This is the first of two volumes of the only English edition of Hegel's Aesthetics, the work in which he gives full expression to his seminal theory of art. The substantial Introduction is his best exposition of his general philosophy of art. In Part I he considers the general nature of art as a spiritual experience, distinguishes the beauty of art and the beauty of nature, and examines artistic genius and originality. Part II surveys the history of art from the ancient world through to the end of the eighteenth century, probing the meaning and significance of major works. Part III (in the second volume) deals individually with architecture, sculpture, painting, music, and literature; a rich array of examples makes vivid his exposition of his theory.

"The publication of . . . this book is an intellectual event."--Alasdair MacIntyre One of the central problems in the history of moral and political philosophy since antiquity has been to explain how human society and its civil institutions came into being. In attempting to solve this problem philosophers developed the idea of natural law, which for many centuries was used to describe the system of fundamental, rational principles presumed universally to govern human behavior in society. By the eighteenth century the doctrine of natural law had engendered the related doctrine of natural rights, which gained reinforcement most famously in the American and French revolutions. According to this view, human society arose through the association of individuals who might have chosen to live alone in scattered isolation and who, in coming together, were regarded as entering into a social contract. In this important early essay, first published in English in this definitive translation in 1975 and now returned to print, Hegel utterly rejects the notion that society is purposely formed by voluntary association. Indeed, he goes further than this, asserting in effect that the laws brought about in various countries in response to force, accident, and deliberation are far more fundamental than any law of nature supposed to be valid always and everywhere. In expounding his view Hegel not only dispenses with the empiricist explanations of Hobbes, Hume, and others but also, at the heart of this work, offers an extended critique of the so-called formalist positions of Kant and Fichte. "An invaluable translation . . . of a document in his fruitful Jena period which is crucial to our understanding of Hegel's maturity. This essay on natural law throws much light on the "Phenomenology" soon to appear as well as the later "Philosophy of Right." It amounts to a philosophical declaration of independence for Hegel: his departure from the theological preoccupations of his youth on the one and the tutelage of Kant and Fichte on the other. "The Phenomenology of Spirit" will announce his independence from Schelling, too, and philosophy will henceforth play for him the role formerly held by religion in the life and destiny of a people."--J. Glenn Gray "It is an immense advantage to students of political philosophy in general, and to Hegel scholars in particular, to have Hegel's early essay on the scientific treatment of natural law available in English. . . . Acton's introduction supplies useful historical background and will assist those unacquainted with Hegel . . . to sort out the main argument."--Errol E. Harris

This volume includes Hegel's most important early theological writings, though not all of the materials collected by Herman Nohl in his definitive Hegels theologische Jugendschriften (Tuebingen, 1907). The most significant omissions are a series of fragments to which Nohl give the general title "National Religion and Christianity" and the essay "Life of Jesus."

This is the first of two volumes of the only English edition of Hegel's Aesthetics, in which he gives full expression to his seminal theory of art. The substantial Introduction is his best exposition of his general philosophy of art. In Part I he considers the general nature of art as a spiritual experience, distinguishes the beauty of art and the beauty of nature, and examines artistic genius and originality. Part II surveys the history of art from the ancient world through to the end of the eighteenth century, probing the meaning and significance of major works. Part III (in the second volume) deals individually with architecture, sculpture, painting, music, and literature; a rich array of examples makes vivid his exposition of his theory.

This is a new translation of the first volume of Hegel's Lectures on the History of Philosophy. Hegel's History of Philosophy has been described as perhaps one of his greatest achievements, and also as the first systematic history of philosophy since Aristotle. The translation includes material from lecture notes taken by Hegel's pupils in 1923-4, 1925-6, and 1927-8. This material was not available to Haldane and Simson when they made their translation nearly 100 years ago. The present volume, which supersedes that earlier one, besides being of help to the professional student, will also introduce those unfamiliar with Hegel to his concepts of philosophy. For a scholars and students with a particular interest in Hegel and in the History of Philosophy.

This is the second of two volumes of the only English edition of Hegel's Aesthetics, in which he gives full expression to his seminal theory of art. The substantial Introduction is his best exposition of his general philosophy of art. In Part I he considers the general nature of art as a spiritual experience, distinguishes the beauty of art and the beauty of nature, and examines artistic genius and originality. Part II surveys the history of art from the ancient world through to the end of the eighteenth century, probing the meaning and significance of major works. Part III (in this volume) deals individually with architecture, sculpture, painting, music, and literature; a rich array of examples makes vivid his exposition of his theory.

What is rational is actual and what is actual is rational. Hegel's Outlines of the Philosophy of Right is one of the greatest works of moral, social, and political philosophy. It contains significant ideas on justice, moral responsibility, family life, economic activity, and the political structure of the state - all matters of profound interest to us today. Hegel's aim is to lay out the various forms that human freedom must take on, if it is to be true freedom. He seeks to show that genuine human freedom does not consist in doing whatever we please, but involves living with others in accordance with publicly recognized rights and laws. Hegel demonstrates that institutions such as the family and the state provide the context in which individuals can flourish and enjoy full freedom. He also demonstrates that misunderstanding the true nature of freedom can lead to crime, evil, and poverty. His penetrating analysis of the causes of poverty in modern civil society was to be a great influence on Karl Marx. Hegel's study remains one of the most subtle and perceptive accounts of freedom that we possess. This new edition combines a revised translation with a cogent introduction to his work. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

Hegel's Philosophy of Right was the last of his major works to be published in his lifetime. It contains his mature views on such subjects as law, rights, morality, the family, economic life, and the state. Ever since its publication in 1821 it has been variously interpreted: it profoundly influenced Marx and the development of Communism; Bosanquet found in it the basis of Democracy; while some modern writers regard it as one of the origins of national Socialism. This new translation is complete, and it has been made as literal as possible in order to allow Hegel to speak for himself.