By Thom Brooks
Thom Brooks (ed.)
Hegel's Philosophy of correct offers a set of recent essays through prime foreign philosophers and Hegel students that study and discover Hegel's key contributions within the parts of ethics, politics, and the law.
The such a lot complete assortment on Hegel's Philosophy of correct available
Features new essays by means of major foreign Hegel interpreters divided in sections of ethics, politics, and law
Presents major new examine on Hegel's Philosophy of correct that may set a brand new ordinary for destiny paintings at the topic
“The essays are refreshingly freed from advanced jargon and, taken jointly, provide a very good sampling of contemporary paintings in Hegelian ethical and political philosophy. Summing Up: advised. Upper-division undergraduates via researchers/faculty; common readers.” (Choice, 1 October 2012)
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Additional info for Hegel's Philosophy of Right
But if we read right in terms of material inferences in which value is realized, references to higher right and richer content are relatively unproblematic. We can think of the earlier stages as working with abstract descriptions of first-order value (property, welfare) in order to develop a basic framework for practical inference, and later stages as taking the framework for granted while setting out a more determinate structure of first-order value. So while there is no supremely overriding appeal to sheer formality, to the abstract framework floating free of the determinate practice, the richer forms of right build upon the abstract framework.
In rule consequentialism the rules are assessed in terms of consequences, while individual action is assessed in terms of rules. In Ethical Life as I have presented it, the institutions are assessed in terms of consequences and individual action is assessed largely in terms of how well it fits the institutional norms. Despite this structural similarity, the comparison is in fact quite misleading. ” This is the idea that although consequentialism may be true as a matter of philosophy, of theory, it would lead to worse outcomes if consciously pursued by agents themselves.
As we have seen, the trouble with the purely universal capacities and norms is that they seem to take no definite object. But Hegel does in fact conceptualize the abstract norms themselves as objects of the will, and he does so precisely in the service of making a transition to a more determinate sphere (a dynamic that I spell out in section 4). Once we read right as a category implicated in what we think of as value, Hegel’s claims about the development of Right through the Concept, and the possible collisions between the levels, become more tractable.
Hegel's Philosophy of Right by Thom Brooks