Glenn Alexander Magee's pathbreaking book argues that Hegel was decisively influenced by the Hermetic tradition, a body of thought with roots in Greco-Roman Egypt. Magee traces the influence on Hegel of such Hermetic thinkers as Baader, Böhme, Bruno, and Paracelsus, and fascination with occult and paranormal phenomena. Hegel and the Hermetic Tradition covers Hegel's philosophical corpus and shows that his engagement with Hermeticism lasted throughout his career and intensified during his final years in Berlin. Viewing Hegel as a Hermetic thinker has implications for a more complete understanding of the modern philosophical tradition, and German idealism in particular.

Georg Wilhelm Friedrich Hegel (1770-1831) is considered a philosopher of the Tradition, both in the sense that his work is rooted in the political, artistic, religious, and philosophical traditions of European culture and in the sense that he takes up the notion of tradition as an object of philosophical investigation. This collection examines Hegel's philosophy as it bears on the meaning and relevance of tradition - historical, legal, aesthetic, religious, and philosophical. The thirteen original essays draw upon and celebrate the work of H.S. Harris, who is considered by many to be the most influential interpreter of Hegel in the English-speaking world. The collection as a whole examines Hegel's rich and nuanced relation to his own traditions, including his creative reworking of the legacies of Greece, Rome, Christianity, the Middle Ages, early modernity, and his immediate predecessors. It also shows how Hegel's thought has direct relevance for us today as we seek to understand ourselves in relation to our inherited traditions. The volume concludes with an afterword by H.S. Harris and a comprehensive bibliography of Harris's published works. This important anthology represents the first rigorous and systematic effort to apply Harris's seminal and innovative style of Hegel scholarship to a wide variety of philosophical and historical issues. It functions both as a study of Hegel's philosophy and as a commentary on Harris's vast contribution to Hegel scholarship.

Traces the development of thought through historical movements and periods from 1500 to 1830.

Freedom and Tradition in Hegel stands at the intersection of three vital currents in contemporary ethics: debates over philosophical anthropology and its significance for ethics, reevaluations of tradition and modernity, and a resurgence of interest in Hegel. Thomas A. Lewis engages these three streams of thought in light of Hegel’s recently published Vorlesungen über die Philosophie des Geistes. Drawing extensively on these lectures, Lewis addresses an important lacuna in Hegelian scholarship by first providing a systematic analysis of Hegel’s philosophical anthropology and then examining its fundamental role in Hegel’s ethical and religious thought. Lewis contends that Hegel’s anthropology seeks to account for both the ongoing significance of the religious and philosophical traditions in which we are raised and our ability to transcend these traditions. Pursuing the implications of the integral role of practice in Hegel’s anthropology, Lewis argues for a more progressive interpretation of Hegel’s ethics and a “Hegelian” critique of Hegel’s most problematic statements on political and social issues. Lewis concludes that Hegel offers a powerful strategy for reconciling freedom and tradition. This fresh interpretation of Hegel’s work provides a challenging new perspective on his ethical and religious thought. It will be of significant value to students and scholars in religious studies, philosophy, and political theory.

Hegel's analysis of his culture identifies nihilistic tendencies in modernity i.e., the death of God and end of philosophy. Philosophy and religion have both become hollowed out to such an extent that traditional disputes between faith and reason become impossible because neither any longer possesses any content about which there could be any dispute; this is nihilism. Hegel responds to this situation with a renewal of the ontological argument (Logic) and ontotheology, which takes the form of philosophical trinitarianism. Hegel on the Proofs and Personhood of God examines Hegel's recasting of the theological proofs as the elevation of spirit to God and defense of their content against the criticisms of Kant and Jacobi. It also considers the issue of divine personhood in the Logic and Philosophy of Religion. This issue reflects Hegel's antiformalism that seeks to win back determinate content for truth (Logic) and the concept of God. While the personhood of God was the issue that divided the Hegelian school into left-wing and right-wing factions, both sides fail as interpretations. The center Hegelian view is both virtually unknown, and the most faithful to Hegel's project. What ties the two parts of the book together--Hegel's philosophical trinitarianism or identity as unity in and through difference (Logic) and his theological trinitarianism, or incarnation, trinity, reconciliation, and community (Philosophy of Religion)--is Hegel's Logic of the Concept. Hegel's metaphysical view of personhood is identified with the singularity (Einzelheit) of the concept. This includes as its speculative nucleus the concept of the true infinite: the unity in difference of infinite/finite, thought and being, divine-human unity (incarnation and trinity), God as spirit in his community.

This book offers an alternative analysis of Hegel's famous 'end of history', detailing an alternative reading of Hegel on history.

The studies in this 1996 volume relate Hegel's mature views on ethics and politics to the classical tradition of Western political thought. Applying superb scholarship and his knowledge of earlier thinkers to the Philosophy of Right, Manfred Tiedel reveals connections which clarify Hegel's understanding of his relationship with his predecessors.