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Hegel : A Biography

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Title: Hegel : A Biography
by Terry Pinkard
ISBN: 0521496799
Publisher: Cambridge Univ Pr (Trd)
Pub. Date: May, 2000
Format: Hardcover
Volumes: 1
List Price(USD): $50.00
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Average Customer Rating: 5

Customer Reviews

Rating: 5
Summary: a classic
Comment: Cambridge obviously chose the right man for the job (and they've done so more often than not in their wonderful new series of philosophy biographies). Pinkard's biography is a masterpiece. Almost every corner of Hegel's life is dealt with in an interesting way, but I would single out two aspects of this book as being the finest: 1. His strictly philosophical discussion of the period between Kant and Hegel is wonderful. Numerous book-length studies of this period are available, but Pinkard covers the same ground more concisely and far more lucidly. 2. Some reviewers compliment Pinkard's treatment of the early Hegel, which is certainly quite fine. However, there has already been scholarly discussion of the Tuebingen period; ironically, it is always the concluding _Berlin_ period that has received too little attention in biographical sketches of this philosopher. Sure, by then he was world famous and collecting honors and prizes, but I had never received any taste of his Berlin life at all from any biographical summary: nothing but lists of his lecture courses and throwaway accounts of his death. Pinkard takes care of this problem, bringing the late Hegel to life. My only regret is that we can't hire Pinkard to write biographies on another 15 or 20 major figures.

Hey, Cambridge-- when are you going to do Leibniz?

Rating: 5
Summary: brilliant
Comment: It would be difficult to justify a biography of a philosophy as being essential: if you want to understand a philosopher you should read their works instead. But Pinkard manages to wage an astonishingly battle on two fronts: first, elaborating on his philosophical development with a view towards prominent influences and second, foisting off common misconceptions about Hegel.

So, for part one. Hegel is difficult. It was, as I learned, his distinguishing mark in early years: "more obscure than Fichte!" was something like a slogan. Pinkard does a marvellous job of showing the diversity and complexity of Hegel's experience (the chapters on his university friendship with Schelling and Hoderlin are especially absorbing) and pulling out some of the more unexpected sources of his thought. (Adam Smith and Gibbon and the New Testament, for example.) Ever since Dilthey more attention has been payed to Hegel's early work and for good reason. Moving from this account Pinkard gives excellent insights into the genesis and exposition of Hegel's notoriously difficult "system." Having been absoloutely dumbfounded by Hegel in the past I think this book is the best possible introduction to what Hegel is up to in his Philosophical work. Pinkard in addition to being keen has some serious philosophical chops so he brings out some aspects of Hegel that get overlooked.

As for the second front Pinkard does a great job of countering some of the more cartoonish and absurd pictures of Hegel: the pioneer of German nationalism, the doddering obscurantist, the proto-fascist conservative. Pinkard does a good job showing how the most common images of hegel are thorough characters whose longevity has more to do with the fact that few people actually read or know much about Hegel. I particularly liked the way Hegel's complex political commitments were mapped out and how the more intimate aspects of Hegel the person (his addiction to whist, his love of coffee) were brought out.

I am given to understand that Hegel scholarship is experiencing something of a revival these days, and by my account Pinkard's biography should be at the forefront of any movement. He deserves a great deal of credit for producing a skillfull, well-written and insightful work on an extremely difficult thinker.

Rating: 5
Summary: Logical Concupiscence and the Flight from the Unconscious
Comment: Hegel's philosophical perspective digs deeply into the rhythms of the real, expressing an omnivorous quality that is remarkable for both its sheer beauty and its conceptual power. Whether or not he solved the knotty issues bequeathed to him by Kant concerning the structure and limits of consciousness (I go back and forth on this issue), he certainly probed into the ways in which self-consciousness shapes itself as entwined with history and the self-alienated realms of nature. For me, he is the model of what philosophical query should be. Such ramified query must be couragous, unrelenting, bound by what gives itself over to self-consciousness to live-through, and sensitive to the generic powers of language. In Terry Pinkard's biography we find such a Hegel. He is presented within the context of an unrelenting series of negations that push against his inner philosophical drive. We learn a great deal about how he sharpened his political awareness, both in terms of the French Revolution and its aftermath, and in terms of the always shifting realm of academic politics (as embedded in German State politics). What I especially appreciate is Pinkard's presentation of how Hegel came to know of his Stuttgart provincialism and how he overcame much of it--in particular, his Lutheran distaste for Catholicism. Pinkard pushes us past the normal left-wing vs. right-wing readings of the late Hegel by showing that both aspects were fully operative, perhaps for different reasons, and that his views on Christianity were not career enhancing expressions of Prussian sanctioned Lutheran conservativism. For example, Hegel rejected any hint of biblical literalism, an immortal personal soul, a literal reading of creation, and the notion of a personal god "begetting a son"(p. 589). It is clear from Pinkard's reading that Hegel had a strong, if feared and abjected by him, impulse toward creating a world religion (much like his despised colleague Schleiermacher). In short, Hegel's pro-Napoleonic and emancipatory tendencies remained strong until the end. A psychoanalyst would ask: what drove Hegel toward his pan-logicism? My sense is that he deeply feared madness (consider the dementias of Holderlin and Hegel's sister) and that he sensed the possibility of disintegration within himself (as argued by Alan Olson in his "Hegel and the Spirit," Princeton 1992). His materialized and thickened Wissenschaft of logic provided him with a bulwark against the unconscious (as it was presented by his friend/enemy Schelling in 1808 with his concept of das Regellose--the unruly ground). He likewise rejected Egyptian art because it merely evoked the "measureless," unlike the art of the classical Greeks that found measure (and hence, safety). Yet his desire to devour the world, perhaps motivated by his flight from the unruly unconscious, was the root source for his unsurpassed series of philosophical productions. Pinkard has a muted sense of this divide in Hegel and shows it operating, I think, in Hegel's ambivalence about the Romantic flights of some of his friends. Pinkard has done something quite impressive with this work and many of us now have a much more compelling picture of the fragmented wholeness of Hegel. We see a man on the margins who produced great works which were initially surrounded by silence. We see a justly ambitiuous thinker who had to push against the wall of mediocrity around him to gain contact with the powers who could free him from lowly high school teaching and newspaper work so that he could enter the world of the university. And we see a man who, unlike Kant, reveled in the delights of physical embodiment and the material conditions of the world. Above all, Hegel's work shines through as his profound whole-making answer to his and the world's fragmentary features. Unlike most, his flight from the unruly ground bore positive fruits, even if he left much of the unconscious of nature and the self to be explored by others.

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