AMERICANISM
THE NEW HEGELIAN ORTHODOXY
Christopher Richard Wade Dettling (2017)
Turn your backs upon method: Gangrene is never cured with Lavender water.¹
The supremacy of the American world and the birth of Global rational political and economic order is the handiwork of the 21st century, and is now well under way: Globalism is therefore world civilization, the ultimate phase of which is therefore Americanism.
The mortal enemies of the American world do not accept this verdict of exact historiography and universal history: Even today they fight tooth–and–nail against the floodtide of American political and economic rationality in the world. The mortal enemies of Americanism are therefore the destroyers of the developmental unification and coaxial integration of the American world:
“The Kantian philosophy thus serves as a cushion for intellectual indolence which soothes itself with the conviction that everything is already proved and settled.”²
We know the results of 20th century political and economic irrationalism in the disintegration of modernity and its inferior ruling classes: “Kant’s philosophy is a high one … the march of God in the world, that is what the state is.”³ The world historical ground of modernity is thus utterly swept–away in the rise of Globalism and the superior ruling class.
Modern irrationalism, in order to validate pseudo–Hegelianism and anti–Hegelianism, squares the Lecture Notes and the great works published by Hegel in his lifetime.⁴ Pseudo–Hegelianism and anti–Hegelianism thus squares both Kant and Hegel in order to prove the speculative logical and dialectical system of the genuine Hegel’s philosophical science of Absolute Idealism is flawed.⁵ Irrationalism thus perverts the history of philosophy and modern Europe, especially that of the 20th century:
“If Hegel … had been led to talk more about social needs and less about Absolute Knowledge, Western philosophy might … have saved itself a century of nervous shuffles.”⁶
Pseudo–Hegelianism and anti–Hegelianism is therefore the political and economic mask of modern European Raison d’État.⁷ One drawback will never be remedied in Hegel philology: The Lecture Notes are not authoritative and are therefore useless in the exact determination of the ultimate worth of genuine Hegelianism.
“[Hegel] was a thoroughly anti–critical, anti–revolutionary philosopher … Hegel’s teaching had been taken up by the Left in a one–sided and abstract way; and the great majority of people always prefer what one can become fanatical about, and this is never anything but what is abstract.”⁸
The great ship of modernity is sinking and the irrationalists are going down …
In the 20th century upwards of 500 million human beings were slaughtered in the contagion of modern political and economic satanism, more than in all the periods of history combined: Many hundreds of millions more were utterly ruined and destroyed by the most barbaric slavery ever recorded in the world.⁹ This is the ultimate verdict of exact historiography and universal history.¹⁰ From whence comes the disease of modern unreason?
“All things that exist being particulars … every man’s reasoning and knowledge is only about the ideas existing in his own mind.”¹¹
Thus, the world does not exist, according to John Locke, while the universe is appearance and delusion.¹² Locke’s irrationalism proved deadly in the arena of modern European politics and economics, especially in the 20th century:
“Nothing in the world is eternal,” says Joseph Stalin, “everything in the world is transient and mutable; nature changes, society changes, habits and customs change, conceptions of justice change, truth itself changes … our conceptions, our ‘self,’ exist only in so far as external conditions exist that give rise to impressions in our ‘self.’”¹³
Leibniz, Hume, and Kant as well as their schools are guilty of the selfsame sophistry: “[Hegel] was great, on the one hand by his metaphysical results, on the other by his logical method; on the one hand as the crown of dogmatic philosophy, on the other as the founder of the dialectic, with its then revolutionary doctrine of historical development. Both these aspects of Hegel’s work revolutionized thought … the practical tendency of his metaphysics was, and is, to glorify existing institutions, to see in Church and State the objective embodiment of the Absolute Idea, his dialectic method tended to exhibit no proposition as unqualified truth, no state of things as final perfection … The validity of this view we need not here examine; it is sufficient to point out that Hegel, in his ‘Philosophy of History,’ endeavored to exhibit the actual course of the world as following the same necessary chain of development which, as it exists in thought, forms the subject of his logic … the development of the world therefore proceeds by action and reaction, or, in technical language, by thesis and antithesis, and these become reconciled in a higher unity, the synthesis of both … we might live to see another French Revolution, perhaps even more glorious than the first, leaving Social Democracy to try one of the greatest and most crucial experiments in political history.”¹⁴
We might live to see another French Revolution, perhaps even more glorious than the first: “To Hegel, the life process of the human brain is the demiurgos of the real world, and the real world is only the external, phenomenal form of ‘the Idea’ … it [the Hegelian Dialectic] includes in its comprehension and affirmative recognition of the existing state of things, at the same time also, the recognition of the negation of that state, of its inevitable breaking up; because it [the Hegelian Dialectic] regards every historically–developed social form as in fluid movement, and therefore takes into account its transient nature not less than its momentary existence; because it [the Hegelian Dialectic] lets nothing impose upon it, and is in its essence critical and revolutionary.”¹⁵
The rational dialectic of Hegel is in its essence critical and revolutionary? “The philosophy of Hegel is the algebra of revolution, it emancipates man to an extraordinary degree and leaves not a stone standing of the Christian world, of the world of outlived tradition.”¹⁶ Indeed, the two–headed beast of American irrationalism, the satanic creature of Chomskyism and Rortyism, leaves a path of intellectual destruction in its wake as it crawls on its crocodile–like paws, Russell, Wittgenstein, and Carnap on the one side, with Gödel, Tarski, and Popper on the other, while its filth encrusted Quinean and Kripkean tail slithers along behind.¹⁷
These modern European gentlemen, and they were not alone, reasoned about a part of the rational world, under the delusion that it is the whole of rationality, and thus they did not reason about the world at all: “When I hear the name ‘Hitler,’ I do feel it’s sort of analytic that the man was evil. But really, probably not. Hitler might have spent all his days in quiet in Linz … I say that a designator is rigid, and designates the same thing in all possible worlds.”¹⁸
Thus they became the victims of their own folly: Thus they fell prey to far greater reasoners. Certainly, it is not the case the realm of ultimate logical and linguistic reality is unintelligible and that something unknowable exists: “The ultimate ground of logic is the realm of truth without veil, the system of pure reason and the world of pure thought.”¹⁹
Destroyer of language and logic, grandiose corrupter of the American Spirit, the political and economic diabolism of Chomskyism and Rortyism is thus forever banned from the Sacred Halls of Americanism: “Thou Shall Not Pass Here,” is inscribed upon the uppermost chambers of American Raison d’État.²⁰
“The United States … imposes intolerable regimes on Asian, Latin American, and Middle East countries, and economically exploits the great majority of mankind who live at below–subsistence level to support American profit … The American government pursues a policy of genocide.”²¹
Certainly, it is not the case the realm of ultimate political and economic reality is unintelligible and that something unknowable exists: “The concrete Ideas, the minds of the nations, have their truth and their destiny in the concrete Idea which is absolute universality, i.e., in the world mind … as mind, it is nothing but its active movement towards absolute knowledge of itself.”²²
All decline and decay in American civilization is therefore irrationalism: “Catholicism is the oldest and greatest totalitarian movement in history,” babbles Sidney Hook, “other totalitarian movements have borrowed from it … [Christianity] can never be applied.”²³ All that is therefore mortally corrupt in America bears the rotten hallmark of modern irrationalism:
“If they do it it’s terrorism, if we do it it’s counter–terrorism. That’s an historical universal: Go back to Nazi propaganda the most extreme mass murders ever. If you look at Nazi propaganda, it’s exactly what they said: They said they are defending the populations and the legitimate governments of Europe like Vichy from the terrorist partisans who are directed from London, that’s the basic propaganda line … We did it therefore it’s a just cause: You can read that in the Nazi archives too.”²⁴
“It is not mere chance that the greatest philosopher of experimental empiricism — John Dewey — is also the greatest philosopher of democracy.”²⁵ Long ago, therefore, the Idealistic Spirit of a youthful and vibrant America in the firmament of great civilizations, was utterly debased by the sophistry of American philosophical irrationalism: It is the selfsame decadence that destroyed Old Europe in a firestorm of unreason, in the so–called modern democracies of liberalism, republicanism, nationalism, socialism and communism, — in the power of the people and the tyranny of the masses, in the contagion of the political and economic satanism of the 20th century:
“Logic, in the Hegelian use, is just that criterion of truth which we thought at first to find in Kant’s transcendental Logic … [Hegel] offers us Reason affirmative and negative, and affirmative only in and through its own negations.”²⁶
The New World is the greatest civilization in history because American Idealism is the Spirit of Americanism: American Idealism is the philosophy of Western civilization in the present age, the Spirit of rational political and economic order in the world: Roosevelt was a cripple; he was a physical weakling; he was a man with no legs; but his profound genius, his unswerving devotion to the cause of America, uplifted the American civilization to the heights of world power. Joseph Stalin, on the other hand, the man of steel, was a brawler, a thug, a hardened criminal and a cold–hearted killer: Stalin and Hitler sealed the fate of Europe and unleashed a floodtide of satanism that engulfed the earth in a firestorm of unreason. The Spiritual development of American civilization is the political and economic progress of humanity in the world, the result of the systematic and ruthless destruction of barbarism: This is also the ultimate verdict of the exact historiography and history of Westernism in the 20th century. Certainly, it is not the case the realm of ultimate reality is unintelligible and that something unknowable exists: “What is rational is actual, and what is actual is rational.”²⁷
The disintegration of modern European civilization in a floodtide of irrationalism, culminating in the collapse of Old Europe and the political and economic satanism of the 20th century, has absolutely nothing to do with the true and real spirit of science and technology in the world of today. It is rather the sophistry of the modern irrationalists: Locke, Leibniz, Hume and Kant.²⁸ “What other movement can hold up a positive ideal of equality in freedom which can simultaneously give hope to millions and shake the ideological foundations of totalitarianism?”²⁹ From whence comes this contagion of modern political and economic unreason?
The clash between East versus West unleashed the plague of irrationalism and the spiritual degeneration of modern Europe in the warfare of civilization versus barbarism, which is therefore also the titanic struggle between reason and unreason in the world: “Their deeds and destinies in their reciprocal relations to one another are the dialectic of the finitude of these minds, and out of it arises the universal mind, the mind of the world, free from all restriction, producing itself as that which exercises its right — and its right is the highest right of all — over these finite minds in the ‘history of the world which is the world’s court of judgement.’”³⁰
In the Empire of Paul Desmarais, all modern Canadian political and economic distinctions between liberalism, conservatism and socialism are therefore become merely relative, and therefore their notion is become outdated in the rational development of the Americanism in world history, and therefore the old political and economic conception of Canada is undone and yet also overcome in the period of the Québec Regime in Ottawa, 1968–2006.³¹ Ottawa is now the first sphere of Americanism: The Québec Regime therefore signalizes the end of modern European Raison d’État in Canada, — in the world historical sublation of Global civilisation.³² The selfsame political and economic rationality of Americanism is also evidenced in every other region of the 20th century, in the rise of the American world: In the Empire of Desmarais the old conception of Canada is therefore undone, but within the world historical realm of Globalism is yet also overcome …
The aggrandizement of the Western Spirit in the Global rational political and economic order of American civilisation and the abolition of barbarism in the world is therefore the true and real spiritual power of the sciences, philosophy and history, as well as religion, literature and the arts.
The Idea of America and the rational distinction between Americanism and anti–Americanism in the world of today is therefore the result of the struggle between superior and inferior ruling classes in the political and economic arena of 20th century world history: “Of all the disciplines, the study of the folly and achievements of man is best calculated to help develop the critical sense of what is permanent and meaningful amid the mass of superficial and transient events and decisions which engulf the presidency.”³³
The separation of the wheat from the chaff is therefore the work of the greatest American Idealists: Roosevelt, Wilson, Hoover, Roosevelt, Truman, Eisenhower, Kennedy, Johnson, Nixon, Ford, Carter, Reagan, Bush the Elder, Clinton, Bush the Younger, Obama and Trump, to name but a few…
Americanism is therefore the spiritual journey of humanity in the world historical realm of rational political and economic order: Globalism is thus the end of world history and the birth of Cosmism. This is the ultimate secret of Americanism in the world of today.³⁴
American Idealists of the earth unite under the banner of Americanism in the world!
ENDNOTES
1. Hegel, “Die Verfassung Deutschlands (1801–1802),” Sämtliche Werke: Schriften zur Politik und Rechtsphilosophie, Unter Mitwirkung von Dr. Otto Weiß, Hrsg., Georg Lasson, Band VII, Leipzig, 1913, 113: “Hier kann aber von keiner Wahl der Mittel die Rede [sein], brandige Glieder können nicht mit Lavendelwasser geheilt werden.”
2. Hegel, “Introduction: General Division of Logic,” Hegel’s Science of Logic, Arnold Vincent Miller, translator & John Niemeyer Findlay, forward, New York, 1976, 62. [1969]
See: Hegel, “Einleitung: Allgemeine Eintheilung der Logik,” Wissenschaft der Logik: Die objektive Logik, Erster Band, Zweite Ausgabe, Stuttgart und Tübingen, 1832, 30. [1812]
See also: Hegel, “Einleitung,” Wissenschaft der Logik: Die objektive Logik, Erster Band, Nürnberg, 1812, i–xxvii.
See: “On the 7th of November, 1831, Hegel finished the preface to a second edition of his Logic. In closing he recalled the legend that Plato revised the Republic seven times, and remarked that, despite this illustrious example, ‘the writer must content himself with what he has been allowed to achieve under the pressure of circumstances, the unavoidable waste caused by the extent and many–sidedness of the interests of the time, and the haunting doubt whether, amid the loud clamor of the day and the deafening babble of opinion … there is left any room for sympathy with the passionless stillness of a science of pure thought.’ Seven days later he died of cholera, and was buried, as he had wished, between Fichte and Solger.”
Robert Maynard Hutchins, editor in chief, “Biographical Note: Georg Wilhelm Friedrich Hegel, 1770–1831,” Great Books of the Western World: Hegel, vol. 46, Chicago, 1960, v–vi.
3. Eduard Gans, “Additions to The Philosophy of Right,” Great Books of the Western World: Hegel, vol. 46, Thomas Malcolm Knox, translator & Robert Maynard Hutchins, editor in chief, Chicago, 1960, Addition 86 = §135/129–Addition 152 = §258/141.
See: Eduard Gans, “Zusätze aus Hegels Vorlesungen, zusammengestellt,” Naturrecht und Staatswissenschaft im Grundrisse: Grundlinien der Philosophie des Rechts, mit den von Eduard Gans redigierten Zusätzen aus Hegels Vorlesungen, Georg Wilhelm Friedrich Hegel, neu hrsg., von Georg Lasson, Herausgegeber, Leipzig, 1911, Zusätze 86 = §135, 318–Zusätze 152 = §258, 349: “Den Standpunkt der Kantischen Philosophie hervorhoben … Es ist der Gang Gottes in der Welt, daß der Staat ist.”
See: “From the Kantian system and its highest completion I expect a revolution in Germany. It will proceed from principles that are present and that only need to be elaborated generally and applied to all hitherto existing knowledge.”
Hegel in Clark Butler & Christiana Seiler, editors and translators, Hegel: The Letters, Bloomington, Indiana, 1984, 35.
4. See: “The Meiner Verlag series of Hegel Vorlesungen, commencing in 1983, includes volumes that remedy drawbacks of the Werke volumes on these lectures–only topics; they distinguish the lecture series on the same topics in different years, so that there is now a more faithful representation available of what Hegel himself actually said in a given series, and how his thought, albeit not finalized, had developed or changed over time … one can see from them [the Lecture Transcripts] what Hegel actually said in a given series.”
Robert Fath Brown, editor and translator, “Editorial Introduction: 1. Background Issues,” Lectures on the Philosophy of Art: The Hotho Transcript of the 1823 Berlin Lectures (Together with an Introduction by Annemarie Gethmann–Siefert), Oxford, 2014, 1.
See also: “The transcripts known today for all the Berlin lecture series are consistently, even surprisingly, reliable testimonies … It may indeed be disconcerting that only today do we doubt — and not everyone does — that Hegel’s lectures … are actually reproduced authentically in the published edition … that did not become full–blown for more than a hundred and fifty years. We can hardly examine here all the reasons for this circumstance.”
Annemarie Gethmann–Siefert, “Introduction: The Shape and Influence of Hegel’s Aesthetics,” Lectures on the Philosophy of Art: The Hotho Transcript of the 1823 Berlin Lectures, Robert Fath Brown, editor and translator, Oxford, 2014, 7–176; 32–36–36–36.
See finally: “After Hegel’s death, his former students came together with the rather noble thought of assembling various transcripts of the lecture series he gave and to which they had access, hoping to bring to the light of a general public the “system” that [they] were convinced was completed for years and presented orally in the lecture hall. However, the methodologies through which they assembled these transcripts into standalone monographs, with the aid of Hegel’s own manuscripts for his lectures, is [are] dubious at best. They paid little to no attention to changes between different lecture courses, combining them as they saw fit to guarantee the logical progression of the dialectical movement as they interpreted it. But without the original source material, it was impossible to test the suspicion that they may have falsified Hegel’s own views. Indeed, it was all we had to go on to have any understanding of his views. Now, however, many manuscripts and transcripts — even ones not available to his students — have been found. When one compares these manuscripts and transcripts with the lectures published by his students, the differences between them are in no case simply philological niceties … this information may drastically challenge our historical picture of Hegel.”
Sean J. McGrath & Joseph Carew, editors, “Introduction: What Remains of German Idealism?” Rethinking German Idealism, Joseph Carew, Wes Furlotte, Jean–Christophe Goddard, Adrian Johnston, Cem Kömürcü, Sean J. McGrath, Constantin Rauer, Alexander Schnell, F. Scott Scribner, Devin Zane Shaw, Konrad Utz & Jason M. Wirth, contributors, London, 2016, 1–19; 4.
5. See: “The year 1992 poses a critical moral and cultural challenge for the more privileged sectors of the world–dominant societies. The challenge is heightened by the fact that within these societies, notably the first European colony liberated from imperial rule, popular struggle over many centuries has achieved a large measure of freedom, opening many opportunities for independent thought and committed action. How this challenge is addressed in the years to come will have fateful consequences. October 11, 1992 brings to an end the 500th year of the Old World Order, sometimes called the Colombian era of world history, or the Vasco da Gama era, depending on which adventurers bent on plunder got there first. Or ‘the 500–year Reich,’ to borrow the title of a commemorative volume that compares the methods and ideology of the Nazis with those of the European invaders who subjugated most of the world. The major theme of this Old World Order was a confrontation between the conquerors and the conquered on a global scale. It has taken various forms, and been given different names: Imperialism, neocolonialism, the North–South conflict, core versus periphery, G–7 (the 7 leading state capitalist industrial societies) and their satellites versus the rest. Or, more simply, Europe’s conquest of the world … ‘Hegel discoursed authoritatively on the same topics in his lectures on philosophy of history, brimming with confidence as we approach the final ‘phase of World–History,’ when Spirit reaches ‘its full maturity and strength’ in ‘the German world.’ Speaking from that lofty peak, he relates that native America was ‘physically and psychically powerless,’ its culture so limited that it ‘must expire as soon as Spirit approached it.’ Hence ‘the aborigines …gradually vanished at the breath of European activity.’ ‘A mild and passionless disposition, want of spirit, and a crouching submissiveness … are the chief characteristics of the native Americans,’ so ‘slothful’ that, under the kind ‘authority of the Friars,’ ‘at midnight a bell had to remind them even of their matrimonial duties.’ They were inferior even to the Negro, ‘the natural man in his completely wild and untamed state,’ who is beyond any ‘thought of reverence and morality — all that we call feeling’ ; there is ‘nothing harmonious with humanity … in this type of character.’ ‘Among the Negroes moral sentiments are quite weak, or more strictly speaking non–existent.’ ‘Parents sell their children, and conversely children their parents, as either has the opportunity,’ and ‘The polygamy of the Negroes has frequently for its object the having many children, to be sold, every one of them, into slavery.’ Creatures at the level of ‘a mere Thing — an object of no value,’ they treat ‘as enemies’ those who seek to abolish slavery, which has ‘been the occasion of the increase of human feeling among the Negroes,’ enabling them to become ‘participant in a higher morality and the culture connected with it’ … Hegel, Philosophy, 108–9, 81–2, 93–6; ‘the German world’ presumably takes in Northwest Europe … Hegel, Georg Wilhelm Friedrich. The Philosophy of History (Dover, 1956; Lectures of 1830–31).”
Noam Chomsky, Year 501: The Conquest Continues, Montréal/New York, Black Rose Books, 1993, 3–4–5–291–313.
See also: “Hegel discoursed authoritatively … in his lectures on philosophy of history.”
Chomsky, Ibidem, 4.
See finally: “Hegel’s own course notes and those of his students should be used with caution to clarify and illustrate the meaning of the texts he published during his lifetime … In general, the student notes written during or after Hegel’s classes should be used with caution … What has been said about the student notes must also be applied to the so–called Zusatze (additions), added by ‘the friends’ to the third edition of the Encyclopedia (1830) and the book on Rechtsphilosophie … Some commentators, however, seem to prefer the Zusatze over Hegel’s own writings; additions are sometimes even quoted as the only textual evidence for the interpretation of highly controversial issues. For scholarly use, however, we should use them only as applications, confirmations, or concretizations of Hegel’s theory. Only in cases where authentic texts are unavailable may they be accepted as indications of Hegel’s answers to questions that are not treated in his handwritten or published work. If they contradict the explicit theory of the authorized texts, we can presume that the student is wrong, unless we can show that it is plausible that they express a change in the evolution of Hegel’s thought … According to Leopold von Henning’s preface (pp. vi–vii) in his edition (1839) of the Encyclopädie of 1830, the editors of the Encyclopedia sometimes changed or completed the sentences in which the students had rendered Hegel’s classes.”
Adriaan Theodoor Basilius Peperzak, Modern Freedom: Hegel’s Legal, Moral, and Political Philosophy, Studies in German Idealism), Reinier Munk, series editor, Dordrecht, 2001, xvi–27–28–29–29.
See: Leopold Dorotheus von Henning, Hrsg., “Vorwort des Herausgebers,” Georg Wilhelm Friedrich Hegel’s Encyklopädie der philosophischen Wissenschaften im Grundrisse — Die Logik: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erster Theil, Erste Auflage, Sechster (6) Band, Berlin, 1840, v–viii.
See also: Leopold Dorotheus von Henning, Hrsg., “Vorwort des Herausgebers,” Georg Wilhelm Friedrich Hegel’s Encyklopädie der philosophischen Wissenschaften im Grundrisse — Die Logik: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erster Theil, Zweite Auflage, Sechster (6) Band, Berlin, 1843, v–viii.
Remark: Genuine Hegelianism, the true Gospel of Hegel which greatly influenced America over the years, especially in the decades before the Civil War, unlike impure Hegelianism, suspends judgement on matters where Hegel left us without any authorized treatise, because the speculative logical and dialectical system of the pure Hegel’s philosophical science of absolute idealism comes only from the originalausgabe.
On issues where Hegel left us without any authorized treatise we must use the surviving course notes as the only possible access to Hegel’s thought, while the ultimate criteria for their authenticity lie in the principles of his authorized work (Adriaan Peperzak): Refutations of Hegel’s philosophy which contain as premises statements from the non–authorized work are not inferentially equivalent with arguments which contain as premises statements from Hegel’s authorized work because the former involve only the “possible access” to Hegel’s thought. The authenticity and “possible access” of such statements as premises lies in their reconciliation to the principles of the originalausgabe. But the interpretative determination, the hermeneutical judgement that entails the semantic reconciliation, that makes these non–authorized statements “authentic,” and therefore acceptable as premises in arguments against Hegel, does not thereby make them inferentially equivalent to the statements from the originalausgabe: They involve only the “possible access” to Hegel’s thought, whereas the latter involve the actual access to Hegel’s thought. In other words, the difference here between interpretative possibility and actuality entails the distinction between weaker and stronger levels of inference in the demonstrability of the refutation: A strong refutation of Hegel’s philosophy therefore contains premises from the originalausgabe, whereas a weak refutation of Hegel’s philosophy contains premises from the originalausgabe and from the non–authorized work, while a sophistical refutation contains no premise from the originalausgabe. Refutation of the Hegelian philosophy is inseparable from Hegel philology: Therefore, dialectical inference is inseparable from dialectical hermeneutics, as the rational Hegelian notion of dialectical scientivity, — in the speculative logical and dialectical system of the pure Hegel’s philosophical science of absolute idealism.
See: “[The] more sympathetic tradition in Hegel scholarship has reasserted itself decisively since the middle of this century, to such an extent that there is now a virtual consensus among knowledgeable scholars that the earlier images of Hegel, as philosopher of the reactionary Prussian restoration and forerunner of modern totalitarianism, are simply wrong, whether they are viewed as accounts of Hegel’s attitude toward Prussian politics or as broader philosophical interpretations of his theory of the state.”
Allen W. Wood, editor, “Editor’s Introduction,” Elements of the Philosophy of Right, G.W.F. Hegel; Hugh Barr Nisbet, translator, Cambridge, 2003, vii–xxxii; ix. [1991]
6. Richard Rorty, Philosophy and Social Hope, London, 1999, 71.
See: “We can only explain what ‘philosophical thinking about experience’ is by reference to the sort of thing which Kant did.”
Richard Rorty, Philosophy and the Mirror of Nature, Princeton, 1980, 150.
7. See: “Gradually, Kant and Hegel conquered the universities of France and England … [Hegel’s] system could never have arisen if Kant’s had not existed.”
Bertrand Russell, History of Western Philosophy and its Connection with Political and Social Circumstances from the Earliest Times to the Present Day, London, 1947, 748–757.
8. Johann Eduard Erdmann, A History of Philosophy: German Philosophy Since Hegel, 4th German edition, vol. 3, London, 1899, 66–81.
9. See: “We irrationalists do not foam at the mouth and behave like animals … we Americans have been more consistent than the Europeans.” Richard Rorty, Philosophy and Social Hope, London, 1999, xix–xx.
10. See: “Come it will, and when ye hear a crashing such as never before has been heard in the world’s history, then know that at last the German thunderbolt has fallen. At this commotion the eagles will drop dead from the skies and the lions in the farthest wastes of Africa will bite their tails and creep into their royal lairs. There will be played in Germany a drama compared to which the French Revolution will seem but an innocent idyll. At present, it is true, everything is tolerably quiet; and though here and there some few men create a little stir, do not imagine these are to be the real actors in the piece. They are only little curs chasing one another round the empty arena, barking and snapping at one another, till the appointed hour when the troop of gladiators appear to fight for life and death. And the hour will come. As on the steps of an empty amphitheater, the nations will group themselves around Germany to witness the terrible combat.”
Heinrich Heine, Religion and Philosophy in Germany: A Fragment, Boston, 1959, xiv. [1834]
11. John Locke, An Essay Concerning Human Understanding, New Edition, 2 vols., New York, 1824, I/381–II/203. [1690]
See: “Locke was heavily involved in the slave trade, both through his investments and through his administrative supervision of England’s burgeoning colonial activities … The attempt to reconcile Locke’s involvement in the slave trade with his reputation as a philosopher of liberal freedom has a long history, beginning shortly after the abolition of the slave trade … Locke’s readers are faced with the problem of how he could have been so intimately involved in promoting an activity that he apparently knew to be unjustified … We are disturbed by the ease with which some commentators excuse Locke of racism or minimize its significance … to advocate, administer, and profit from a specifically racialized form of slavery is clear evidence of [Locke’s] racism, if the word is to have any meaning at all.”
Robert Bernasconi & Anika Maaza Mann, “The Contradictions of Racism: Locke, Slavery, and the Two Treatises,” Race and Racism in Modern Philosophy, Andrew Valls, editor, Ithaca/London, 2005, 89–89–90–91–91.
12. Cartesius: “Ego cogito, ergo sum, sive existo … ea enim est natura nostrae mentis, ut generales propostiones ex particularium cognitione efformet.”
Renatus Cartesius, “Secundæ Responsiones,” Œuvres de Descartes: Meditationes de Prima Philosophia, vol. 7, Charles Adam & Paul Tannery, éditeurs, Paris, 1904, 140–141. [1641]
Remark: How very clear and distinct are the ideas of Cartesius, coming from his very own hand, although his best translators are also clear and distinct, but less clear and less distinct than the very words of Cartesius himself, as found in his very greatest works, since his Latin is now a dead language, while his modern interpreters fail to elucidate the rational foundations of their sophistical critiques.
Some interpretations of Descartes are very ingenious:
“A decisive impetus to the interpretation I offer is imparted by Kant. While Kant’s concerns aren’t those of a professional historian of philosophy (although he has claims to have established the discipline), his backwards–directed perception is, I am convinced, far acuter than that of latter–day analysts. As I shall show towards the end, Kant’s writings contain the categorial polarity so central to my reading. Since I take my cue from Kant, the discussion of Descartes therefore has a slightly unusual historical cast: It is drawn forward by the Kantian terminus ad quem rather than pushed ahead from the scholastic terminus a quo … it is both mildly paradoxical and highly flattering to Kant that the lesson that might otherwise have been learned from him is completely missed, owing to his magnificent success in converting the field to his way of thinking. The dominant [12] metaphilosophy of our age has a Kantian provenance. Post–Kantian orthodoxy places philosophy in a characteristically oblique relation to science, divesting it of the dictatorial functions attributable to a foundational discipline. But Kant didn’t fail to say of his metaphilosophical revolution that it has substantive implications, which he puts by denying to man the possibility of knowledge of ‘things in themselves’; nearly enough, knowledge of the only kind that Descartes regards as worthy of the title … Descartes’ criticism of experience and knowledge as we know it — of the probable — isn’t immanently justified. If at all, it is justified only relative to a view of the world — a certain view — transcendent of our mundane patterns of cognition … Kant’s position is a development of the negative side of Descartes’ overall theory.”
Mark Glouberman, Descartes: The Probable and the Certain, Amsterdam, 1986, 11–11–12–346–346.
Remark: The rational distinction between Descartes, Spinoza, Berkeley and Hegel on the one side, as opposed to Locke, Leibniz, Hume and Kant on the other, is conceptualized world historically, — following in the footsteps of rational Hegelianism, — at once positively and negatively, which means dialectically: The universal notion of Western civilization, as opposed to European modernity in the strife between philosophy and sophistry (science and ideology), as the struggle between superior and inferior ruling classes, is therefore dialectically cognized as the conceptual rationality of universal freedom in the world of today.
Therefore, the idea of the Cartesian distinction between certainty and probability, as outlined above, is not the essence of the conceptual rationality of the history of Western philosophy and European modernity, which instead resides within the epistemological and ontological clash between reason and unreason, which is the world historical marrow of the former opposition, as the notion of universal freedom, — in rational Hegelian contradistinction to modern European right.
13. Joseph Stalin, “Anarchism or Socialism?” Works: 1901–1907, vol. 1, Moscow, 1954, 307–321.
See: Stalin, “Anarchism or Socialism?” Nobati, Musha, Akhali Tskhovreba, June–July 1906, 1–4.
See: “Rational Idealism is profound Knowledge of the Unknowable.” [Reinster Idealismus deckt sich unbewußt mit tiefster Erkenntnis]
Adolf Hitler, Mein Kampf: Zwei Bände in einem Band Ungekürzte Ausgabe, 851–855 auflage, München, 1943, 328.
See: “It may sound paradoxical: In Germany the question of Hegel is first of all a question of Kant.”
Hermann Glöckner, “Stand und Auffassung der hegelschen Philosophie in Deutschland, hundert Jahre nach seinem Tode,” Verhandlungen des ersten Hegelkongresses von 22. bis 25. April 1930 in Haag, Baltus Wigersma, Hrsg., Tübingen/Haarlam, 1931, 67–79; 79.
See finally: “It is now known that unlike Kant, Hegel was despised by the Nazis.”
Yitzhak Y. Melamed & Peter Thielke, “Hegelianism,” New Dictionary of the History of Ideas: Game Theory to Lysenkoism, vol. 3, Maryanne Cline Horowitz, editor in chief, New York, 2005, 977.
14. From the London School of Economics and Political Science in Bertrand Russell, German Social Democracy: Six Lectures, With an Appendix on Social Democracy and the Woman Question in Germany by Alys Russell, London and New York, 1896, 2–163.
See also: “No logical absurdity results from the hypothesis that the world consists of myself and my thoughts and feelings and sensations, and that everything else is mere fancy … Philosophy is to be studied, not for the sake of any definite answers to its questions, since no definite answers can, as a rule, be known to be true.”
Russell, The Problems of Philosophy, London, 1912, 34–249.
15. Karl Marx in Bertrand Russell, German Social Democracy: Six Lectures, London and New York, 1896, 4–5.
See: “In its mystified form, [the Hegelian] dialectic became the fashion in Germany … In its rational form it [the Hegelian Dialectic] is a scandal and an abomination to bourgeoisdom.”
Karl Marx, Ibidem, 5.
See also: “[Feuerbach] says that his present teaching, so far from being an unfolding of Hegelian theories, on the contrary originated in opposition to these theories. If any one is to be called his forerunner, let it be Schleiermacher … he afterwards said that the so-called Right Wing of the Hegelian school was the one which was in complete harmony with the master.”
Erdmann, Ibidem, 79.
16. Alexander Herzen, Selected Philosophical Works, Moscow, 1956, 521.
See: “An Absolute Idea, is a theological invention of the idealist Hegel … the ordinary human idea became divine with Hegel when it was divorced from man and man’s brain … Hegel’s ‘Absolute Idea’ gathered together all the contradictions of Kantian idealism.”
Lenin, Collected Works: Materialism and Empirio–Criticism, 1908, vol. 14, Moscow, 1977, 227–232. [1962]
17. See: “Kant was a turning point in the history of Western philosophy because he was a reductio ad absurdum of the attempt to distinguish between the role of the subject and the role of the object in constituting knowledge … Hegel himself used the terms ‘subjective’ and ‘objective’ … and used the term ‘union of subject and object’ to describe the end of history. This was a mistake.”
Richard Rorty, Philosophy and Social Hope, London, 1999, 49.
18. Saul Kripke, “Naming and Necessity,” Semantics of Natural Language, Donald Davidson & Gilbert Harman, editors, Dordrecht, 1972, 288–289.
See: “Surely there was no logical fate hanging over either Aristotle or Hitler which made it in any sense inevitable that they should have possessed the properties we regard as important to them.”
Kripke, Ibidem, 289.
See also: “[Hitler] was one of the most evil men in world history.”
William Alexander Jenks, “Adolf Hitler,” The World Book Encyclopedia, vol. 9, Chicago, 1971, 236.
See: Jenks, Vienna and the Young Hitler, New York, 1960.
19. Hegel, “Einleitung,” Wissenschaft der Logik: Die objective Logik, erster Band, Nürnberg, 1812, xiii.
20. See: “We cannot obey these murderers [Kennedy Administration]. They are abominable. They are the wickedest people who ever lived in the history of man and it is our duty to do what we can against them.”
Bertrand Russell (1 April 1961) in Harvey Arthur DeWeerd, Lord Russell’s War Crimes Tribunal, Santa Monica, 1967, 3.
21. Bertrand Russell (1963) in Harvey Arthur DeWeerd, Lord Russell’s War Crimes Tribunal, Santa Monica, 1967, 4.
22. Hegel, Great Books of the Western World: Hegel, vol. 46, Robert Maynard Hutchins, editor, Chicago, 1960, §352, 112.
23. Sidney Hook, Reason, Social Myths, and Democracy, New York, 1940, 76–105.
See: “The social principles of Christianity in so far as they are specifically Christian and construed in terms of the institutional behaviour of churches can never be adequate to profound social change.” Sidney Hook, “Is Marxism Compatible with Christianity?” Christianity and Marxism: A Symposium, S.L. Solon, editor, New York, 1934, 31.
See also: Bertrand Russell, Why I Am Not a Christian: And Other Essays on Religion and Related Subjects, London, 1957.
24. Noam Chomsky, “Interview Transcript,” from YouTube, 2015–2016.
25. Hook, Reason, Social Myths, and Democracy, 296.
26. John Dewey, “Kant and Philosophic Method,” Journal of Speculative Philosophy, 18(1 April 1884): 171–172.
See: “Kant, the founder of modernest philosophy … is the transition of the old abstract thought, the old meaningless conception of experience, into the new concrete thought, the ever growing, ever rich experience.”
Dewey, Ibidem, 162–174.
See also: John Dewey in Yervant Hovhannes Krikorian, editor, Naturalism and the Human Spirit, 1st edition, New York, 1944.
27. Hegel, Great Books of the Western World: Hegel, 6.
28. See: “Culture and cultural identities, which at the broadest level are civilization identities, are shaping the patterns of cohesion, disintegration, and conflict in the post–Cold War world … Intellectual and scientific advance, Thomas Kuhn showed in his classic The Structure of Scientific Revolutions, consists of the displacement of one paradigm, which has become increasingly incapable of explaining new or newly discovered facts, by a new paradigm, which does account for those facts in a more satisfactory fashion.”
Samuel Phillips Huntington, The Clash of Civilizations and the Remaking of World Order, New York, 1996, 20–30.
29. Sidney Hook, Social Democracy and America: 1976 Convention Statement of Social Democrats, USA, New York, 1976.
30. Hegel, Ibidem, §340, 110.
31. See: “Prime Minister Brian Mulroney has promised the labor movement a major voice in shaping policies adopted by his Progressive Conservative government. In a videotaped address yesterday to the CFL convention he said labor must play ‘a full partnership role’ with business and government in deciding the country’s future.” Anonymous, “Social Net Not Part of Trade Talks: Reisman,” The Montreal Gazette, 15 May 1986, A9.
32. See: “Jean–Louis Lévesque, the Montréal financier from far–away Gaspé, ‘knew first–hand the difficulties that awaited a French–Canadian in business, and therefore he took the young Paul Desmarais under his wing, and led him into the realm of French–Canadian high finance … The Lévesque which most Canadians have heard about is the great orator, René, the Minister of Natural Resources of the Province of Québec. Jean–Louis Lévesque is his wealthy distant cousin, who owns the largest financial empire in Québec.’”
Jules Bélanger, Jean–Louis Lévesque: La montée d’un Gaspésien aux sommets des affaires, Saint–Laurent, 1996, 138–166.
See also: “Paul Desmarais learned to always cultivate very close political and economic connexions with provincial and federal élites, so that every Premier of Québec and Prime Minister of Canada, at least since the time of Maurice Duplessis, used to eat from his hand … in the largest financial transaction in Canadian history, Paul Desmarais sold Consolidated–Bathurst, the crown jewel of the Québec pulp and paper industry, which had benefited from very generous subsidies from Québec taxpayers over the years, for $2.6 billion to American investors. The sale of the Montréal Trust later followed for some $550 million: Thus, Paul Desmarais ripped–off $3 billion in natural resources from the hard–working people of Québec … Paul Desmarais was probably the most corrupt businessman in Canadian history, and therefore he was also a very evil person.”
Robin Philpot, “Paul Desmarais: un bilan s’impose,” Le Devoir, 12 octobre 2013.
See also: Philpot, Derrière l’État Desmarais: Power, 2e édition, Montréal, 2014.
33. John Fitzgerald Kennedy, “How to Prepare for the Presidency,” The World Book Encyclopedia, vol. 15, Chicago, 1971, 681.
34. Those men and women who harness the vast political and economic powers of the internet, which are embryonic in the world of today, will become the first trillionaires: Their task is the project of Global rational political and economic order … the financial, commercial and industrial foundations of the Space Age.
This brief outline is the last of what remains of a manuscript, the labor of more than a decade, which was unfortunately lost some years ago: The details of which, for the most part, have long been obliterated from the author’s memory.
BIBLIOGRAPHY OF WORKS CITED
Anonymous, “Social Net Not Part of Trade Talks: Reisman,” The Montreal Gazette, 15 May 1986, A9.
Bélanger, Jules, Jean–Louis Lévesque: La montée d’un Gaspésien aux sommets des affaires, (Saint–Laurent: Fides, 1996).
Bernasconi, Robert & Anika Maaza Mann, “The Contradictions of Racism: Locke, Slavery, and the Two Treatises,” Race and Racism in Modern Philosophy, Andrew Valls, editor, (Ithaca/London: Cornell University Press, 2005), 89–107.
Brown, Robert Fath, translator and editor, “Editorial Introduction: 1. Background Issues,” Lectures on the Philosophy of Art: The Hotho Transcript of the 1823 Berlin Lectures (Together with an Introduction by Annemarie Gethmann–Siefert), (Oxford: Clarendon Press, 2014), 1–4.
Burbidge, John W., “Eduard Gans (1798–1839),” Historical Dictionary of Hegelian Philosophy, (Lanham, Maryland: The Scarecrow Press, 2008), 80.
Burdon, Richard (Viscount Haldane), “Introductory Preface,” Hegel’s Science of Logic, vol. 1, Georg Wilhelm Friedrich Hegel; Walter Henry Johnston & Leslie Graham Struthers, translators, (London: Cambridge University Press, 1929), 7–15.
Cartesius, Renatus, “Secundæ Responsiones,” Œuvres de Descartes: Meditationes de Prima Philosophia, vol. 7, Charles Adam & Paul Tannery, éditeurs, (Paris: Léopold Cerf, 1904), 128–159. [1641]
Chomsky, Noam, Year 501: The Conquest Continues, (Montréal/New York: Black Rose Books, 1993).
DeWeerd, Harvey Arthur, Lord Russell’s War Crimes Tribunal, (Santa Monica: The RAND Corporation, 1967).
Dewey, John, “Kant and Philosophic Method,” Journal of Speculative Philosophy, 18(1 April, 1884): 162–174.
Erdmann, Johann Eduard, A History of Philosophy: German Philosophy Since Hegel, 4th German edition, vol. 3, Williston S. Hough, translator, (London: Swann Sonnenschein, 1899).
Gans, Eduard, “Additions to The Philosophy of Right,” Great Books of the Western World: Hegel, vol. 46, Thomas Malcolm Knox, translator & Robert Maynard Hutchins, editor in chief, (Chicago: Encyclopedia Britannica, 1960), 115–150.
Gans, Eduard, “Additions to The Philosophy of Right,” Great Books of the Western World: Hegel, vol. 46, Thomas Malcolm Knox, translator & Robert Maynard Hutchins, editor in chief, (Chicago: Encyclopedia Britannica, 1960), Addition 1–Addition 194, 115–150. [Lasson, 2nd edition, 1921]
Gans, Eduard, “Zusätze aus Hegels Vorlesungen, zusammengestellt,” Naturrecht und Staatswissenschaft im Grundrisse: Grundlinien der Philosophie des Rechts, mit den von Eduard Gans redigierten Zusätzen aus Hegels Vorlesungen, Georg Wilhelm Friedrich Hegel, neu hrsg., von Georg Lasson, Herausgegeber, [=Hegels sämtliche Werke, Band VI], (Leipzig: Verlag von Felix Meiner, 1911), Zusätze 1 –Zusätze 194, 281–371.
Gethmann–Siefert, Annemarie, “Introduction: The Shape and Influence of Hegel’s Aesthetics,” Lectures on the Philosophy of Art: The Hotho Transcript of the 1823 Berlin Lectures, Robert Fath Brown, editor and translator, (Oxford: Oxford University Press, 2014), 7–176; 32–36–36–36.
Glöckner, Hermann, “Stand und Auffassung der hegelschen Philosophie in Deutschland, hundert Jahre nach seinem Tode,” Verhandlungen des ersten Hegelkongresses von 22. bis 25. April 1930 in Haag, Baltus Wigersma, Hrsg., (Tübingen/Haarlam: J.C.B. Mohr–H.D. Tjeenk Willink, 1931), 67–79.
Glouberman, Mark, Descartes: The Probable and the Certain, (Amsterdam: Rodopi, 1986).
Hegel, Georg Wilhelm Friedrich, Hegel: The Letters, Clark Butler, commentary & Christiana Seiler, editors and translators, (Bloomington, Indiana: Indiana University Press, 1984).
Hegel, “Einleitung,” Wissenschaft der Logik: Die objective Logik, erster Band, (Nürnberg: Johann Leonhard Schrag, 1812), i–xxvii.
Hegel, “Einleitung: Allgemeine Eintheilung der Logik,” Wissenschaft der Logik: Die objektive Logik, Erster Band, Zweite Ausgabe, (Stuttgart und Tübingen: J.F. Cotta’schen Buchhandlung, 1832), 30. [1812]
Hegel, “The Philosophy of Right,” Great Books of the Western World: Hegel, vol. 46, Thomas Malcolm Knox, translator & Robert Maynard Hutchins, editor in chief, (Chicago: Encyclopedia Britannica, 1960), vii–114.
Hegel & Eduard Gans , “The Philosophy of Right,” Great Books of the Western World: Hegel, vol. 46, Thomas Malcolm Knox, translator & Robert Maynard Hutchins, editor in chief, (Chicago: Encyclopedia Britannica, 1960), vii–150.
Hegel, “Introduction: General Division of Logic,” Hegel’s Science of Logic, Arnold Vincent Miller, translator & John Niemeyer Findlay, forward, (New York: The Humanities Press, 1976), 59–64. [1969]
Hegel, “Die Verfassung Deutschlands,” Samtliche Werke: Schriften zur Politik und Rechtsphilosophie, Unter Mitwirkung von Dr. Otto Weiß, Hrsg., Georg Lasson, Band VII (Der Philosophischen Bibliothek, Band 144), (Leipzig: Felix Meiner, 1913), 1–149.
Heine, Heinrich, Religion and Philosophy in Germany: A Fragment, John Snodgrass, translator & Ludwig Marcuse, editor, introduction, (Beacon Hill, Boston: Beacon Press, 1959), xiv. [1834]
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Hitler, Adolf, Mein Kampf: Zwei Bände in einem Band Ungekürzte Ausgabe, 851–855 Auflage, (München: Zentralverlag der NSDAP., Verlag Franz Eher Nachf., G.m.b.H., 1943). [1925]
Hook, Sidney, “Is Marxism Compatible with Christianity?” Christianity and Marxism: A Symposium, S.L. Solon, editor, (New York: 1934),
Hook, Sidney, Reason, Social Myths, and Democracy, (New York: The John Day Company, 1940).
Hook, Sidney, Social Democracy and America: 1976 Convention Statement of Social Democrats, USA, (New York: 1976).
Huntington, Samuel Phillips, The Clash of Civilizations and the Remaking of World Order, (New York: Simon & Schuster, 1996).
Hutchins, Robert Maynard, editor, “Biographical Note: Georg Wilhelm Friedrich Hegel, 1770–1831,” Great Books of the Western World: Hegel, vol. 46, Thomas Malcolm Knox, translator, (Chicago: Encyclopedia Britannica, 1960), v–vi.
Jenks, William Alexander, “Adolf Hitler,” The World Book Encyclopedia, vol. 9, (Chicago: Field Enterprises Educational Corporation, 1971),
Jenks, William Alexander, Vienna and the Young Hitler, (New York: Columbia University Press, 1960).
Kennedy, John Fitzgerald, “How to Prepare for the Presidency,” The World Book Encyclopedia, vol. 15, (Chicago: Field Enterprises Educational Corporation, 1971),
Knox, Thomas Malcolm, “Georg Wilhelm Friedrich Hegel,” Encyclopedia Britannica, 14th edition, vol. 11, (Chicago: William Benton, 1967), 298–303.
Kripke, Saul Aron, “Naming and Necessity: Lecture I, 20 January 1970,” Semantics of Natural Language (Synthese Library), № 40, Donald Davidson & Gilbert Harman, editors, (Dordrecht: Reidel Publishing Company, 1972), 253–355.
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HEGEL’S ORIGINALAUSGABE 1807–1821
Hegel, Georg Wilhelm Friedrich, System der Wissenschaft: Phänomenologie des Geistes, Erster Theil, (Bamberg und Würzburg: Joseph Anton Goebhardt, 1807).
Hegel, Georg Wilhelm Friedrich, Wissenschaft der Logik: Die objektive Logik, Erster Band, (Nürnberg: Johann Leonhard Schrag, 1812).
Hegel, Georg Wilhelm Friedrich, Wissenschaft der Logik: Die objektive Logik―Die Lehre vom Wesen, Erster Band, Zweites Buch, (Nürnberg: Johann Leonhard Schrag, 1813).
Hegel, Georg Wilhelm Friedrich, Wissenschaft der Logik: Die subjektive Logik―oder Lehre vom Begriff, Zweiter Band, (Nürnberg: Johann Leonhard Schrag, 1816).
Hegel, Georg Wilhelm Friedrich, Encyklopädie der philosophischen Wissenschaften im Grundrisse, zum Gebrauch seiner Vorlesungen, (Heidelberg: August Osswald’s Universitätsbuchhandlung, 1817).
Hegel, Georg Wilhelm Friedrich, Naturrecht und Staatswissenschaft im Grundrisse: Grundlinien der Philosophie des Rechts, zum Gebrauch fur seine Vorlesungen, (Berlin: Nicolaischen Buchhandlung, 1821).
HEGEL BIBLIOGRAPHY: ORIGINALAUSGABE 1827–1832 (ZWEITE & DRITTE AUSGABE)
Hegel, Georg Wilhelm Friedrich, Encyklopädie der philosophischen Wissenschaften im Grundrisse, zum Gebrauch seiner Vorlesungen, Zweite Ausgabe, (Heidelberg: Druck und Verlag von August Osswald, 1827). [1817]
Hegel, Georg Wilhelm Friedrich, Encyklopädie der philosophischen Wissenschaften im Grundrisse, zum Gebrauch seiner Vorlesungen, Dritte Ausgabe, (Heidelberg: Verwaltung des Oswald’schen Verlags (C.F. Winter), 1830). [1817 & 1827]
Hegel, Georg Wilhelm Friedrich, Wissenschaft der Logik: Die objektive Logik, Erster Band, Zweite Ausgabe, (Stuttgart und Tübingen: J.F. Cotta’schen Buchhandlung, 1832). [1812]
HEGEL BIBLIOGRAPHY: 1832–1845 BERLIN WERKE (ERSTE AUFLAGE)
Hegel, Georg Wilhelm Friedrich Hegel’s Philosophische Abhandlungen: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erste Auflage, Erster (1) Band, Karl Ludwig Michelet, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1832).
Hegel, Georg Wilhelm Friedrich Hegel’s Phänomenologie des Geistes: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erste Auflage, Zweiter (2) Band, Johann Schulze, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1832).
Hegel, Georg Wilhelm Friedrich Hegel’s Wissenschaft der Logik―Die objektive Logik―Die Lehre vom Seyn: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erster Theil, Erste Abtheilung, Erste Auflage, Dritter (3) Band, Leopold Dorotheus von Henning, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1833).
Hegel, Georg Wilhelm Friedrich Hegel’s Wissenschaft der Logik―Die objektive Logik―Die Lehre vom Wesen: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erster Theil, Zweite Abtheilung, Erste Auflage, Vierter (4) Band, Leopold Dorotheus von Henning, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1834).
Hegel, Georg Wilhelm Friedrich Hegel’s Wissenschaft der Logik―Die subjektive Logik―Die Lehre vom Begriff: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Zweiter Theil, Erste Auflage, Fünfter (5) Band, Leopold Dorotheus von Henning, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1834).
Hegel, Georg Wilhelm Friedrich Hegel’s Encyklopädie der philosophischen Wissenschaften im Grundrisse―Die Logik: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erster Theil, Erste Auflage, Sechster (6) Band, Leopold Dorotheus von Henning, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1840).
Hegel, Georg Wilhelm Friedrich Hegel’s Encyklopädie der philosophischen Wissenschaften im Grundrisse―Vorlesungen über die Naturphilosophie: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Zweiter Theil, Erste Auflage, Siebenter (7) Band, Karl Ludwig Michelet, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1842).
Hegel, Georg Wilhelm Friedrich Hegel’s Encyklopädie der philosophischen Wissenschaften im Grundrisse―Die Philosophie des Geistes: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Dritter Theil, Erste Auflage, Siebenter (7) Band, Ludwig Boumann, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1845).
Hegel, Georg Wilhelm Friedrich Hegel’s Grundlinien der Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundrisse: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erste Auflage, Achter (8) Band, Eduard Gans, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1833).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Philosophie der Geschichte: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erste Auflage, Neunter (9) Band, Eduard Gans, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1837).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Aesthetik: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Erste Theil, Erste Abtheilung, (Erster Band), Erste Auflage, Zehnter (10) Band, Heinrich Gustav Hotho, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1835).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Aesthetik: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Zweiter Theil, Zweite Abtheilung, (Zweiter Band), Erste Auflage, Zehnter (10) Band, Heinrich Gustav Hotho, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1838).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Aesthetik: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, Dritter Theil, Dritte Abtheilung, (Dritter Band), Erste Auflage, Zehnter (10) Band, Heinrich Gustav Hotho, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1838).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Philosophie der Religion: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, (Erster Band), Erste Auflage, Elfter (11) Band, Philipp Konrad Marheinecke, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1832).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Philosophie der Religion, nebst einer Schrift uber die Beweise vom Daseyn Gottes: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, (Zweiter Band), Erste Auflage, Zwolfter (12) Band, Philipp Konrad Marheinecke, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1832).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Geschichte der Philosophie: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, (Erster Band), Erste Auflage, Driezehnter (13) Band, Karl Ludwig Michelet, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1833).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Geschichte der Philosophie: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, (Zweiter Band), Erste Auflage, Vierzehnter (14) Band, Karl Ludwig Michelet, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1833).
Hegel, Georg Wilhelm Friedrich Hegel’s Vorlesungen über die Geschichte der Philosophie: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, (Dritter Band), Erste Auflage, Fünfzehnter (15) Band, Karl Ludwig Michelet, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1836).
Hegel, Georg Wilhelm Friedrich Hegel’s Vermischte Schriften: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, (Erster Band), Erste Auflage, Sechzehnter (16) Band, Friedrich Förster & Ludwig Boumann, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1834).
Hegel, Georg Wilhelm Friedrich Hegel’s Vermischte Schriften: Georg Wilhelm Friedrich Hegel’s Werke, Vollständige Ausgabe durch einen Verein von Freunden des Verewigten: D. Ph. Marheineke, D. J. Schulze, D. Ed. Gans, D. Lp. v. Henning, D. H. Hotho, D. K. Michelet, D. F. Förster, (Zweiter Band), Erste Auflage, Siebenzehnter (17) Band, Friedrich Förster & Ludwig Boumann, Hrsg., (Berlin: Verlag von Duncker & Humblot, 1835).
HEGEL BIBLIOGRAPHY: VORLESUNGEN AUSGEWÄHLTE NACHSCHRIFTEN UND MANUSKRIPTE 1983–2007
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (1): Vorlesungen über Naturrecht und Staatswissenschaft Heidelberg 1817–1818, Mit Nachträgen aus der Vorlesung 1818–1819, ―Nachgeschrieben von Peter Wannenmann, Claudia Becker, Wolfgang Bonsiepen, Annemarie Gethmann–Siefert, Kurt Rainer Meist, Friedrich Hogemann, Hans Josef Schneider, Walter Jaeschke, Christoph Jamme & Hans Christian Lucas, Herausgegeben, Mit einer Einleitung von Otto Pöggeler, Band 1, (Hamburg: Felix Meiner Verlag, 1983).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (2): Vorlesungen über die Philosophie der Kunst, Berlin 1823,―Nachgeschrieben von Heinrich Gustav Hotho, Annemarie Gethmann–Siefert, Hrsg., Band 2, (Hamburg: Felix Meiner Verlag, 1998).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (3): Vorlesungen über die Philosophie der Religion, Teil 1, Einleitung, Der Begriff der Religion, Walter Jaeschke, Hrsg., Band 3, (Hamburg: Felix Meiner Verlag, 1983).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (4): Vorlesungen über die Philosophie der Religion, Teil 2, Die bestimmte Religion, in zwei Bänden: Textband (a), Anhang (b), Mit einem Begriffs– Realien– und Personenverzeichnis zum Gesamtwerk, Walter Jaeschke, Hrsg., Band 4, (Hamburg: Felix Meiner Verlag, 1985).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (5): Vorlesungen über die Philosophie der Religion, Teil 3, Die vollendete Religion, Walter Jaeschke, Hrsg., Band 5, (Hamburg: Felix Meiner Verlag, 1984).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (6): Vorlesungen über die Geschichte der Philosophie, Teil 1, Einleitung in die Geschichte der Philosophie, Orientalische Philosophie, Pierre Garniron & Walter Jaeschke, Herausgegeben, Band 6, (Hamburg: Felix Meiner Verlag, 1994).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (7): Vorlesungen über die Geschichte der Philosophie, Teil 2, Griechische Philosophie, I, Thales bis Kyniker, Pierre Garniron & Walter Jaeschke, Herausgegeben, Band 7, (Hamburg: Felix Meiner Verlag, 1989).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (8): Vorlesungen über die Geschichte der Philosophie, Teil 3, Griechische Philosophie, II, Plato bis Proklos, Pierre Garniron & Walter Jaeschke, Herausgegeben, Band 8, (Hamburg: Felix Meiner Verlag, 1996).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (9): Vorlesungen über die Geschichte der Philosophie, Teil 4, Philosophie des Mittelalters und der neueren Zeit, Pierre Garniron & Walter Jaeschke, Herausgegeben, Band 9, (Hamburg: Felix Meiner Verlag, 1986).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (10): Vorlesungen über die Logik, Berlin 1831,―Nachgeschrieben von Karl Hegel, Udo Rameil, Hrsg., Herausgegeben unter Mitarbeit von Hans–Christian Lucas, Band 10, (Hamburg: Felix Meiner Verlag, 2001).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (11): Vorlesungen über Logik und Metaphysik, Heidelberg 1817,―Mitgeschrieben von Franz Anton Good, Karen Gloy, Hrsg., Band 11, (Hamburg: Felix Meiner Verlag, 1992).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (12): Vorlesungen über die Philosophie der Weltgeschichte, Berlin 1822–1823,―Nachschriften von Karl Gustav Julius von Griesheim, Heinrich Gustav Hotho & Friedrich Carl Hermann Victor von Kehler, Karl Brehmer, Karl–Heinz Ilting & Hoo Nam Seelmann, Herausgegeben, Band 12, (Hamburg: Felix Meiner Verlag, 1996).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (13): Vorlesung über die Philosophie des Geistes, Berlin 1827–1828,―Nachgeschrieben von Johann Eduard Erdmann & Ferdinand Walter, Franz Hespe & Burkhard Tuschling, Herausgegeben, Band 13, (Hamburg: Felix Meiner Verlag, 1994).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (14): Vorlesungen über die Philosophie des Rechts, Berlin 1819–1820,―Nachgeschrieben von Johann Rudolf Ringier, Emil Angehrn, Martin Bondeli & Hoo Nam Seelmann, Herausgegeben, Band 14, (Hamburg: Felix Meiner Verlag, 2000).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (15): Vorlesungen über philosophische Enzyklopädie,
Nürnberg 1812–1813,―Nachschriften von Christian Samuel Meinel & Julius Friedrich Heinrich Abegg, Udo Rameil, Hrsg., Band 15, (Hamburg: Felix Meiner Verlag, 2002).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (16): Vorlesungen über die Philosophie der Natur, Berlin 1819–1820,―Nachgeschrieben von Johann Rudolf Ringier, Martin Bondeli & Hoo Nam Seelmann, Herausgegeben, Band 16, (Hamburg: Felix Meiner Verlag, 2002).
Hegel, Georg Wilhelm Friedrich, Vorlesungen, Ausgewählte Nachschriften und Manuskripte (17): Vorlesungen über die Philosophie der Natur, Berlin 1825–1826,―Nachgeschrieben von Heinrich Wilhelm Dove, Karol Bal, Gilles Marmasse, Thomas Posch & Klaus Vieweg, Herausgegeben, Band 17, (Hamburg: Felix Meiner Verlag, 2007).
HEGEL’S RECHTSPHILOSOPHIE: SELECT BIBLIOGRAPHY 1821–2013
1. Georg Wilhelm Friedrich Hegel, Grundlinien der Philosophie des Rechts. Naturrecht und Staatswissenschaft im Grundrisse. Zum Gebrauch für seine Vorlesungen, [=Originalausgabe] (Berlin: Nicolaische Buchhandlung, 1821).
2. Eduard Gans, Herausgegeber, Georg Wilhelm Friedrich Hegels Grundlinien der Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundrisse, Hrsg., von Eduard Gans, [=Georg Wilhelm Friedrich Hegels Werke, Vollstandige Ausgabe durch einem Verein von Freunden des Verewigten, Band 8], (Berlin: Verlag von Duncker und Humblot, 1833). [Zweite Auflage, Berlin 1840; Dritte Auflage, Berlin 1854]
3. Gerardus Johannes Petrus Josephus Bolland, Herausgegeber, Georg Wilhelm Friedrich Hegels Grundlinien der Philosophie des Rechts mit einer Einleitung, (Leiden: A.H. Adriani, 1902).
4. Georg Lasson, Herausgegeber, Grundlinien der Philosophie des Rechts, Mit den von Eduard Gans redigierten Zusätzen aus Hegels Vorlesungen, Neu hrsg., von Georg Lasson, [=Hegels sämtliche Werke, Band VI], (Leipzig: Verlag von Felix Meiner, 1911). [Zweite Auflage, Leipzig 1921; Dritte Auflage, Leipzig 1930]
5. Alfred Baeumler, Herausgegeber, Hegels Schriften zur Gesellschaftsphilosophie: Teil I, Philosophie des Geists und Rechtsphilosophie, [=Die Herdflamme, Sammlung der gesellschaftswissenschaftlichen Grundwerke aller Zeiten und Volker, Band 11], (Jena: Verlag von Gustav Fischer, 1927).
6. Hermann Glockner, Herausgegeber, Grundlinien der philosophie des Rechts oder Naturrecht und Staatswissenschat im Grundrisse, Mit einem Vorwort von Eduard Gans, [=Georg Wilhelm Friedrich Hegel, Jubiläumsausgabe in zwanzig Bänden, Auf Grund des von Ludwig Boumann, Friedrich Förster, Eduard Gans, Karl Hegel, Leopold von Henning, Heinrich Gustav Hotho, Philipp Marheineke, Karl Ludwig Michelet, Karl Rosenkranz und Johannes Karl Hartwig Schultze besorgten Originaldruckes im Faksimileverfahren, Siebenter Band], (Stuttgart–Bad Cannstatt: Fromann, 1928).
7. Johannes Hoffmeister, Herausgegeber, Grundlinien der Philosophie des Rechts, mit Hegels eigenhändigen Randbemerkungen in seinem handexemplar der Rechtsphilosophie, [=Georg Wilhelm Friedrich Hegel, Sämtliche Werke, Neu kritische Ausgabe, Band XII], (Hamburg: Verlag Felix Meiner, 1955).
8. Karl Löwith & Manfred Riedel, Herausgegeben, Grundlinien der Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundrisse, [=Georg Wilhelm Friedrich Hegel: Studienausgabe in 3 Bänden, Ausgewählt und eingeleitet von Karl Löwith und Manfred Riedel, Band 2] (Frankfurt und Hamburg: Fischer Verlag, 1968).
9. Berhard Lakebrink, Herausgegeber, Grundlinien der Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundrisse, mit einer Einleitung hrsg., von Berhard Lakebrink, (Stuttgart: Reclam, 1970).
10. Eva Moldenhauer & Karl Markus Michel, Herausgegeben, Grundlinien der Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundrisse, mit Hegels eigenhändigen Notizen und den mündlichen Zusätzen, [=G.W.F. Hegel, Werke in zwanzig Bänden, Band 7], (Frankfurt: Suhrkamp Verlag, 1970).
11. Helmut Reichelt, Herausgegeber, Grundlinien der Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundrisse, mit Hegels eigenhändigen Notizen in seinem Handexemplar und den Mündlichen Zusätzen, (Frankfurt–Berlin–Wien: Ullstein, 1972).
12. Karl–Heinz Ilting, Herausgegeber, Die “Rechtsphilosophie” von 1820 mit Hegels Vorlesungnotizen 1821–1825, [=Georg Wilhelm Friedrich Hegel, Vorlesungen uber Rechtsphilosophie, 1818–1831: Edition und Kommentar in sechs Banden von Karl–Heinz Ilting, Zweiter Band], (Stuttgard–Bad Cannstatt: Frommann–Holzboog, 1974).
13. Hermann Klenner, Herausgegeber, Grundlinien der Philosophie des Rechts oder Naturrecht und Staatswissenschaft im Grundrisse, nach der Ausgabe von Eduard Gans herausgegeben und mit einer Einleitung versehen von Hermann Klenner, (Berlin: Akademie Verlag, 1981).
14. Klaus Grotsch, Elisabeth Weisser–Lohmann & Hermann Klenner, Herausgegeben, Grundlinien der Philosophie des Rechts, Verfasser des Anhangs Hermann Klenner, [=Georg Wilhelm Friedrich Hegel, Gesammelte Werke, Band 14, 1–3], (Hamburg: Felix Meiner Verlag, 2009–2011).
15. Horst D. Brandt, Herausgegeber, Philosophische Bibliothek: Grundlinien der Philosophie des Rechts, Band 638, [Auf der Grundlage der Edition des Textes in den Gesammelten Werken, Band 14], (Hamburg: Felix Meiner Verlag, 2013).
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