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Movie Title Year Distributor Notes Rev Formats Angel in Distress 1982 Avon Video Facial O Consenting Adults 1982 Video-X-Pix BJOnly DRO Midnight Heat 1983 VCA LezOnly O Palm Springs or Bust 1994 Big Top Video Facial DRO Story of Prunella 1982 Avon Video BJOnly Facial 1 O Widespread Scandals of Lydia Lace 1982 Caballero Home Video BJOnly logic, as well as aesthetics. America saw the development of a school of Hegelian thought move toward pragmatism.
German twentieth-century neo-Hegelians In Germany there was a neo-Hegelianism (Neuhegelianismus) of the early twentieth century, partly developing out of the Neo-Kantians. Richard Kroner wrote one of its leading works, a history of German idealism from a Hegelian point of view. Other notable neo-Hegelians Karl Marx (1818–1883), a German philosopher, economist, historian, sociologist, political theorist, journalist and socialist revolutionary. Francis Herbert Bradley (1846–1924), a British absolute idealist who adapted Hegel's Metaphysics. Bernard Bosanquet (1848–1923), a British idealist and speculative philosopher who had an important influence in political philosophy and public and social policy. Josiah Royce (1855–1916), an American defender of absolute idealism.

Benedetto Croce (1866–1952), an Italian philosopher who defended Hegel's account on how we understand history. Croce wrote primarily on topics of aesthetics, such as artistic inspiration/intuition and personal expression. Giovanni Gentile (1875–1944), important philosopher within the fascist movement. Ghost-wrote "The Doctrine of Fascism". Alexandre Kojève (1902–1968), gave rise to a new understanding of Hegel in France during the 1930s. His lectures were attended by a small but influential group of intellectuals including Raymond Queneau, Georges Bataille, Maurice Merleau-Ponty, André Breton, Jacques Lacan, Raymond Aron, Roger Caillois, Michel Leiris, Henry Corbin, and Jean Hyppolite, and influenced Jean-Paul Sartre. Criticisms Exponents of analytic philosophy, which has been the dominant form of Anglo-American philosophy for most of the last century, have criticised Hegel's work as hopelessly obscure. Existentialists also criticise Hegel for ultimately choosing an essentialistic whole over the particularity of existence. Epistemologically, one of the main problems plaguing Hegel's system is how these thought determinations have bearing on reality as such. A perennial problem of his metaphysics seems to be the question of how spirit externalises itself and how the concepts it generates can say anything true about nature. At the same time, they will have to, because otherwise Hegel's system concepts would say nothing about something that is not itself a concept and the system would come down to being only an intricate game involving vacuous concepts.[citation needed] Schopenhauer Schopenhauer noted[where?] that Hegel created his absolute idealism after Kant had discredited all proofs of God's existence. The Absolute is a non-personal substitute for the concept of God. It is the one subject that perceives the universe as one object. Individuals share in parts of this perception. Since the universe exists as an idea in the mind of the Absolute, absolute idealism copies Spinoza's pantheism in which everything is in God or Nature.[citation needed] Moore and Russell Famously, G. E. Moore’s rebellion against absolutism found expression in his defense of common sense against the radically counter-intuitive conclusions of absolutism (e.g. time is unreal, change is unreal, separateness is unreal, imperfection is unreal, etc.). G. E. Moore also pioneered the use of logical analysis against the absolutists, which Bertrand Russell promulgated and used in order to begin the entire tradition of analytic philosophy with its use against the philosophies of his direct predecessors. In recounting his own mental development Russell reports, "For some years after throwing over [absolutism] I had an optimistic riot of opposite beliefs. I thought that whatever Hegel had denied must be true." (Russell in Barrett and Adkins 1962, p. 477) Also: G.E. Moore took the lead in the rebellion, and I followed, with a sense of emancipation. [Absolutism] argued that everything common sense believes in is mere appearance. We reverted to the opposite extreme, and thought that everything is real that common sense, uninfluenced by philosophy or theology, supposes real. —?Bertrand Russell; as quoted in Klemke 2000, p.28 Pragmatism Particularly the works of William James and F. C. S. Schiller, both founding members of pragmatism, made lifelong assaults on Absolute Idealism. James was particularly concerned with the monism that Absolute Idealism engenders, and the consequences this has for the problem of evil, free will, and moral action. Schiller, on the other hand, attacked Absolute Idealism for being too disconnected with our practical lives, and argued that its proponents failed to realize that thought is merely a tool for action rather than for making discoveries about an abstract world that fails to have any impact on us. Absolute idealism has greatly altered the philosophical landscape. Paradoxically, (though, from a Hegelian point of view, maybe not paradoxically at all) this influence is mostly felt in the strong opposition it engendered. Both logical positivism and Analytic philosophy grew out of a rebellion against Hegelianism prevalent in England during the 19th century.[16] Continental phenomenology, existentialism and post-modernism also seek to 'free themselves from Hegel's thought'. Martin Heidegger, one of the leading figures of Continental philosophy in the 20th century, sought to distance himself from Hegel's work. One of Heidegger's philosophical themes was "overcoming metaphysics The doctrine of internal relations is the philosophical doctrine that all relations are internal to their bearers, in the sense that they are essential to them and the bearers would not be what they are without them. It was a term used in British philosophy around in the early 1900s.[1][2] Overview Some relations are clearly internal in the sense that, for example, four would not be four unless it were related to two in the way it is. Some relations are internal to their bearers under one description but not under another, for example, a wife would not be a wife unless suitably related to a husband, but Mary would still be Mary had she not married. Or take the internal relation where Jack is taller than his wife, Joan. Here the relation is internal to both of them together, in symbolic form it can be given as: Jack(R)Joan, where R is the ordered relation of "Taller than". The doctrine that all relations are internal implies that everything has some relation, however distant, to everything else. Such a doctrine is ascribed by Bertrand Russell and G. E. Moore to certain ideas by Georg Wilhelm Friedrich Hegel and the American philosopher, C. S. Peirce. Russell associates it with pragmatism, objective idealism and the absolute idealism of Hegel. It also refers to coherentism, a holist approach to truth. A contemporary of Russell, the English philosopher, Alfred North Whitehead, maintained the necessity of a doctrine of internal relations for the theory of evolution: "This material is in itself the ultimate substance. Evolution, on the materialistic theory, is reduced to the role of being another word for the description of the changes of the external relations between portions of matter. There is nothing to evolve, because one set of external relations is as good as any other set of external relations. There can merely be change, purposeless and unprogressive. But the whole point of the modem doctrine is the evolution of the complex organisms from antecedent states of less complex organisms. The doctrine thus cries aloud for a conception of organism as fundamental for nature. It also requires an underlying activity -- a substantial activity -- expressing itself in achievements of organism

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