bluuebunny/crossref_metadata_2025 huggingface dataset:
Folding recombinant spider‐silk in H2O: Effect of osmolytes on the solution conformation of a 15‐repeat spider‐silk mimetic
Authors: McLachlan Glendon D. , Gandjian Babak , Alhumaidan Hind
Published: August 2016

The folding of a recombinant spider silk protein‐polymer in the presence of the tri‐methylamine osmolytes TMANO and Betaine in 80% H2O is reported. Circular dichroism measurements (CD) reveal an increase in α‐helical secondary structure with increasing osmolyte concentrations, as determined by an increase in ellipticity at 222 nm. Consistent with this observation, the signal for random coil sampling, observed at 205 nm, is greatly reduced with increasing trimethylamine. Fluorescence spectra of a single tyrosine positioned within the conserved 33‐amino acid repeat primary sequence (of the spider‐silk mimetic) complements the conformational changes observed by CD. Importantly, there is a correlation between the number of Alkyl‐groups (CH3‐) on the amine of the osmolyte and enhanced helicity of the 15‐repeat silk‐mimetic for the osmolytes tested, ie TMANO, Betaine, Sarcosine and Glycine. These preliminary results are applicable to storing and processing recombinant silk sequences in H2O, an important mile‐stone for widespread use of recombinant silk polymers.
Transport through graphene nanoribbons: Suppression of transverse quantization by symmetry breaking
Authors: Libisch Florian , Kliman Andrej , Rotter Stefan , Burgdörfer Joachim
Published: August 2016

We investigate transport through graphene nanoribbons in the presence of disorder scattering. We show that size quantization patterns are only present when pseudospin symmetry is preserved. Symmetry breaking disorder strongly suppresses signatures of transverse quantization due to the inherent entanglement of pseudospin and transverse quantum numbers in graphene. To quantitatively distinguish the influence of symmetry breaking and symmetry conserving disorder on transport, we consider weak localization: we observe a transition from weak antilocalization to weak localization as symmetry‐breaking disorder is introduced. We discuss implications for experimental observations of size quantization signatures.
The selected matrix influences the matrix‐assisted laser desorption/ionization time‐of‐flight mass spectral patterns of partially deuterated glycosaminoglycan disaccharides
Authors: Nimptsch Ariane , Schiller Jürgen
Published: August 2016

Rationale

If carbohydrates are investigated by nuclear magnetic resonance (NMR) spectroscopy, they are normally dissolved in deuterated solvents, such as D2O. The incorporation of deuterium leads to a high complexity of subsequently recorded mass spectra and reduced sensitivity because different deuterated ions become detectable. Here, we demonstrate that the applied matrix‐assisted laser desorption/ionization (MALDI) matrix solution has a considerable impact on the observed isotopic distribution.

Methods

Unsaturated disaccharides of chondroitin (CS) and dermatan sulfate (DS) were prepared by enzymatic digestion of the polysaccharides in D2O and analyzed by MALDI time‐of‐flight mass spectrometry (TOF MS) using 2,5‐dihydroxybenzoic acid (DHB) and 9‐aminoacridine (9‐AA) according to previously published protocols.

Results

The extent of deuteration of a given compound can be easily determined by using the mass shift between the non‐deuterated and deuterated ions. However, such a determination is more difficult when considering sugars due to their high content of exchangeable groups. Therefore, both the solvent and the matrix have a considerable impact on the MS patterns. Additionally, there are significant differences if the spectra are recorded at different laser fluences.

Conclusions

Great caution should be taken when the deuterium content of disaccharides is determined by MALDI MS. Aside from the use of non‐protic solvents, DHB is the matrix of choice, whereas 9‐AA shows a considerable influence on the observed isotope pattern in dependence on the applied laser fluence. Copyright © 2016 John Wiley & Sons, Ltd.
Accurate calibration of a molecular beam time‐of‐flight mass spectrometer for on‐line analysis of high molecular weight species
Authors: Apicella B. , Wang X. , Passaro M. , Ciajolo A. , Russo C.
Published: August 2016

Rationale

Time‐of‐Flight (TOF) Mass Spectrometry is a powerful analytical technique, provided that an accurate calibration by standard molecules in the same m/z range of the analytes is performed. Calibration in a very large m/z range is a difficult task, particularly in studies focusing on the detection of high molecular weight clusters of different molecules or high molecular weight species.

Methods

External calibration is the most common procedure used for TOF mass spectrometric analysis in the gas phase and, generally, the only available standards are made up of mixtures of noble gases, covering a small mass range for calibration, up to m/z 136 (higher mass isotope of xenon). In this work, an accurate calibration of a Molecular Beam Time‐of Flight Mass Spectrometer (MB‐TOFMS) is presented, based on the use of water clusters up to m/z 3000.

Results

The advantages of calibrating a MB‐TOFMS with water clusters for the detection of analytes with masses above those of the traditional calibrants such as noble gases were quantitatively shown by statistical calculations. A comparison of the water cluster and noble gases calibration procedures in attributing the masses to a test mixture extending up to m/z 800 is also reported. In the case of the analysis of combustion products, another important feature of water cluster calibration was shown, that is the possibility of using them as “internal standard” directly formed from the combustion water, under suitable experimental conditions.

Conclusions

The water clusters calibration of a MB‐TOFMS gives rise to a ten‐fold reduction in error compared to the traditional calibration with noble gases. The consequent improvement in mass accuracy in the calibration of a MB‐TOFMS has important implications in various fields where detection of high molecular mass species is required. In combustion products analysis, it is also possible to obtain a new calibration spectrum before the acquisition of each spectrum, only modifying some operative conditions. Copyright © 2016 John Wiley & Sons, Ltd.
The Effect of Cost-share Programs on Ground Water Exploitation and Nonpoint-source Pollution under Endogenous Technical Change
Authors: Kim C. S. , Guilfoos Todd
Published: August 2016

Empirical studies suggest that cost-share programs are unlikely to reduce exploitation of ground water and nonpoint-source pollution. By introducing an induced irrigation technology in our model, we find theoretically that the optimal amount of irrigation water and nitrogen fertilizer increases (decreases) when the increased rate of the marginal net economic benefits from their use with an induced irrigation technology exceeds (is less than) an increase in the rate of irrigation efficiency. Our results suggest that producers should use relatively more irrigation water and fertilizer when greater quantities of high-value crops are grown because producers will adopt improved irrigation technologies for such crops.
CMIP5 temperature biases and 21st century warming around the Antarctic coast
Authors: Little Christopher M. , Urban Nathan M.
Published: August 2016

Projections of ice-sheet mass balance require regional ocean warming projections derived from atmosphere-ocean general circulation models (AOGCMs). However, the coarse resolution of AOGCMs: (1) may lead to systematic or AOGCM-specific biases and (2) makes it difficult to identify relevant water masses. Here, we employ a large-scale metric of Antarctic Shelf Bottom Water (ASBW) to investigate circum-Antarctic temperature biases and warming projections in 19 different Coupled Model Intercomparison Project Phase 5 (CMIP5) AOGCMs forced with two different ‘representative concentration pathways’ (RCPs). For high-emissions RCP 8.5, the ensemble mean 21st century ASBW warming is 0.66, 0.74 and 0.58°C for the Amundsen, Ross and Weddell Seas (AS, RS and WS), respectively. RCP 2.6 ensemble mean projections are substantially lower: 0.21, 0.26, and 0.19°C. All distributions of regional ASBW warming are positively skewed; for RCP 8.5, four AOGCMs project warming of greater than 1.8°C in the RS. Across the ensemble, there is a strong, RCP-independent, correlation between WS and RS warming. AS warming is more closely linked to warming in the Southern Ocean. We discuss possible physical mechanisms underlying the spatial patterns of warming and highlight implications of these results on strategies for forcing ice-sheet mass balance projections.
Dance at Graduate Universities in the South of Brazil: Experiences and Perspectives
Authors: Dantas Mônica , Meyer Sandra , Weber Suzane
Published: August 2016

This round table presents an overview of activities developed at higher education institutions with graduate and postgraduate studies in dance in Brazil, especially southern Brazil. Oddly enough, amid the global crisis in early 2008, the Brazilian government launched an educational program that allowed the expansion of courses at the graduate level, including dance, in several public and free universities. As an example of this scenario, we present our experiences in two public universities, UFRGS and UDESC. These dance courses have seen increasing interest and confrontation the presence of artists and researchers seeking to investigate their own work or the work of others. How can we contemplate structuring contents and methods to teach dance in the university context? How does a dance artist associate the experience of dancing to academic research? How does teaching dance force universities to think about embodied knowledge? The situation of teaching dance in Brazilian universities shows that there is still a lot to be done, considering that the creation of these courses is rather new and that dance, in this context, is an area of ongoing consolidation. The struggle to create a greater number of dance courses in universities is part of the discussion of this session. The practice of teaching dance in universities seeks to articulate repertoires of knowledges that belong to different traditions and artistic experiences transversed by reflections about contemporary dance, and to qualify the teacher, the dancer, and the researcher.
Academic Research of Greek Traditional Dance in Greece and Abroad: A Critical Review of Dissertations and Theses
Authors: Fountzoulas Giorgos
Published: August 2016

Since 1909, Greek traditional dance has been part of public physical education, and since 1983 it has been a subject matter of the Departments of Physical Education and Sports in Greece. At the late 1980s, a new era opened up for its study and research through the completion of master's dissertations and doctoral theses in Greece and abroad—an era that since then is constantly flourishing. Based on this, the aim of this paper is to present, categorize, and evaluate the existing dissertations and theses on Greek traditional dance in Greece and abroad. In order to do so, a bibliographical research was carried out. Sixty-four studies were found in total, which were then examined in terms of chronology, place, and kind of department; author's nationality and specialty; theoretical approach; and methodology. Their analysis showed that over the course of time, the number of studies was increasing. In terms of research methods, both qualitative and quantitative ones have been used for the gathering of data with the qualitative ones prevailing. In relation to theoretical orientations, concepts and models have been used from many approaches, such as historical, morphological, anthropological, pedagogical, philosophical, psychological, ergo-physiological, etc., with the approaches from social and human sciences prevailing. In conclusion, it can be argued that until now, academic research in Greek traditional dance is multifaceted both theoretically and methodologically, thus allocating value to Greek traditional dance itself locally and internationally. Yet there is still a lot to be done toward this objective, a goal that may be difficult to achieve because of shrinking resources in the Greek age of austerity.
We Are Born in Springtime: The Roles of Institutions and Non-Institutional Organizations in the Italian Dance and Performance Scene in the Era of the Crisis. The Veneto Region: An Italian Case Study
Authors: Frasson Elisa
Published: August 2016

This paper investigates the roles and situation of the institutional and non-institutional organizations within Italian contemporary dance and performance scene (focused on the Veneto Region), by looking at structures, collectives, self-organized movements, and socio-political landscapes from the beginning of the financial crisis (2009). To what extent are the influences of institutions evident in the Italian contemporary dance scene in the era of crisis? How does the lack of institutional support affect the inter-relationship between artists and the socio-political landscape? Which desires and necessities are bringing the emerging non-institutional groups?
On the Embodiment of National Spirit in Chinese Ethnic Minority Dance—A Case Study of Ma Yue's Work
Authors: Jie Wang
Published: August 2016

Ma Yue's dance work derives from his life experience in an ethnic minority community and his deep understanding of its culture and customs. The long-term choreographic trials lead to his excellent thinking, which is improvised and frequently presented in his work. His work represents aspects of experience, thinking, feeling, and practice, and eventually embodies the unique national spirit. A good dance work must come from inspiration, which is a combination of logic and art, a development, and an innovation. Ma Yue's work manifests the characteristics of the inspiration and national spirit. These features play an important role in his choreography, as they are incorporated throughout his work consistently.
Non-Finitoin Contemporary Dance Making
Authors: Mikou Ariadne
Published: August 2016

The affiliation of dance with the academy, which requires a written account and documentation of the process; the impact of the “digital age”; and the visual culture that facilitates the creation of online blogs and promotes projects such as William Forsythe's “choreographic objects” [Synchronous Objects(2009);Motion Bank(2010–2013)]; but also the economic depression, which restricts dance artists from arriving at their final products, might be some of the possible reasons that explain the shift towards the artistic status ofnon-finito, approached here as a creative process that also manifests through dance scores. However, what is clear so far is that since dance became less and less narrative, the sharing of process inside or outside academia started to increase rapidly, and the value of dance as product is being challenged.
Dancing Italian Culture: Venezia et al.
Authors: Sacchetti Clara , Stolar Batia
Published: August 2016

How does Le Stelle, an ethnic dance group in the multicultural city of Thunder Bay, Ontario, Canada, represent Italian culture? Our article broaches this question by analyzing Le Stelle's 2012 “Carnivale of Venezia” dance. While the number is meant to evoke the Italian Renaissance, it creatively uses kinetic movements from ballet, Irish step dancing, and the Italian tarantella. It is staged to a 1950s Mantovani song mixed with music from Assassin's Creed II; and it utilizes Italian peasant costuming and Venetian masks. Our paper examines Le Stelle's use of these hybridities in staging Italian culture.
Establishing and Evolving a Dance Community in Samos, Greece
Authors: Tsardoulias Christina A.
Published: August 2016

Now celebrating its eleven-year anniversary, Samos School of Dance is the island's first dance school to date. This presentation aims to describe the challenge in offering quality dance education during the current economic recession while balancing aesthetics in concert dance at the isolated location. The school continues to collaborate with local and visiting artists to broaden its venues and audiences. Through volunteering and community service, Samos School of Dance hopes to empower its students to become active artists. The community continues to strive for dance on its shores and for dancers who may choose to search further beyond its waters.
Contemporary Dancers in São Paulo
Authors: Xavier Renata
Published: August 2016

History, memory, and testimony propose to expand the parameters of collaborative research in the field of dance. Part of dance history can be told by dancers’ testimonies. My research conducted during my post-doctoral studies (UNESP) had as a central theme: recording dancers’ narratives, as a source of dance documentation and as a possibility to broaden São Paulo's dance history. For more than two decades (1990–2015), these dancers have been active in São Paulo's and Brazilian's scene.
Paleobiology of firmground burrowers and cryptobionts at a Miocene omission surface, Alcoi, SE Spain
Authors: Belaústegui Zain , Ekdale Allan A. , Domènech Rosa , Martinell Jordi
Published: August 2016

A well-preserved omission surface (sedimentary discontinuity) in an outcrop near Alcoi in southeastern Spain displays trace fossils and body fossils that reflect a dynamic benthic community during the Miocene (Langhian–Tortonian). This outcrop, besides being the type locality ofSpongeliomorpha ibericaSaporta, 1887, exhibits other abundant trace fossils, such asGlossifungites saxicavaŁomnicki, 1886 andGastrochaenolites ornatusKelly and Bromley, 1984. These trace fossils are restricted to a single stratigraphic horizon and constitute a typical firmground ichnoassemblage of theGlossifungitesichnofacies. The interiors of some of theGlossifungitesandSpongeliomorphaburrows were occupied by encrusting balanomorph barnacles (Actinobalanus dolosusDarwin, 1854). This paper is the first report of cryptic barnacles colonizing the interior of open burrows that constitute a typical firmground ichnocoenose in the fossil record. Detailed ichnologic study demonstrates that the ichnospeciesGlossifungites saxicavastands as a valid ichnotaxon and is not a synonym of the ichnogenusRhizocorallium, as has been suggested by some previous workers.
Longing for Unity: Hemsterhuis and Hegel
Authors: Melica Claudia
Published: August 2016

Between the late 18th and early 19th century, various philosophical schools of thought developed in Germany, which exerted influence on the young Hegel. Although the origins of Hegelian ‘idealism’ have yet to be fully explored, the studies of Pöggeler, Henrich and Jamme establish clear connections with the so-called Vereiningungsphilosophie in Hölderlin's research, which was acknowledged by Hegel during his Frankfurt period. Although the intellectual relationship between Hegel and Hölderlin is still being assessed, Hemsterhuis' philosophy of unification is emerging as a key influence on Hölderlin and many of his contemporaries, including Hegel. Despite the fact that Hemsterhuis was described by August Wilhelm Schlegel as the ‘prophet of transcendental idealism’ (Schlegel 1989: I: 296), there is little critical literature to date on this topic. So the questions remain open: who was Hemsterhuis? Why did he influence Hölderlin and consequently also Hegel?

The aim of my paper is to suggest possible answers to these questions, thus I shall commence by exploring whether Hemsterhuis influenced Hegel directly — and, if so, how — or whether his influence was in any way mediated by Herder and Hölderlin. I will also attempt to compare Hemsterhuis' theories on desire, set forth in his Lettre sur ks désirs (1770), with Herder's commentary and Hegel's concept of love, which was developed firstly in the Tübingen Fragment entitled Religion is one of the most important questions (1793) and then in The Spirit of Christianity and its Fate, a work written in Frankfurt between 1798 and 1799 and published posthumously in 1907 with a title chosen by the editor Hermann Nohl. The paper is divided in two parts.
Darwin Rocks Hegel: Does Nature Have a History?
Authors: Kolb David
Published: August 2016

In the popular press and the halls of politics, controversies over evolution are increasingly strident these days. Hegel is relevant in this connection, even though he rejected the theories of evolution he knew about, because he wants rational understanding and a larger process to comprehend natural processes and their history, but without any claims for intelligent design. The way current debates get publicised, there appear to be two extreme positions. The first is a reductionist materialism: all complex systems are describable purely in terms of the qualities of their most basic components, and the systems themselves result from Darwinian selection. No teleological concepts at all need be applied. At the other extreme is total teleology; all systems and their interactions and development are the result of preconceived conscious purposeful design by a powerful designer. The ontological status of the designer is usually filled out with theological notions.
Beauty, Aesthetic Experience and Immanent Critique
Authors: Peters Julia
Published: August 2016

In his essay What is living and what is dead of the philosophy of Hegel?, Benedetto Croce praises Hegel for bestowing the highest value on beauty, in particular artistic beauty. He emphasises Hegel's ‘tendency to make art a primary element in human life, a mode of knowledge and of spiritual elevation’, and the ‘constant contact of Hegelian speculation with taste and with works of art, and the dignity which it assigned to the artistic activity’ (Croce 1985: 121). This tendency, Croce writes, is what makes Hegelian speculation congenial to the great aesthetic theories of the Romantic period. In this paper, I shall put forward some considerations which render support to Croce's observation that there is a strand of unreserved and absolute appreciation of beauty, in particular artistic beauty, in Hegelian philosophy. My focus will be in particular on the question of why Hegel thinks that the experience of beauty — which I will be referring to, in short, as aesthetic experience — is of special, even absolute value for human beings. This will involve, in the first part of the paper, an analysis of what Hegel takes to be the content of such experience; hence an analysis of Hegel's notion of beauty.

Such emphasis on the absolute value of beauty invites of course the question of how beauty relates, in Hegel's system, to what Hegel regards as the highest value of all: reconciliation. Hegel believes that both philosophical speculation — which culminates in knowledge of the absolute truth — and the achievement of the highest practical good, the participation in civic life, are ways of reconciling the human individual with the world they live in. Does the same apply to beauty, or aesthetic experience? I will briefly touch on the relation between aesthetic experience and reconciliation in the second part of the paper. In this context, we will also consider an objection to the view that Hegel's appreciation of aesthetic experience is unrestricted or absolute, which arises from consideration of Hegel's famous claim that philosophy is higher than art.
The French Revolutionary Roots of Political Modernity in Hegel's Philosophy, or the Enlightenment at Dusk
Authors: Wokler Robert
Published: August 2016

Readers of Auguste Comte's Cours de Philosophie positive which began to appear just before Hegel's death might well have imagined, from the work's title, that they were about to confront an interpretation of Hegel's philosophical system. If Hegel himself had assembled his writings as systematically as his doctrines, that collective title would probably have embraced their meaning with greater accuracy than any other. The positivity of Comte's philosophy was of course strikingly different from Hegel's and was in a crucial sense meant to supplant it, replacing it with a genuinely scientific understanding of society, just as metaphysics had earlier overturned theology. Over the past hundred and fifty years or so, Comte's positive philosophy – which he also termed sociology – has in its various formulations by his disciples come to encapsulate the proper agenda of the human sciences for a post-metaphysical, post-Hegelian, age.
The Individuality in the Deed: Hegel on Forgiveness and Reconciliation
Authors: Bicknell Jeanette
Published: August 2016

The topic of forgiveness and reconciliation is one of the areas in Hegel's philosophy in which an uneasy tension between philosophy and religion, logic and existence, is most obvious. My goal in this paper is to illuminate Hegel's discussion of forgiveness and reconciliation in his Lectures on the Philosophy of Religion by examining his treatment of the same topic in the Phenomenology of Spirit. Previous commentators have discussed the political and social aspects of reconciliation, but paid little attention to its religious aspects. Similarly, commentators who have addressed the psychological and social aspects of reconciliation in the Phenomenology, have too seldom turned their attention to Hegel's full discussion of the religious aspect of reconciliation in the Lectures. In bringing these two texts together, I hope to make a contribution to the larger project of showing the relevance of the Phenomenology to Hegel's later works. Finally, I will suggest some limitations in Hegel's analysis of forgiveness and reconciliation.

Part III of the Lectures delineates three levels of rupture and reconciliation: within the individual consciousness, among individuals of the community, and between the individual and God (215-251 ). This last level of reconciliation is the religious aspect and presupposes the earlier levels. To help understand the individual's reconciliation within himself and with others, which will be my main area of concern in this paper, we will now look at the relevant passage of Phenomenology of Spirit.
God and Nature in Hegel's Logic
Authors: Ferrini Cinzia
Published: August 2016

The aim of this essay is to cast light on the puzzling transition from logic to nature that is stated at the end of Hegel's Science of Logic. The passage is summed up by the famous intriguing sentence about the absolute idea freely resolving to let itself go.

Firstly, I shall sketch the, so to speak, “divine” features of the absolute philosophical knowing that is to be developed in the Encyclopaedia system. My point is to account for the relationship between the standpoint reached by the Phenomenology of Spirit and the content of the Logic, regarded as the presentation of God as he is in his eternal essence.

Secondly, I shall focus attention on the way in which the developed idea of philosophical knowing is systematically displayed in the Encyclopaedia. My point is now to account for: i) the mutual relationships among the three parts of philosophical science (science of logic, philosophy of nature, philosophy of spirit); and ii) the relationship between these parts and the whole of philosophy.

Thirdly, I shall examine the two main and opposite standard interpretations of the transition from the first to the second part of the Encyclopaedia. My point here is to challenge the conceptual presuppositions of the readings under consideration, by means of a close examination of the revised editions of Hegel's text.

Fourthly, I shall argue for a different view. My last point is to focus on the character of the absolute idea's self-determination. It involves letting the determination of the distinction exist as something independent, so that the “other” obtains the determinacy of “other-being”, of an actual entity. Therefore it must be distanced from the divine way of generating (the Father-Son relationship) that is the form of love. I shall conclude by discussing the implications of Hegel's use of the notion of “creation” and his paradoxical definition of nature as being the Son and not the Son of God.
Art, Objectivity, and Idea: Bruno Bauer's Critique of Kant and the Theory of Infinite Self-consciousness
Authors: Moggach Douglas
Published: August 2016

Students of the Hegelian school must acknowledge an abiding debt to Ernst Barnikol. Upon his death in 1968, he left uncompleted a voluminous manuscript on Bruno Bauer, representing over forty years of research. Of this manuscript, conserved at the International Institute for Social History, Amsterdam, only a fraction has been published, but even this fraction, in its almost six hundred pages, continues to set standards in the field for meticulous scholarship, rigorous analysis, and balanced criticism. Barnikol's interests were primarily theological, though he recognised clearly that Bauer's religious critique was politically motivated. Barnikol also discovered, but did not publish, Bauer's 1829 Latin manuscript on Kant's aesthetics. This text, adjudicated by Hegel and awarded the Prussian royal prize in philosophy, had been deposited among Hegel's correspondence in the archives of the Humboldt-Universität, Berlin. It was first published in 1996, in the original Latin, with German translation and commentary. In referring to his discovery, Barnikol made a substantive claim which must be disputed here, that Bauer's early text remained without influence on his subsequent work. Focusing on Bauer's depiction of art, and on the relation of art and religion as manifestations of spirit, we can trace lines of continuity and development in his thought, from his 1829 manuscript to his writings of 1841-42. The central idea of the early manuscript, a Hegelian conception of the unity of thought and being, is the key to deciphering the complex and elusive meaning of Bauer's critical theory in the Vormdrz.
Hegel's Citizen
Authors: Knowles Dudley
Published: August 2016

Hegel's account of freedom is complex and difficult. It integrates a doctrine of free agency, a theory of social freedom, and a self-determining theodicy of Spirit. To achieve full understanding, if full understanding is possible, the student must both disentangle and articulate the components, and then fit together the separate pieces into an intelligible whole. And what is true of the whole is true of the parts; each element is in turn complex and controversial.

In this paper, I want to investigate one very small aspect of this picture — the political phenomenology of the citizen of Hegel's rational state. Whether we are delineating the contours of free agency or re-telling Hegel's story about the modes of freedom constitutive of the institutions of the modern state, sooner or later we shall have to interpret Hegel's description of the self-consciousness of the typical citizen. We shall have to give some account of what citizens take to be their political standing, and show how both this standing and the citizens' understanding of it contribute to freedom.

This should not be a controversial claim. To paraphrase portions of the famous statement at PR §260: The state is the actuality of concrete freedom. Members of families integrated into civil society knowingly and willingly acknowledge their citizenship and actively pursue the ends of the state. They do not live as private persons merely; in understanding, endorsing and acting out their ethical status as citizens they achieve such subjective fulfilment as is necessary for them to be truly free.
The Role of Modern Irony in Hegel's Philosophy of Right
Authors: James David
Published: August 2016

In what follows I shall attempt to explain why Hegel includes an account of modern, or Romantic irony in the Philosophy of Right, even though a discussion of this type of irony might be thought to belong more properly to the realm of aesthetics than to a work which deals with ethical and political issues. I shall identify two main reasons for the inclusion of modern irony in the Philosophy of Right. The first reason is a fairly obvious one, and I shall therefore not spend much time on it. The second reason is, however, far less obvious, since it concerns a problem with modern irony which Hegel does not make explicit in his brief account of modern irony in the Philosophy of Right. I shall nevertheless argue that Hegel elsewhere provides us with the resources that are needed for identifying this problem with modern irony. We shall see that the problem in question is one that serves to undermine the modern ironist's claim to be absolutely free, thus showing the need for an alternative account of freedom, such as Hegel's theory of ethical life (Sittlichkeit), which in the Philosophy of Right directly follows his remarks on modern irony.
Hegel on Contingency, or, Fluidity And Multiplicity
Authors: Lampert Jay
Published: August 2016

This piece presents some motifs concerning fluidity and multiplicity that arise from the Contingency chapters of Hegel's Science of Logic. I do not present it as a microcosm of an overall interpretation of Hegel. Still, emphasising Hegel's categories of fluidity and dissolution, and of multiplicity and its marks, obviously intensifies a certain version of the dialectic. One might call this ‘far left Hegelianism’. If it were to be generalised as a reading of Hegel, it might share something with Jean-Luc Nancy's polemical little book, Hegel: L'inquiétude du négatif (Paris: Hachette, 1997). A reading like this one is unlikely to have been written prior to Deleuze's ontology of multiplicity.

In undialectical philosophies, contingency, like desire, suggests themes of arbitrariness, unsystematic events, isolated moments of chance, and so on. In Hegel, of course, the roles played by desire and contingency are quite the contrary. Desire is part of Hegel's account of how a subject can in the movement of life find itself as part of the truth of objects, at the same time as it finds objects as part of its own truth — the direct contrary of arbitrary subjective preference. Contingency is part of Hegel's account of how the mark of a necessary totality is visible in every free actualisation of a possibility — the direct contrary of isolated events. The clue to the dialectic is the way the desubstantialising categories of fluidity and multiplicity are generated precisely through the apparently substantialising categories of actuality and necessity.
Political Philosophy and World History: The Examples of Hegel and Kant
Authors: Williams Howard
Published: August 2016

The object of this paper is threefold. First, the purpose is to look closely at the connection between the intellectual enterprises of political philosophy and the philosophy of history. Secondly, the purpose is to outline and criticize the connection as seen by Kant and Hegel. Thirdly, the purpose is to draw some preliminary conclusions about the advantages and disadvantages of underpinning a political philosophy with a view of history. In drawing these conclusions I should like to explore my belief that although it may be possible to undertake the philosophy of history with little direct regard for political philosophy contrariwise it would be mistaken, if not foolish, to present a political philosophy without taking into account problems raised by the philosophy of history.
The Political Significance of Hegel's Concept of Recognition in the Phenomenology
Authors: Duquette David
Published: August 2016

There has been much debate regarding interpretation of the concept of recognition (Anerkennung) in Hegel's Phenomenology of Spirit. Among the issues discussed in various commentaries, two that I find particularly interesting and important are: a) the question of the social and historical vs psychological significance of the concept of recognition which appears in Chapter 4 of Hegel's Phenomenology and b) the status of the dialectic of lordship and bondage for understanding the nature of the reconciliation of self-consciousness in the realm of objective spirit. Both of these topics have been widely discussed and I could not pretend to do justice to them in the space of this paper. My particular interest here is to discuss the political significance of Hegel's concept of recognition, specifically by exploring its connection to Hegel's overtly political works, especially the Philosophy of Right with its articulation of the Idea of the state. However, before proceeding directly to that task, I would like to begin with some comments on the two issues I just mentioned, as they are relevant to my topic.

In an essay entitled “Notes on Hegel's ‘Lordship and Bondage’” George Amstrong Kelly cautions the reader of the Phenomenology against oversimplifying Hegel's concept of recognition. There are two oversimplifications in particular that he worries about: (1) reducing the significance of Anerkennung to a social and political reading, and (2) (in Kelly's words) “the master- slave relationship is made an unqualified device for clarifying the progress of human history”, (p 191) The first mistake is avoided by seeing, in addition to the social “angle”, the “pattern of psychological domination and servitude within the individual ego”, (p 195) According to Kelly, “The problem of lordship and bondage is essentially Platonic in foundation, because the primal cleavage in both the history of society and the history of the ego is at stake. The two primordial egos in the struggle that will lead to mastery and slavery are also locked within themselves”, (p 199) The internal aspects of lordship and bondage are found in the struggle for self-awareness between self and other within the Ego, eg., in terms of appetition vs spiritual self-regard, opposed faculties in the ego that once awakened must be brought into harmony. As Kelly puts it in his book Idealism, Politics and History, “man remits the tensions of his being upon the world of fellow beings and is himself changed in the process. This relationship furnishes the bridge between psychology and history”, (p 334)
The “Unhappy Consciousness” And Conscious Unhappiness: On Adorno's Critique Of Hegel And The Idea Of An Hegelian Critique Of Adorno
Authors: Jarvis Simon
Published: August 2016

In the early sections of The Difference Between Fichte's and Schelling's System of Philosophy, Hegel offered some advice on how not to write the history of philosophy. In the hands of the collector of philosophical opinions “philosophy is transposed to the plane of information. Information is concerned with alien objects”. But for Hegel a scarcely less inert relation to previous work in philosophy is implied when this work is taken as a series of faltering steps towards the invention of a perfected thought-technique which would spare truth the labour of error. In these circumstances “The preceding philosophical systems would at all times be nothing but practice studies for the big brains”. Research on the Phenomenology of Spirit has occasionally resembled both an aggregation of inert philological objects and a series of intellectual work-outs. But either fate may be preferable to its relegation to the honourable oblivion of Gedankendichtung, “conceptual poetry”. The phrase “Hegel-specialist” has an oxymoronic ring to it; but the separation of faculties which governs this need for experts cannot be wished away. A stuffed replica of the Phenomenology of Spirit, or even a requirement that all philosophers should speak Hegelian, can hardly today provide more than philosophical kitsch. Hegel's philosophical compositions continue mutely to reproach the graceless cerebration sometimes conducted in their name, but they are still worse served by what Hegel referred to as “the conceit that will not argue”. These considerations also apply to the content of interpretations of the Phenomenology itself and of Hegel's thought in general. Some recent readings have emphasized Hegel's Kantian and Fichtean inheritance to the point where it might almost be thought that what is distinctively interesting about Hegel has vanished altogether. But such readings represent a fair response not merely to any idea that Hegel kindly allows us to have back intact the dogmatic metaphysics harshly prohibited by Kant, but also to interpretations which forget that Hegel's critique of epistemology proceeds immanently and epistemologically rather than being shot from a pistol. Discussion of the “unhappy consciousness” might stand as an epitome for these oppositions in Hegel-reception. At one extreme lies Walter Kaufmann's suggestion that “Hegel evidently wanted to get some ideas about medieval Christianity off his chest…”; but deeper and more nuanced readings of the presence of a phenomenology of religious consciousness in this passage are not lacking, above all the monograph by Wahl and Hyppolite's discussion in his commentary.
British Idealist International Theory
Authors: Boucher David
Published: August 2016

International relations theorists have long complained about the paucity of rigorous political philosophy in their discipline, and especially bemoan the lack of classic texts to guide them. It is suggested that with the exception of Thucydides, there is little exclusively concerned with International Relations, and nothing that international relations theorists have constructed to resemble the received canon comparable with its sister subject of political theory. Yet all of the major political theorists accommodate international relations in some way, and are invoked by contemporary international relations theorists as having something important to say. Contemporary international relations theory, however, is immersed in its own sense of self-importance, seeing the value of everything in utilitarian or practical terms. The desire to change the world, and not merely to understand it, predisposes the discipline to scale the obligatory heights of Machiavelli, Grotius, Kant, Hegel and Marx in order to pillage what is useful, and to ignore the attempts of philosophers more immediately at the root of modern international relations theory who addressed many of the questions currently thought important and which pointed the way to some of the contemporary answers. Hegel's ill-deserved, but not wholly unfounded, reputation as a brutal realist, and the association of Bosanquet and the rest of the British Idealists with German or Prussian philosophy during and between the two world wars in popular and learned journals, newspapers, and the publications of leading philosophers, including Hobhouse, Hobson, Dewey, Santayana, Laski, Delise Burns, Cole and Joad, have served to bury almost without trace a wealth of literature that applied what are now fashionably called communitarian principles to international questions. Even Chris Brown, who relates Hegel, Green and Bosanquet to the communitarian approach to international relations, ignores the fact that British idealists addressed the key issues of the possibility of extending the community to the international sphere and the establishment of supranational institutions.
In Defence of the Abstract
Authors: Stratton-Lake Philip
Published: August 2016

Kant's ethics is frequently criticised by Hegel for being merely formal or abstract, for being infected by the vices of abstraction” as one commentator put it. It is tempting for those sympathetic to the general drift of Kant's ethics to attempt to defend him from this criticism by arguing that it is not merely formal at all. But the abstract nature of Kant's ethics was not accidental: neither is it falsely ascribed to him because of poor, or insensitive interpretation. Kant intended his ethics to be formal and saw this as its virtue. The distinctively Kantian way to deal with the charge of abstraction is not to attempt to give some content to his ethics, but to show that it is none the worse for being abstract, and that this has the advantages Kant thought it did. The aim of this paper is to contribute to this line of argument.
Hegel and the Emergence of Zionism
Authors: Avineri Shlomo
Published: August 2016

The connection between Hegelian thought and the emergence of modern Jewish nationalism – Zionism – appears, at first, to be far–fetched and slightly incongruous. Yet some aspects of Hegelian thought became attractive to many secularised, Jewish intellectuals in the 19th century in their quest for self-identity amidst the turmoil of enormous political and social upheavals. Some facets of this receptivity to Hegelian ideas, and especially their extension to the future dimension of history, bear striking similarity to the popularity of Hegelian notions among the Polish intelligentsia in roughly the same period (cf. Ryszard Panasiuk's ‘Hegel in Poland’, in the Spring-Summer 1982 issue of the Bulletin). The context is also similar: political impotence and the reinterpretation of a political historical tradition with overt religious connotations.

The main issue facing Jewish thinkers in the post–1789 period was two-fold: the claim for integration, on the basis of equality, into a society based on the ideas of the Enlightenment, and the redefinition of Jewish identity in a mostly secularised world. Zionism appeared historically as one of the answers to this doutfle quest: it claimed that integration into the modern world should be on a collective – i.e. national – and not individual base; that this integration had to be based on auto-emancipation and self-determination, not on emancipation by others; and finally – and most fundamentally – that Jewish identity should be defined in terms of nationhood, not merely religious affiliation.
The Particular Logic of Modernity
Authors: Kolb David
Published: August 2016

A friend once said to me that he would be glad to discuss postmodemity if only he knew what modernity meant. There are so many descriptions. We're all modern: Modern society, modern art, modern philosophy, modern science, modern technologies. The reformation, the wars of religion, the American revolution, the French revolution, the Paris Commune, the world wars. Civil society, capitalism, the liberal state, the procedural state. Luther, Galileo, Descartes, Locke, Kant, Manet, Cézanne, Rawls, Warhol. But also Novalis, Nietzsche, Heidegger and the German cultural conservatives. Derrida, Bataille, Levinas, Pynchon. And so forth.

Here is Robert Pippin's enumeration of what he sees as the common features of modern societies:

The new conception of nature required by modern science; the post-Cartesian notion of mind as subjective consciousness; a political world of passion-driven but rationally calculating individuals, or a “post-Protestant” world of individually self-reliant, responsible agents; a new political language of rights and equality; and, most of all, a common hope: that a secular, rational basis for moral and political order could be found and safely relied on, could inspire the allegiance and commitment necessary for the vitality and reproduction of a society. (I2)

Hegel had his own theory of modern life and thought, centering around the culmination of spirit's teleology in objective and absolute spirit, based on the logical patterns of the movement of spirit's development. Modern times brought decisive liberations and completions, but also permanent tensions, and a loss of immediate rootedness in a natural or social home. Modern selves are strong enough to be bei sich in the midst of modern tensions and negativities, but it takes work and maturity to deal with the inner complexities of modern thought and the built-in tensions of modern institutions.