The current debate surrounding Hegel's logical theory of the concept revolves around Hegel's concept of ‘double shine’. After presenting the relevant positions of the discussants and elucidating their differences, the author tries to advance the current discussion by commenting on these differences. In doing so, the author argues that the essence- and concept-logical background of ‘shine’ and ‘double shine’ respectively is crucial for the understanding of the double shine.

The aim of this paper is to contribute to debate on Hegel's conception of the relationship between religion and philosophy by proposing that it can be a read as a division of labour between Christian religion and speculative philosophy. This reading allows us to understand better Hegel's idea that religion and philosophy have the same content in two different forms. I distinguish between the institutional and the intrapersonal dimensions of Hegel's claim of a division of labour between religion and philosophy. I then turn to a critique of Hegel's philosophy of religion by showing how David Friedrich Strauss's concluding dissertation from The Life of Jesus, Critically Examined can call our attention to some internal tensions within Hegel's conception. Although Strauss's interpretation does not present an insurmountable objection against Hegel's conception of a division of labour, it can help to illuminate to what extent Hegel oversimplified the practical implications that his conception might have for the priest's attempt to continue his instruction to the members of his community.

Interest in The German Ideology has largely focused on the ‘chapter’ on Feuerbach—invariably the focus of the various abridgements in which the work is usually read. But this does not reflect the weighting of the text itself, which is dominated by Marx and Engels's critique of the radical egoist philosopher Max Stirner. Which begs the question: just why did they spend so much time and effort writing about Stirner? In this paper, I will provide an answer—which comes down to three related points. The first concerns the critique of reason; the second, egoistic self-interest. On both of these two points, Stirner makes a novel contribution—contributions which Marx and Engels feel clear affinities with. However, Stirner can ultimately be seen to get these two points, as it were, the wrong way around. This then leads to the third point: Stirner's misunderstanding of the nature of Communism. To clarify the nature of Communism, then, Marx and Engels were compelled to turn Stirner on his head.

In this paper I examine Brandom's account of Hegel's claim that the content of an intention can only be determined retrospectively. While Brandom's account, given in Chapter 11 of A Spirit of Trust, sets a new standard for thinking about this topic, I argue that it is flawed in three important respects. First, Brandom is not able to make sense of a distinction that is central for Hegel, namely, between the consequences of an action that ought to have been foreseen by an acting agent, given the right of objectivity of the action, and unforeseeable consequences that are completely contingent. Second, Brandom incorrectly conceptualizes the disparity and unity that all actions display as temporally successive features of an action, rather than as speculatively identical features. Third, Brandom's account cannot make sense of cases of retrospective determination that involve self-deception, and this demonstrates that he misses something critical about Hegel's account of action, namely, that action is expressive of the logic of essence.

With Hegel on Being, Stephen Houlgate presents an impressive philosophical analysis of one of the most obscure, but also most important texts of the whole Western philosophical tradition. Houlgate's book is an in-depth systematic investigation of the entire doctrine of being of Hegel's mature logical system. This work takes up and develops a series of reflections presented in The Opening of Hegel's Logic (2006), which were dedicated to the first two chapters of the section on quality in the Science of Logic, and extends them to the further two sections of the first part of Hegel's mature system. Houlgate's text is thus particularly interesting, especially if one considers that not many Hegel scholars have dealt with the difficulties of the sections dedicated to quantity and measure. This is probably due to the complexity of the dialectic of the categories involved in these sections of the Logic and to the necessity of approaching Hegel's dialogue with the exact and natural sciences of his time. On the interaction of Hegel's philosophy with these scientific contributions, Houlgate offers us particularly significant pages. Suffice to mention the excursus on differential calculus at the end of the section dedicated to quantity, or the analysis of the relevance of Galileo Galilei's and Johannes Kepler's discoveries in the context of the analysis of realized measure.

Hegel's Science of Logic is one of the most challenging books in the philosophical library. Its primary text is a mass of abstract terms, woven into sentences that become quite complex. That text avoids illustrations or examples, but plunges on from paragraph to paragraph as the concepts being discussed subtly change their character, develop associations with contrary terms, become part of a complex network of reciprocal interaction, and then collapse into a new integrated thought which then serves as an immediate beginning for the next discussion.

Stephen Houlgate's long-awaited two volumes on Hegel's Logic of Being offer a thorough presentation and a detailed reconstruction of the Doctrine of Being, which constitutes the first part of the first division of Hegel's Science of Logic (appeared in 1812 in the first edition; revised in the second edition of 1832 published after Hegel's death). The first volume takes on the logic of Quality and the transition to Quantity while the second volume addresses the logic of Quantity and Measure leading up to the transition to Essence. Along with the Doctrine of Essence, the Doctrine of Being occupies the first main division of Hegel's Logic or Objective Logic, which is followed by the Subjective Logic, or Doctrine of the Concept, as its second main division. Within Hegel's philosophical system, the Logic is followed by the Philosophy of Nature and the Philosophy of Spirit, the three main parts of the Encyclopaedia of the Philosophical Sciences (appeared in the three editions of 1817, 1827, 1830). Chronologically, but also systematically (at least in a qualified way),1 the Logic is preceded by the 1807 Phenomenology of Spirit. This brief sketch may help us locate the object of Houlgate's volumes within Hegel's philosophy as a whole.

It is a heroic enterprise to develop a systematic reading of Hegel's Doctrine of Being, the first of three books in the Science of Logic. The basic idea of Houlgate's grand interpretation of Hegel's three parts of this Doctrine, which I call the Logic of Quality, Quantity and Measure, is that Hegel demands a ‘presuppositionless derivation of categories’ (II: ix). Hegel on Being (in short: HoB) presents a thoroughgoing and rigorous interpretation in a kind of dialogue (as I would characterize what HoB marks as ‘Excursus’) with Kant (I: 19–46, 307–73; II: 171–79) and especially Frege's formal logic and his attempts of a predicative definition of numbers (II: 25–138). In any case, HoB makes us aware of the really problematic presuppositions in post-Fregean Analytic Philosophy.

I must first express my heartfelt thanks to Susanne Herrmann-Sinai and Christoph Schuringa for convening this debate. I also owe a special debt of gratitude to the four commentators for generously taking the time to read and think about my book, and for their thought-provoking and challenging comments. I have responded to as many of the latter as I could, and I look forward to hearing or reading, on other occasions, further comments on my responses.1