By Michael Baur, John Russon
Georg Wilhelm Friedrich Hegel (1770-1831) is taken into account a thinker of the culture, either within the feel that his paintings is rooted within the political, creative, non secular, and philosophical traditions of eu tradition and within the experience that he is taking up the thought of culture as an item of philosophical research. This assortment examines Hegel's philosophy because it bears at the that means and relevance of culture - ancient, felony, aesthetic, non secular, and philosophical. The 13 unique essays draw upon and have fun the paintings of H.S. Harris, who's thought of by way of many to be the main influential interpreter of Hegel within the English-speaking world.The assortment as a complete examines Hegel's wealthy and nuanced relation to his personal traditions, together with his artistic transforming of the legacies of Greece, Rome, Christianity, the center a long time, early modernity, and his speedy predecessors. It additionally exhibits how Hegel's idea has direct relevance for us this day as we search to appreciate ourselves with regards to our inherited traditions. the quantity concludes with an afterword by way of H.S. Harris and a finished bibliography of Harris's released works.This very important anthology represents the 1st rigorous and systematic attempt to use Harris's seminal and cutting edge variety of Hegel scholarship to a large choice of philosophical and historic concerns. It services either as a learn of Hegel's philosophy and as a remark on Harris's substantial contribution to Hegel scholarship.
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Extra info for Hegel and the Tradition: Essays in Honour of H.S. Harris (Toronto Studies in Philosophy)
The lord of the world, like the Roman emperor, believes himself a god. -10). His own personhood and role as lord of the world depend on the many individual persons and their obedience to him. -9). The emperor remains emperor only as long as he has the support of his people, especially the legions. Ill In this aspect of being both dependent and independent, legal status particularly resembles the sceptical consciousness. Just as stoicism and scepticism pass over into the unhappy consciousness, so legal status passes over into culture, which is the world of the unhappy consciousness.
16). The content that the individual possessed in ethical substance as a citizen immediately related to her polls is no longer determined by its relation to thepo/w and its nomoi. -5). The legal person, just like the sceptical consciousness, insists that the world has value only if she gives it value. ' However, both the legal person and the sceptical consciousness are dependent on the external, objective world for their own identities because the legal person's content as a legal person is determined by her property and the sceptical consciousness needs the content provided by the world in order, to deny it.
Thus we have seen how, for Hegel, the dialectical self-transformation of selfconsciousness from stoicism and scepticism to the unhappy consciousness is actualized in the transformation in spirit from ethical substance to legal status to culture. We have seen also how Hegel's likening of these moves in spirit has been actually worked out in world history in the self-development and transformation of the Roman Empire. History itself does indeed move from and through the same rational, dialectical drives and demands as the individual self-consciousness as Hegel lays them out for us in The Phenomenology of Spirit.