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First published in 1999, this is an interesting and significantly
valuable example of how Hegel's Logic can be applied to his own
interpretation of his time to produce a contemporary Hegelian view
of our world and its problems. The authors show that by the logic
of the family, as conceived by Hegal, contemporary views about same
sec and single parent families can be justified and defunded. The
male-dominance and heterosexual orientation taken for granted by
Hegal's own world is not mandated by the Logic. I find their
argument completely convincing. They demonstrate beyond dispute
that Hegel's speculative philosophy remains relevant for us, a very
fruitful in its applications.
First published in 1999, this is an interesting and significantly
valuable example of how Hegel's Logic can be applied to his own
interpretation of his time to produce a contemporary Hegelian view
of our world and its problems. The authors show that by the logic
of the family, as conceived by Hegal, contemporary views about same
sec and single parent families can be justified and defunded. The
male-dominance and heterosexual orientation taken for granted by
Hegal's own world is not mandated by the Logic. I find their
argument completely convincing. They demonstrate beyond dispute
that Hegel's speculative philosophy remains relevant for us, a very
fruitful in its applications.
Without exception, everyone is called upon today to construct
his/her patriotic identity as a response to the supreme imperative
of our shared whiteness: 'act as if the land were initially without
owners'. For white Australia, this imperative is more primordial
than the usual formulation of the call to patriotism: 'be prepared
to sacrifice yourself for your country', since patriotic sacrifice
presupposes that one already has a country to which one is devoted.
The imperative of whiteness touches the depth of our ontology since
it is from this that the white collective springs as the creator of
the white Australian nation-state. White Australians perpetually
enter the world in so far as we faithfully obey the imperative to
act as if the land were initially without owners and it is through
this imperative that we cover over the question, 'where do you come
from?', posed to us by the defiant resistance of Indigenous
sovereign being. White Australia is therefore unavoidably
implicated in the perpetuation of the nation that must act 'as if
...' or what we call the 'hypothetical nation'.
At one and the same time the poet in me sinks and the rebel in me
flies. The rebel encounters himself in the poet in whom the vision
is drowned. The poet encounters himself in the rebel and becomes
philosopher, the bearer of the vision of vision. Being this tension
the ego falls in love with both. Fragments are the forgotten
whispers of such falling.
There is today a cross-disciplinary and cross-cultural recognition
of the need to reconceptualize the complexities of the global
reality. In this study the authors present the view that a
rethinking of Hegel's concept of Civil Society has the potential to
meet this need. They argue that the standard interpretations of
Hegel are largely misplaced and that a properly systemic reading of
the concepts of Civil Society, the State and their relationship,
has the potential to shed new light on our understandings of the
normative implications of global processes ranging from the effects
of economic globalization to the global activism of NGOs and social
movements, to international relations and the question of global
governance. The authors also engage with discussions of (global)
civil society from a range of disciplines and cultural and
intellectual traditions to illustrate the benefits of rethinking
the Hegelian concept of Civil Society.
This study presents an original interpretation of the meaning and
complex inter-relationship of the concepts of love, sexuality,
family and the law. It argues that they should be understood as
forms of interplay between the subjective and the objective,
necessity and contingency and unity and difference. A comprehensive
elaboration of these forms is to be found in Hegel's Science of
Logic-the conclusions of which he used to organise his ethical and
political thought. The argument is introduced with a discussion of
the relevance of Hegel's speculative philosophy to modernity. The
authors then explore the relationship between thought, being and
recognition in Hegel's philosophical system and offer an
interpretation of the Science of Logic. This interpretation forms
the basis of a re-assessment of Hegel's treatment of love, sexual
relationships, the family and law. A Hegelian account of familial
love is employed to review recent debates within a range of
discourses, including feminism, family law and gay and lesbian
studies. As well as addressing current concerns about sexual
difference and the ontology of homosexuality, the study provides a
guide to reading Hegel in an original and productive way. It will
be of interest to philosophers, feminists, theorists of
sexualities, ethical and legal theorists.
'It belongs to the weakness of our time not to be able to bear the
greatness, the immensity of the claims made by the human spirit, to
feel crushed before them, and to flee from them faint-hearted.'
(Hegel's Lectures on the History of Philosophy, v2, p. 10) Is it
becoming more obvious today that the thinkers of the post-Hegelian
era were/are not 'able to bear the greatness, the immensity of the
claims made by the human spirit'? Is our era the era of the
'faint-hearted' philosophy? Celebrating 200 years since the
publication of The Phenomenology of Spirit this volume addresses
these questions through a renewed encounter with Hegel's thought.
This book includes contributions from: H. S. Harris, John W.
Burbidge, Paul Redding, Angelica Nuzzo, David Gray Carlson, Simon
Lumsden, Karin de Boer, David Rose, Andrew Haas, Toula
Nicolacopoulos, George Vassilacopoulos, Jorge Armando Reyes
Escobar, Maria J. Binetti, Wendell Kisner, Paul Ashton and Robert
Sinnerbrink.
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