Donald Phillip Verene has advanced a completely new reading of Hegel's Phenomenology of Spirit. He shows that the philosophic meaning of this work depends as much on Hegel's use of metaphor and image as it does on Hegel's dialectical and discursive descriptions of various stages of consciousness. The focus is on Hegel's concept of recollection (Erinnerung). Consciousness confronts itself with the aim of achieving absolute knowing. This is the first commentary to regard metaphor, irony, and memory as keys to the understanding of Hegel's basic philosophical position.

Donald Phillip Verene has advanced a completely new reading of Hegel's Phenomenology of Spirit. He shows that the philosophic meaning of this work depends as much on Hegel's use of metaphor and image as it does on Hegel's dialectical and discursive descriptions of various stages of consciousness. The focus is on Hegel's concept of recollection (Erinnerung). Consciousness confronts itself with the aim of achieving absolute knowing. This is the first commentary to regard metaphor, irony, and memory as keys to the understanding of Hegel's basic philosophical position.

The philosophy of G.W.F. Hegel is certainly one of the richest and most complex philosophical endeavours in the history of Western thought. Hegelian scholars have either tried to make sense of its individual parts through detailed analyses, or to offer a comprehensive interpretation of the system as a whole. Attempts to combine these two approaches have often appealed to some key-concepts, such as historicity, recognition, dialectic, and Aufhebung, or to a combination of these concepts, in order to develop consistent interpretations of the different components of the system. This book lays the foundation for a similar interpretive project by focusing on Hegel’s concept of recollection (Erinnerung). This collection of essays provides a detailed examination of the role played by recollection within the different spheres of the system, while at the same time acknowledging the specific character of its different instances. This undertaking is guided by the idea that the relationship between the different instances examined here constitutes a privileged key to the interpretation of Hegel’s philosophy and allows a deeper understanding of some of its essential speculative moments.

Reputed to be one of the most difficult yet rewarding works of philosophical literature, Hegel's Phenomenology of Spirit has long been in need of an introduction for English readers. Without using jargon or technical terms, Donald Phillip Verene provides that introduction, guiding the reader through Hegel's text as a whole and offering a way to grasp the major insights and sections of Hegel's text without oversimplifying its narrative. A glossary of sixty of Hegel's terms, discussed in both their original German and English equivalents, is included.

Forty years in the making, this long-awaited reinterpretation of Hegel’s The Phenomenology of Spirit is a landmark contribution to philosophy by one of the world’s best-known and most influential philosophers. In this much-anticipated work, Robert Brandom presents a completely new retelling of the romantic rationalist adventure of ideas that is Hegel’s classic The Phenomenology of Spirit. Connecting analytic, continental, and historical traditions, Brandom shows how dominant modes of thought in contemporary philosophy are challenged by Hegel. A Spirit of Trust is about the massive historical shift in the life of humankind that constitutes the advent of modernity. In his Critiques, Kant talks about the distinction between what things are in themselves and how they appear to us; Hegel sees Kant’s distinction as making explicit what separates the ancient and modern worlds. In the ancient world, normative statuses—judgments of what ought to be—were taken to state objective facts. In the modern world, these judgments are taken to be determined by attitudes—subjective stances. Hegel supports a view combining both of those approaches, which Brandom calls “objective idealism”: there is an objective reality, but we cannot make sense of it without first making sense of how we think about it. According to Hegel’s approach, we become agents only when taken as such by other agents. This means that normative statuses such as commitment, responsibility, and authority are instituted by social practices of reciprocal recognition. Brandom argues that when our self-conscious recognitive attitudes take the radical form of magnanimity and trust that Hegel describes, we can overcome a troubled modernity and enter a new age of spirit.

This book explores Hegel's response to the French Revolutionary Terror and its impact on Germany. Like many of his contemporaries, Hegel was struck by the seeming parallel between the political upheaval in France and the intellectual upheaval in German thought inaugurated by the Protestant Reformation and brought to a climax by German Idealism. He believed, as did many others, that a political revolution would be unnecessary in Germany, because this intellectual "revolution" would preempt it. Mourning Sickness provides a new reading of these ideas in the light of contemporary theories of historical trauma. It explores the ways in which major historical events are experienced vicariously and the fantasies we use to make sense of them. Rebecca Comay brings Hegel into relation with the most burning contemporary discussions around catastrophe, revolution, and the role of media in shaping our political experience. The book will be of interest to readers of philosophy, literature, cultural studies, history, political theory, and memory studies.

This reconstruction of the work of 'dialectical memory' in Hegel raises the fundamental question of the principle that presides on the articulation of history and indicates in Hegel's philosophy two alternative models of conceiving history: one that grounds history on 'ethical memory,' the other that sees justice as the moving principle of history.

Whereas historical determinacy conceives the past as a complex and unstable network of causalities, this book asks how history can be related to a more radical future. To pose that question, it does not reject determinacy outright but rather seeks to explore how it works. In examining what it means to be “determined” by history, it also asks what kind of openings there might be in our encounters with history for interruptions, re-readings, and re-writings. Engaging texts spanning multiple genres and several centuries—from John Locke to Maurice Blanchot, from Hegel to Benjamin—Clift looks at experiences of time that exceed the historical narration of experiences said to have occurred in time. She focuses on the co-existence of multiple temporalities and opens up the quintessentially modern notion of historical succession to other possibilities. The alternatives she draws out include the mediations of language and narration, temporal leaps, oscillations and blockages, and the role played by contingency in representation. She argues that such alternatives compel us to reassess the ways we understand history and identity in a traumatic, or indeed in a post-traumatic, age.

Filling an important gap in post-Kantian philosophy, Hegel's Theory of Imagination focuses on the role of the imagination, and resolves the question of its apparent absence in Hegel's Phenomenology of Spirit. Jennifer Ann Bates discusses Hegel's theory of the imagination through the early and late Philosophy of Spirit lectures, and reveals that a dialectic between the two sides of the imagination (the "night" of inwardizing consciousness and the "light" of externalizing material) is essential to thought and community. The complexity and depth of Hegel's insights make this book essential reading for anyone seriously interested in understanding how central the imagination is to our every thought.

In this wide-ranging and compelling set of essays, Nigel Tubbs illustrates how a philosophical notion of education lies at the heart of Hegelian philosophy and employs it to critique some of the stereotypes and misreadings from which Hegel often suffers. With chapters on philosophical education in relation to life and death, self and other, subject and substance, and to Derrida and Levinas in particular, Tubbs brings Hegelian education - read as recollection - to bear on modern social and political relations. He argues, in sum, that Hegelian philosophy comprehended in terms of education yields a theory of self and other that can inform and reform relations between rich and poor, West and East. Finally, the book addresses the most controversial aspect of any defence of Hegel, namely the comprehension of the absolute and its imperialist implications for Western history. The author argues passionately that through a notion of philosophical education Hegel teaches us not to avoid the dilemmas that are endemic to modern Western power and mastery when trying to comprehend some of our most pressing human concerns.