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The Elements of the Philosophy of Right Community Note includes chapter-by-chapter summary and analysis, character list, theme list, historical context, author biography and quizzes written by community members like you. Elements of the Philosophy of Right Questions and Answers. Wood, H. Nisbet] on Amazon. Elements of the Philosophy of Right. It is said also that in the early twentieth century two schools of Hegelian philosophy faced each other: the right Overview Summary Reception.

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Your Black Friday ad has arrived. Preview ad. Report incorrect product info or prohibited items. Religion names a formation of Geist beyond morality. The reason for this is the holism of Hegel's view of conscience, which contains the movement back and forth between universal principle and individual judgement that is central to reflective equilibrium. Hegel's movement from morality to ethical life, with the communal and institutional character of the latter, brings with it a widening of the field of relevant considerations.


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Moyar is interested in understanding what Hegel considers insufficient about Rawls' reflective orientation. He offers the suggestion that the issue hinges on the fact that Hegel is oriented to action rather than judgment.

Hegel Lectures on Natural Right and Political Science The First Philosophy of Right

An action-based organicism is superior because it includes a public process of "feedback" that offers support for a dynamic, self-correcting model of political justification. Illuminatingly taking the reader outside a purely Hegelian context, Moyar shows Hegel's continued dialogical relevance with reference to one of the most discussed of contemporary political philosophers.

The family is not subsumed into civil society; nor are the tensions and contradiction between family and civil society resolved by the state. Hegel is aware how the modern market and state are sustained by personal relations, but no less is he aware of fault lines that threaten the stability of the state. There is more at stake than a functional account of how the family serves the higher purposes of the state.

Hutchings' exposition of Hegel's views of the modern family is lucid and stresses the novelty of his view as well as the fact that it foregrounds the importance of the family in accord with its transformed religious status in modern Protestantism.

Hutchins also claim to expose contradictions that raise questions about Hegel that, in turn, suggest an orientation beyond Hegel. He does so in light of the fact that civil society is also gripped by a host of pathologies: alienating working conditions, conspicuous consumption, the emergence and persistence of an underclass, the ravages of colonialism, and extraordinary disparities in wealth between rich and poor.

What he claims for his approach is that Hegel fashions his account, not despite these pathologies and disparities but because of them. There are aporias of modern civil society that are indeed generated by dialectical stresses inherent in the social and political situation; but, as in Hegel's dialectical philosophy generally, the hand that inflicts the wound is also the hand that heals it.

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The unfolding of the social substance becomes a subject to itself, but the logic governing this becoming is immanent in the manner in which a community constitutes itself by addressing its own inherent maladies. Buchwalter gives special attention to the Bildung and the Bildungsprozess that are immanent in the full unfolding of the Philosophy of Right.

There is a rejection of an understanding of ethical life as appealing to any pre-existing set of values or a given order of being. If there is a transcendence of the aporias of modern society it is an entirely immanent one.

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Of course, immanence alone may be the hand that wounds and only equivocally the hand that heals. He does not think their critique is entirely justified and sets out to show a more nuanced Hegel, one who is aware of the ethical ambivalence of civil society, and of the limits of the state to counter some of the negative outcomes of civil society. This is why he wants to show Hegel as a theoretician of the fragility of modern ethical life.

Indeed, he wants to argue that ethical life in the modern world, even if Hegel does not always say so explicitly, is marked by a fragility that is irrevocable. While pre-Reformation Christianity put poverty at the level of one of the evangelical calls, after Luther it is said to be more ethical to live from the value of one's labor, so that poverty loses any ethical value.

Georg Wilhelm Friedrich Hegel > By Individual Philosopher > Philosophy

All ought to earn their living by the work of their own hands, and thus avoid poverty. And yet modern civil society produces a poverty where all the advantages of civil society are lost while the desires it produced persist.

Under the term "rabble" refers to the most extreme form of this difficulty. Ruda distinguishes interestingly between rabble in a more generic sense, and a second kind of rabble which he calls "luxury rabble.

A number of interesting discussions here perhaps reflect current forms of society more than the form of society in Hegel's day. Though I worry about ventriloquizing, this is interesting ventriloquizing. David James gives attention to the logic of the will, noting Hegel's own references, sometimes in the form of asides, to his larger Logic , and its bearing on the Philosophy of Right.

This chapter is entitled "Practical Necessity and the 'Logic' of Civil Society" and it tries the most explicitly of all the chapters to pay respect to this aspect of Hegel's book. It does so by putting the primary stress on practical necessity rather than logical necessity , offering us an account of the transition from civil society to the state as best explained in terms of this practical necessity.