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Hegel: Elements of the Philosophy of Right (Cambridge Texts in the History of Political Thought), by Georg Wilhelm Fredrich Hegel
PDF Download Hegel: Elements of the Philosophy of Right (Cambridge Texts in the History of Political Thought), by Georg Wilhelm Fredrich Hegel
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This book is a translation of a classic work of modern social and political thought. Elements of the Philosophy of Right, Hegel's last major published work, is an attempt to systematize ethical theory, natural right, the philosophy of law, political theory, and the sociology of the modern state into the framework of Hegel's philosophy of history. Hegel's work has been interpreted in radically different ways, influencing many political movements from far right to far left, and is widely perceived as central to the communitarian tradition in modern ethical, social, and political thought. This edition includes extensive editorial material informing the reader of the historical background of Hegel's text, and explaining his allusions to Roman law and other sources, making use of lecture materials which have only recently become available. The new translation is literal, readable, and consistent, and will be informative and scholarly enough to serve the needs of students and specialists alike.
- Sales Rank: #82677 in Books
- Brand: Brand: Cambridge University Press
- Published on: 1991-10-25
- Released on: 1991-10-31
- Original language: German
- Number of items: 1
- Dimensions: 8.50" h x 1.50" w x 5.43" l,
- Binding: Paperback
- 569 pages
- Used Book in Good Condition
Review
"Altogether...a work of sound scholarship and balanced judgement. It makes Hegel reliably accessible, and about as clear and readable as he can be. In addition, the critical apparatus makes their work into a valuable stepping stone for the study of the other texts and sources with which more advanced students and professional scholars must be concerned." Canadian Philosophical Reviews
Language Notes
Text: English (translation)
Original Language: German
About the Author
Georg Wilhelm Friedrich Hegel (1770-1831) was a German philosopher and a major figure in German Idealism.
Allen W. Wood is Ruth Normal Halls Professor at Indiana University, Bloomington, and Ward W. and Priscilla B. Woods Professor, Emeritus, at Stanford University.
Raymond Geuss is Emeritus Professor in the Faculty of Philosophy at the University of Cambridge.
Quentin Skinner is Barber Beaumont Professor of the Humanities at Queen Mary, University of London. He is a Fellow of the British Academy and the Academia Europaea, and a foreign member of many other learned societies. His scholarship, which is available in more than twenty languages, has won him numerous awards, including the Wolfson Prize for History in 1979 and a Balzan Prize in 2006. His books include The Foundations of Modern Political Thought (2 volumes, 1978), Reason and Rhetoric in the Philosophy of Hobbes (1996), Liberty Before Liberalism (1998), Hobbes and Republican Liberty (2008), Forensic Shakespeare (2014) and a three-volume collection of essays, Visions of Politics (2002).
Most helpful customer reviews
51 of 53 people found the following review helpful.
nice edition of an important book
By A Customer
Well first off a bit about Hegel: It was, until recently, quite fashionable in English speaking coutries to dismiss Hegel as a charlatan, an apologist for totalitarianism, and an embarassment to the title of philosopher. That's changing, and I tend to think it's for the good. There's a good bit of nonsense in Hegel, but there's also some very important philosophy.
The problem with not dismissing Hegel is that he's one of the most difficult philosophers to make sense of; there are passages, and perhaps entire books, of Hegel's that no one honestly understands. Luckily, the "Elements Philosophy of Right" is not only one of the easier of Hegel's books to read (easy being a relative term), but also the most relevant for the general reader. Since Hegel is speaking of concrete institutions he's much easier to follow here than in most other works. Also, I tend to agree with Wood that Hegel's main contribution to philosophy is in the field of ethics and political philosophy, and this book is the best summation of Hegel's ethical theory.
Okay enough about Hegel, onto this edition of the POR. This edition is great, and anyone who's had the misfortune of readng its predecessors will appreciate just how great. For one thing, the translation is good. Yes Hegel is tough to read, but not as hard to read as many English speaking people think; the English translations are generally terrible. This edition also has Hegel's notes on the work on the same page with what he initially published, unlike other editions, which generally put them at the end. In the earlier editions one had to either turn back and forth constantly, or skip the notes, and one shouldn't skip them because rather than being mere footnotes these notes tend to explain or expand upon the point Hegel is making in rather crucial ways. Probably the best thing about this edition is Allen Wood's excellent introduction, which does an admirable job of clearly summarizing the main theses of this difficult work, while putting Hegel into historical perspective and explaining the continuing relevance of his ethical theory.
39 of 43 people found the following review helpful.
consider an alterative
By Alan White
This edition is an enormous improvement over the Knox version published by Oxford, but I have done a third version that I hope you'll consider. Three of its advantages: (1) unlike Wood, I don't proceed on the assumption that Hegel's dialectical logic is nonsensical, so I attempt to clarify it, both in the translation and in notes; (2) additional materials from student transcriptions of Hegel's lectures are included with the sections they relate to, not in endnotes; (3) my edition has no endnotes, only footnotes, so readers don't have to waste time flipping to the end of the book to find what is often irrelevant and distracting information. For more on my edition (titled HEGEL'S PHILOSOPHY OF RIGHT), see the review by Peter Kalkavage on its Amazon page.
Again, I much admire this edition, and if it had been available when I started mine, I wouldn't have started at all. That said, I do think that mine offers significant advantages, including those listed above.
2 of 2 people found the following review helpful.
Guild and Constitutional Monarchy
By Jacob
Hegel gives primacy to constitutional monarchy, but wants a government that allows civic participation. Citizens should participate in government as part of a subset of the whole–not as individuals. Hegel calls these subsets “corporations.” I don’t know to what extent corporations in the mid-19th century resemble corporations today. But we can view it another way by calling them “estates,” which is exactly how medieval many participated in the monarchical order.
Hegel wants a constitutional monarchy, to which I have grave misgivings. I understand why, though. At that time in Europe, the old liturgical tradition had largely been eradicated. Institutions tended to reflect raw power. Hegel likely saw "traditional" monarchies as absolute monarchies and wanted to mute that tendency.
Most interesting, he sees the monarch--properly understood--as the concrete embodiment of a culture's values. It's also important to point out that Hegel did not mean by "state" what we mean by it, simply the bureaucratic apparatus that takes away liberty. He meant the combined culture and volk.
The Foundations of the Modern State
Monarchy as the Representative Individual: consistent with his earlier points, Hegel notes that there must be some way for the individual to retain his subjective right, yet at the same time freely and fully identify with the community (Staat). This happens by way of monarchy. Beneath the monarchy are Estates, who mediate the King to the people. Nowhere does Hegel mean representation according to our usage today. The King does not "represent" the will of the people, but through his kingly majesty allows the people to identify.
The French Revolution: Political Terror
Hegel defines it as "absolute, unlimited freedom." Complete freedom means that outcome should be decided by me. Of course, since I am in society it is not decided by me alone. Therefore, complete freedom is decided by the strongest individual. This is the conclusion of indivdiualism ala Locke.
I think the reason is that if Hegel is right and one should view the Modern Narrative as a continuation of the French Revolution, then the only moral alternative is to reject said narrative. Hegel's challenge to modernity: the modern ideology of equality and of total participation leads to a homogenization of society. This shakes men loose from their traditional communities but cannot replace them as a focus of identity" .
Translation: all natural societies organically flow from a unified belief system/ethnos (cf. Augustine, City of God, 19.4). Modernity is the negation of this. Without this unified system of belief, men cannot "connect" to one another. Thus, no real community. Thus, no real unity and society is held together by force (ala Hegel on Rome) and terror (ala Hegel on France).
Hegel's conclusion, which Taylor rejects, is a rationalized monarchy. Hegel was a monarchist but he was not a traditionalist, and for that reason he was not a conservative. He agreed with the older conservatives that society must be founded on authority, estates, and a strong monarch; Hegel, however, based these spheres, not on divine right or tradition, but on reason. In this sense Hegel stands firmly in the Enlightenment.
According to Hegel France is utterly lost in terms of a political future. England is better, but she is not far behind in spiritual rot, for England (like America today) is run riot with an excess on particular rights. And in this chaos of individualism, special interest groups backed by powerful elites have taken control (like America today).
"The only force which could cure this would be a strong monarchy like those late medieval kings which forced through the barons the rights of the universal. But the English have crucially weakened their monarchy; it is powerless before Parliament which is the cockpit of private interests.
Hegel wanted man to participate in civic life, and I think he was able to avoid the two extremes of absolute monarchy and oligarchic Republicanism. While Hegel wanted man to participate in the civitas, he knew that man as an individual among (often wealthier and more powerful) individuals, could not participate in civic life. For example, if all that matters is "individualism," then the strongest individual wins--and your claims are marginalized. This is more often a problem in Republics than in monarchies, for a monarch can often block and shut down the "rich oligarchs."
What Hegel opted to do was posit the Guild (he calls it "corporation." I will not call it that because it connotes and denotes something different today). The Guild (or Guilds), which represents the workers and the individuals, can allow man to face "Big Business" and "Big Capital," not as a mere individual, but as a group of workers.
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