEGEL’S PHENOMOENLOGY: THE SOCIALITY OF REASON (New York: Cambridge University Press, 1994). Solomon, Robert C. IN THE SPIRIT OF HEGEL: A STUDY OF G.W.F. HEGELS PHENOMENOLOGY OF SPIRIT (New York: Oxford University Press, 1983). Weiss, Frederick Gustav. HEGEL’S CRITIQUE OF ARISTOTLE’S PHILOSOPHY OF MIND (The Hague, Martinus Nijhoff, 1969). McTaggart, John Ellis. A COMMENTARY ON HEGEL’S LOGIC (New York: Russell & Russell, 1964). Rosen, Michael. HEGELS DIALECTIC AND ITS CRITICISM (New York : Cambridge University Press, 1982). HEGEL’S WORK IS INAPPROPRIATE FOR PHILOSOPHICAL DEBATE1. HEGELIAN LEGAL ANALYSIS IS SUBJECT TO MANY INTERPRETATIONS Michael H. Hoffheimer, Associate Professor of Law, University of Mississippi Law School, TENNESSEE LAW REVIEW, SUMMER 1995, pp. 829-30. To complicate matters, important differences exist among the four systems. Hegels fluid treatment of components of his system makes it difficult even to identify with certainty what parts of the system constitute the philosophy of law -- even in the sense of Rechtsphilosophie. The form of the systems aggravates their difficulty. 3. REPRESENTATIONS OF HEGEL CANNOT ACCURATELY REPRESENT HIS THINKING Michael H. Hoffheimer, Associate Professor of Law, University of Mississippi Law School, TENNESSEE LAW REVIEW, SUMMER 1995, But even his most expansive treatment was not intended to be a complete statement of his views. For that reason, the posthumous editions and most English translations add passages from his lectures in order to amplify the text. In seeking to supplement and complete his views, however, these texts avoid the fact that the author himself presented his system in an incomplete form that deliberately imparts elliptical and aphoristic qualities to the text that both invite and frustrate interpretation. The dilemma is more apparent to new readers of Hegel than to seasoned scholars who assume that the entire contents of Philosophy of Law must constitute the philosophy of law.
Michael H. Hofflieimer, Associate Professor of Law, University of Mississippi Law School, TENNESSEE LAW REVIEW, SUMMER 1995, p. 833. Consequently, the treatment of specific laws and of law in general remains deeply ambiguous, and Hegel’s attitude remains ambivalent. This ambivalence often renders the text studiedly equivocal so that his writing resists authoritative interpretive resolution. It adds both real difficulty to his ideasas well as a flexibility to their meanings that helps account for their enduringappeal and for the divergent, conflicting schools that they have inspired.
I. HEGELIAN ANALYSIS IS CIRCULAR Jeremy Waldron Professor of Law, Jurisprudence and Social Policy Program, Boalt Hall School of Law, University of California, Berkeley, CALIFORNIA LAW REVIEW, October, 1992, p. 1361 Indeed, Hegelian historical analysis has an element of circularity. Often the Hegelian identifies the course of history and then culls the historical record (as well as contemporary societies) for those facts and eventsthat fit his interpretation; the facts that don’t fit are relegated to the dust heap of history. 2. HEGEL IS ABSOLUTIST AND RIGID Frederick Engels, socialist philosopher and economist, LUDWIG FEURBACH AND THE END OF CLASSICAL GERMAN PHILOSOPHY, 1969, p.21 But that in no way prevents Hegel from drawing the further conclusion from his proof of the identity of thinking and being that his philosophy, because it is correct for his thinking, is therefore the only correct one, and that the identity of thinking and being must prove its validity by mankind immediately translating his philosophy from theory into practice and transforming the whole world according to Hegelian principles. This is an illusion he shares with well-nigh all philosophers.
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