Hegel, more than any other modern Western philosopher, produced the most systematic case for the superiority of Western white Protestant bourgeois modernity. He established a racially structured ...ladder of gradation of the peoples of the world, putting Germanic people at the top of the racial pyramid, people of Asia in the middle, and Africans and indigenous peoples of the Americas and Pacific Islands at the bottom. In Hegel and the Third World, Tibebu guides the reader through Hegel’s presentation on universalism and argues that such a classification flows in part from Hegel’s philosophy of the development of human consciousness. Hegel classified Africans as people arrested at the lowest and most immediate stage of consciousness, that of the senses; Asians as people with divided consciousness, that of the understanding; and Europeans as people of reason. Tibebu demonstrates that Hegel’s views were not his alone but reflected the fundamental beliefs of other major figures of Western thought at the time.
This text of Hegel's contains a general introduction to philosophy of spirit and some remarks on the 'anthropological' life as the first moment of the 'subjective spirit'. Hegel shows here that ...spirit has with nature an 'ideal' relationship. He explains in which sense the subjective spirit can be said both finite and infinite and underscores the unity of humankind. What concerns anthropology, it examines in particular the problems of the stages of life and of sensation. //ABSTRACT IN FRENCH: Ce fragment de Hegel contient une introduction générale à la philosophie de l'esprit et quelques développements sur le moment « anthropologique » de l'esprit subjectif. Il montre que l'esprit entretient avec la nature une relation « idéelle », établit en quel sens l'esprit subjectif peut être dit à la fois fini et infini et insiste sur l'unité du genre humain. S'agissant du moment anthropologique, il analyse en particulier les âges de la vie et la sensation. Reproduced by permission of Bibliothèque de Sciences Po
In 2012, philosopher and public intellectual Slavoj Žižek published what arguably is his magnum opus, the one-thousand-page tomeLess Than Nothing: Hegel and the Shadow of Dialectical Materialism. A ...sizable sequel appeared in 2014,Absolute Recoil: Towards a New Foundation of Dialectical Materialism. In these two books, Žižek returns to the German idealist G. W. F. Hegel in order to forge a new materialism for the twenty-first century. Žižek's reinvention of Hegelian dialectics explores perennial and contemporary concerns: humanity's relations with nature, the place of human freedom, the limits of rationality, the roles of spirituality and religion, and the prospects for radical sociopolitical change.InA New German Idealism, Adrian Johnston offers a first-of-its-kind sustained critical response toLess Than NothingandAbsolute Recoil. Johnston, a leading authority on and interlocutor of Žižek, assesses the recent return to Hegel against the backdrop of Kantian and post-Kantian German idealism. He also presents alternate reconstructions of Hegel's positions that differ in important respects from Žižek's version of dialectical materialism. In particular, Johnston criticizes Žižek's deviations from the secular naturalism and Enlightenment optimism of his chosen sources of inspiration: not only Hegel, but Karl Marx and Sigmund Freud too. In response, Johnston develops what he calls transcendental materialism, an antireductive and leftist materialism capable of preserving and advancing the core legacies of the Hegelian, Marxian, and Freudian traditions central to Žižek.
Intervening in the multidisciplinary debate on emotion, Tropes of Transport offers a fresh analysis of Hegel’s work that becomes an important resource for Pahl’s cutting-edge theory of emotionality. ...If it is usually assumed that the sincerity of emotions and the force of affects depend on their immediacy, Pahl explores to what extent mediation—and therefore a certain degree of manipulation but also of sympathy—is constitutive of emotionality. Hegel serves as a particularly helpful interlocutor not only because he offers a sophisticated analysis of mediation, but also because, rather than locating emotion in the heart, he introduces impersonal tropes of transport, such as trembling, release, and shattering.
Die Moderne ist von einer Konstellation zwischen Subjektivität und Kunst geprägt. Doch wie ist diese Beziehung aufzufassen? Daehun Jungs These lautet: Die Subjektivität der Moderne wird in ihrer ...Entsubjektivierung durch eine Kunst konstituiert, die ihrerseits in einer »Entkunstung« ihre moderne Form erfährt. Hierzu werden Texte von zwei der wichtigsten postkantischen Philosophen der Moderne - Hegel und Nietzsche - analysiert, die genealogisch (Hegel) und nachahmungstheoretisch (Nietzsche) versucht haben, die Konstitution der Modernität darzustellen. Dabei werden auch jüngere und gegenwärtige Positionen von Denkern wie Adorno, Benjamin und Derrida berücksichtigt.
This book explores convergences between Hegel and Nietzsche on four themes: (1) Philosophies of tragedy that overcome the traditional suppression and exclusion of tragedy by both philosophy and ...theology. (2) Their views of recognition and community as requiring struggle and contestation; their contrasting discussions of master and slave, and friendship. (3) Their critique of Kant, including Kantian morality and its doctrine of the postulates of practical reason that for Hegel constitutes the spurious infinite and for Nietzsche the ascetic ideal. Kant’s restriction of cognition to finitude is for Nietzsche an opening to tragedy, and Kant’s view that theology is a subjective postulate of morality is for Hegel the death of God. Hegel responds to the death of God implicit in the Kantian frame with a reconstruction and renewal of critical metaphysics, and with a theology based on a reconstruction and defense of the ontological argument, i.e., a renewal of ontotheology. (4) Their views of the death of God: both agree that the God who is dead is the moral-juridical God, the abstract, immutable apathetic divine. In order to survive the death of God, theology must incorporate negation, tragic suffering, and the death of God as its own themes.
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