This new volume gives discursive shape to several key facets of the relationship among politics, theology and religious thought. Powerfully relevant to a wealth of further academic disciplines including history, law and the humanities, it sharpens the contours of our understanding in a live and evolving field. It charts the mechanisms by which, contrary to the avowed secularism of many of today's polities, theology and religion have often, and sometimes profoundly, shaped political discourse. By augmenting this broader analysis with a (...) selection of authoritative papers focusing on the prominent sub-field of political theology, the anthology offsets a startling academic lacuna. Alongside focused analysis of subjects such as conscience, secularism and religious tolerance, the discussion of political theology examines the tradition's critical moments, including developments during the post-World War I Weimar republic in Germany and the epistemological imprint the theory has left behind in works by political thinkers influenced by the three major monotheistic traditions. (shrink)

What are the moral obligations of participants and bystanders during—and in the wake of –a conflict? How have theoretical understandings of justice, peace and responsibility changed in the face of contemporary realities of war? Drawing on the work of leading scholars in the fields of philosophy, political theory, international law, religious studies and peace studies, the collection significantly advances current literature on war, justice and post-conflict reconciliation. Contributors address some of the most pressing issues of international and civil conflict, including (...) the tension between attributing individual and collective responsibility for the wrongs of war, the trade-offs made between the search for truth and demands for justice, and the conceptual intricacies of coming to understand just what is meant by ‘peace’ and ‘conflict.’ Individual essays also address concrete topics including the international criminal court, reparations, truces, political apologies, truth commissions and criminal trials, with an eye to contemporary examples from conflicts in the Middle East, Africa and North and South America.​. (shrink)

Hegel's Phenomenology of Spirit has attracted much attention recently from philosophers, but none of the existing English-language books on the text addresses one of the most difficult questions the book raises: Why does the Phenomenology make such rich and provocative use of literary works and genres? Allen Speight's bold contribution to the debate on the work of Hegel argues that behind Hegel's extraordinary appeal to literature in the Phenomenology lies a philosophical project concerned with understanding human agency in (...) the modern world. It shows that Hegel looked to three literary genres - tragedy, comedy, and the Romantic novel - as offering privileged access to three moments of human agency: retrospectivity, theatricality, and forgiveness. Taking full account of the authors whom Hegel himself refers to, Allen Speight has written a book with a broad appeal to both philosophers and literary theorists. (shrink)

Hannah Arendt is often--but somehow not unfailingly--credited, together with Alasdair MacIntyre, Paul Ricoeur and Charles Taylor, as being one of the central voices in the philosophical turn to the concept of narrative of a generation or more ago. Some have even cited her 1958 The Human Condition as providing a particular impetus for later accounts of narrative. This essay examines what contemporary philosophical accounts of narrative might still owe Arendt, exploring her approach to narrative in theory as well as practice. (...) The first part looks at Arendt's use of philosophical sources from the tradition--Aristotle, Augustine and Hegel--with an eye to how her appropriation of these figures differs from that of contemporary philosophers of narrative. Three of Arendt's typically bold and rich claims about narrative action emerge as important: the notion of action as revealing an agent's own daimon: the condition that such action be revealable within a world or shared public space which has resilience yet vulnerability; and the potential for agents revealed within such a world to discover some form of narrative rebirth in their efforts at storytelling. The second section examines the extent to which Arendt herself allowed those claims to be tested and thought through in her own attempts (in Men in Dark Times, Rahel Varnhagen and elsewhere) at constructing biographical narratives. (shrink)

Among the sources of Hannah Arendt's philosophy of action is an unexplored one: the account of agency in Hegel's Phenomenology of Spirit. Drawing on a consideration of what has been called the 'dramaturgical' character of Arendt's philosophy of action, the article compares the accounts of action in Arendt's Human Condition and in the 'Spirit' chapter of the Phenomenology. Both works share a similar overall structure: in each case, the account of action begins with the opening-up of previously unseen or unexpected (...) tragic consequences within action and concludes with an exploration of what can be forgiven or reconciled in action. The Arendtian and Hegelian appropriations of tragedy and forgiveness reveal nonetheless important differences in their view of what counts as action and how its tragic elements are to be understood. Key Words: action • agency • Arendt • forgiveness • Hegel • tragedy. (shrink)

About the Author:Allen Speight is associate professor of philosophy at Boston University.

Few philosophers can induce as much puzzlement among students as Hegel. His works are notoriously dense and make very few concessions for a readership unfamiliar with his systematic view of the world. Allen Speight's introduction to Hegel's philosophy takes a chronological perspective on the development of Hegel's system. In this way, some of the most important questions in Hegelian scholarship are illuminated by examining in their respective contexts works such as the "Phenomenology and the Logic". Speight begins (...) with the young Hegel and his writings prior to the "Phenomenology" focusing on the notion of positivity and how Hegel's social, economic and religious concerns became linked to systematic and logical ones. He then examines the "Phenomenology" in detail, including its treatment of scepticism, the problem of immediacy, the transition from "consciousness" to "self-consciousness", and the emergence of the social and historical category of "Spirit". The following chapter explores the Logic, paying particular attention to a number of vexed issues associated with Hegel's claims to systematicity and the relation between the categories of Hegel's logic and nature or spirit. The final chapters discuss Hegel's ethical and political thought and the three elements of his notion of "absolute spirit": art, religion and philosophy, as well as the importance of history to his philosophical approach as a whole. (shrink)

Few philosophers can induce as much puzzlement among students as Hegel. His works are notoriously dense and make very few concessions for a readership unfamiliar with his systematic view of the world. Allen Speight's introduction to Hegel's philosophy takes a chronological perspective on the development of Hegel's system. In this way, some of the most important questions in Hegelian scholarship are illuminated by examining in their respective contexts works such as the "Phenomenology and the Logic". Speight begins (...) with the young Hegel and his writings prior to the "Phenomenology" focusing on the notion of positivity and how Hegel's social, economic and religious concerns became linked to systematic and logical ones. He then examines the "Phenomenology" in detail, including its treatment of scepticism, the problem of immediacy, the transition from "consciousness" to "self-consciousness", and the emergence of the social and historical category of "Spirit". The following chapter explores the Logic, paying particular attention to a number of vexed issues associated with Hegel's claims to systematicity and the relation between the categories of Hegel's logic and nature or spirit . The final chapters discuss Hegel's ethical and political thought and the three elements of his notion of "absolute spirit": art, religion and philosophy, as well as the importance of history to his philosophical approach as a whole. (shrink)

This chapter contains sections titled: The Textual Status of Hegel's “Historical Deduction” The Place of the “Historical Deduction” within the Argumentative Task of the Lectures ' Introduction The Three “Common Ideas of Art” and the Emergence of the Standpoint of the “Historical Deduction” From Kant to Schiller to Schlegel: The Third Critique, the Culture of Reflectivity, and the Rise of the Concept of the Beautiful The Problem of History and the Narrative Structure of Hegel's Philosophy of Art.

Dean Moyar’s Hegel’s Conscience represents a set of achievements that I discuss in three sections: (1) the meaning of conscience in everyday moral discourse, (2) the interpretation of Hegel’s treatment of conscience, and (3) the importance of Hegel’s view of conscience for contemporary ethical/political discussion.

This article explores the distinctive artistic form of caricature and the philosophical treatment it receives in the work of Karl Rosenkranz (1805–1879), who gives it a central role in the context of his remarkable book The Aesthetics of Ugliness (Die Ästhetik des Hässlichen). Rosenkranz’ legacy on this score is not much discussed (certainly in Anglo-American philosophical circles), but its importance for the development of post-eighteenth-century aesthetics—in particular, for an aesthetics that stretches beyond the conventional concerns with the beautiful and the (...) sublime—can hardly be overstated. After a presentation of Rosenkranz’ project on the aesthetics of ugliness, this article examines his take on caricature and its relation to philosophy (as well as philosophy’s relation to caricature), and then takes up some pressing contemporary questions that arise for caricature’s use of stereotypes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:“Listening to Reason”:The Role of Persuasion in Aristotle’s Account of Praise, Blame, and the VoluntaryAllen SpeightAristotle connects praise and blame closely to the voluntary, but the question of how his discussion of these terms should be construed more broadly in the context of a theory of responsibility has been much disputed. There are some well-known difficulties with the coherence of Aristotle's views in this regard: animals and children, for (...) example, are said to be voluntary agents, but are not held to be responsible;1 moreover, praise and blame seem to be important for what might be thought to be incompatible purposes—on the one hand, for behavioral improvement and correction (a usually prospective concern) and, on the other hand, for assessment of moral responsibility in terms of what an agent merits or deserves for what he or she has done (a retrospective concern).2One of Aristotle's first examples of the use of praise and blame in the Nicomachean Ethics captures some of the difficulty commentators have found in trying to understand his position. In drawing an analogy to illustrate the difference between parts of the soul, Aristotle comments that "in morally strong and morally weak men we praise (epainoumen) the reason that guides them and the rational element of the soul, because it exhorts them to follow the right path and to do what is best" (NE 1102b13-15). There is, he thus claims, an appetitive part of the soul thatpartakes of reason insofar as it complies with reason and accepts its leadership (hē(i) katēkoon estin autou kai peitharchikon); it possesses reason in the sense that we say it is "reasonable" to accept the advice of a father and of friends, not in the sense that we have a "rational" understanding of mathematical propositions. That the irrational element can be persuaded (peithetai) by the rational is shown by the fact that admonition (nouthetēsis) and all manner of rebuke (epitimēsis) and exhortation (paraklēsis) are possible. If it is correct to say that the appetitive part, too, has reason, it follows that the rational element of the soul has two subdivisions: the one possesses reason in the [End Page 213] strict sense, contained within itself, and the other possesses reason in the sense that it listens to reason as one would listen to a father.(NE 1102b31-1103a)I will argue that this image of listening and persuasion is more significant for Aristotle's conceptions of voluntariness and responsibility than is often thought. The image suggests not only that Aristotle is interested in both prospective moral education and retrospective assessments of responsibility, but that a crucial (and, in the literature to this point, quite neglected) term that he offers as a gloss for understanding his conception of the voluntary—the notion of peithō or persuasion—is in fact central to his employment of the categories of praise and blame in both prospective and retrospective senses. Aristotle's use of the concept of persuasion is not merely a casual gloss, but gives him instead an unusually helpful category for understanding the range of types of action within his philosophy of agency and how they fit within the larger scheme of parts of the soul in the Ethics and the distinctions among actions that stem from virtue, vice, moral weakness, and moral strength.In what follows, I will first examine how Aristotle uses peithō to explain the related notions of the voluntary (as to hekousion is usually translated) and the noncompulsory in the Nicomachean Ethics, III.5, and the Eudemian Ethics, II.8. I will then explore how Aristotle appeals to peithō and its cognates to address one of the most vexing problems his theory of voluntary agency must work out—the problem of akrasia and enkrateia (moral weakness and moral strength)—and, next, more widely how these related concepts become relevant for his account of the parts of the soul and gradations of action.I. Persuasion and the Voluntary (EE II.8 and NE III.5)Aristotle appears to link closely the notions of voluntariness (to hekousion)and persuasion (hē peithō).Bonitz's Index takes the two terms straightforwardly... (shrink)

This notable collection provides an interdisciplinary platform for prominent thinkers who have all made significant recent contributions to exploring the nexus of philosophy and narrative. It includes the latest assessments of several key positions in the current philosophical debate. These perspectives underpin a range of thematic strands exploring the influence of narrative on notions of selfhood, identity, temporal experience, and the emotions, among others. Drawing from the humanities, literature, history and religious studies as well as philosophy, the volume opens with (...) papers on narrative intelligence and the relationship between narrative and agency. It features special sections of in-depth commentary on a range of topics. How, for example, do narrative and philosophical biography interact? Do celebrated biographical and autobiographical accounts of the lives of philosophers contribute to our understanding of their work? This new volume has a substantive remit that incorporates the intercultural religious view of philosophy's links to narrative together with its many secular aspects. A valuable new resource for more advanced scholars in all its constituent disciplines, it represents a significant addition to the literature of this richly productive area of research. (shrink)

Jon Stewart’s recent book offers an opportunity to re-explore one of the richest areas of Hegel’s cultural research during the Berlin period, the wide-ranging study of world religions developed in the second part of his Lectures on the Philosophy of Religion. While this treatment of world religious traditions has often been taken as out-of-date and narrowly Eurocentric, there are, as Stewart suggests, important contributions within Hegel’s developing work on pre-classical and Asian religions that remain of interest to contemporary philosophers of (...) religion, art and history. This paper compares the changes Hegel makes in the Lectures on the Philosophy of Religion to those in the Aesthetics lectures belonging to the same period; and examines in particular how Hegel’s view of the relation between Athens and Jerusalem changed with developing knowledge of Egyptian and other near Eastern cultures. (shrink)

This work brings together, for the first time in English translation, Hegel's journal publications from his years in Heidelberg, writings which have been previously either untranslated or only partially translated into English. The Heidelberg years marked Hegel's return to university teaching and represented an important transition in his life and thought. The translated texts include his important reassessment of the works of the philosopher F. H. Jacobi, whose engagement with Spinozism, especially, was of decisive significance for the philosophical development of (...) German Idealism. They also include his most influential writing about contemporary political events, his essay on the constitutional assembly in his native Württemberg, which was written against the background of the dramatic political and social changes occurring in post-Napoleonic Germany. The translators have provided an introduction and notes that offer a scholarly commentary on the philosophical and political background of Hegel's Heidelberg writings. (shrink)

In this interview, C. P. Goodman invites British Polanyi scholar Richard T. Allen to reflect on his interest in Polanyi’s philosophical ideas and share what he believes is valuable in his thought.

Murphy’s book is concerned with what he calls the “puzzle of beneficence”: that, while there are many moral issues on which people tend to agree, there is not only no consensus about the extent of the obligation to promote the wellbeing of strangers, but in fact a contentedness about the uncertainty of our obligation in this regard. Although there are some famous philosophical suggestions concerning the reasons for this puzzle, Murphy claims that what is most important is our tendency to (...) view beneficence in terms of collective responsibility. The question of collective responsibility raises particularly the issue of “non-ideal theory”—“what a given person is required to do in circumstances where at least some others are not doing what they are required to do.” Murphy’s chief aims are first to explain the absurdity of the demands of the utilitarians’ “optimizing principle of beneficence”—that we must keep benefiting others until the point where further efforts would burden us as much as they would help the others—and to suggest instead a more plausible principle of beneficence. His suggestion—a “collective principle of beneficence”— involves a “compliance condition”: that the demands on a complying person should not exceed what they would be under full compliance with the principle. Murphy argues at some length that the apparent absurdity of the optimizing principle of beneficence is due not to a problem of “overdemandingness” in general, but rather to a failure to take into consideration nonideal situations where there is only partial compliance. Although his more technical formulations of the correcting “collective” principle of beneficence are admittedly “cumbersome,” the “basic idea,” as he represents it, is that “a person need never sacrifice so much that he would end up less well-off than he would be under full compliance from now on, but within that constraint he must do as much good as possible”. The argument for this position has some intuitive appeal when it is applied, for example, in situations where the fairness of imposing extreme demands is clearly in question. Murphy uses the following example: if everyone else including me would die from a nuclear explosion that I can prevent by exposing myself to a lethal does of radiation, I am required under his principle to do so. Murphy has to give a more complicated response to a less intuitively appealing apparent consequence of his principle—that, when used to consider issues like poverty, it would not seem to require many people in our actual world to sacrifice. He admits that his principle cannot be a stand-alone basis for ethics—for one thing, the concern of his argument is specifically with the difficulties of principles of beneficence, which make a requirement on us that it would be wrong not to perform; voluntary or supererogatory acts are thereby left aside. There are, as well, some familiar further problems which may in the end, however, be no more difficult for Murphy’s principle than for the principle of optimizing beneficence.—Allen Speight, Boston University. (shrink)

In the early 2000s, the development of local food systems in advanced industrial countries has expanded beyond creation and support of farmers’ markets and community supported agriculture farms and projects to include targeted Buy Local Food campaigns. Non-governmental groups in many U.S. places and regions have launched such campaigns with the intent of motivating and directing consumers toward more local food purchasing in general. This article examines the current manifestations and possibilities for social justice concerns in Buy Local Food campaigns, (...) by considering them within the more general category of “selective patronage“ campaigns. Historical campaign examples, such as Buy Union, Buy American, and Buy Black campaigns, offer instructive comparisons to contemporary consumer campaigns promoting local food. Through examining the construction of threats, intended beneficiaries, products to be avoided, and those to be preferentially selected, the paper demonstrates how selective patronage campaigns have emphasized social justice needs and concerns for designated groups in ways that have been potentially exclusionary of other disadvantaged groups and thus undermining of social justice more broadly. As a contemporary instance of “selective patronage,“ Buy Local Food campaigns exhibit similar contradictory impulses, which are intensified by the conceptual and practical pitfalls in designating “local.“ The article concludes by considering how the challenges and prospects for commitments to social justice in local food consumer campaigns reinforce the importance of emerging initiatives centered on domestic fair trade. (shrink)

Frederick Neuhouser has written a clear and well-argued account of Hegel’s social theory which will be a welcome addition to the growing literature on Hegel’s concept of freedom within ethical and social institutions.

Frederick Neuhouser has written a clear and well-argued account of Hegel’s social theory which will be a welcome addition to the growing literature on Hegel’s concept of freedom within ethical and social institutions.

Whether art has come to an “end” in the modern age has been a question of interest for generations of philosophers and art critics since Hegel’s Lectures on Aesthetics. Beat Wyss takes up this question in the context of a wide-ranging account of post-Hegelian art history and art historians that has now been translated into English. Wyss’s project, whose larger aims can perhaps be better glimpsed from the book’s German title, divides into two major sets of reflections—the first devoted specifically (...) to Hegel’s treatment of art and the second to four critics who share with Hegel some sense of art’s having reached its fulfillment. (shrink)

There are relatively few recent works which attempt a serious and genuinely philosophical engagement with Hegel’s writings on aesthetics. Eschewing many of the limited ways in which Hegel is brought into conversations in contemporary literary criticism, Mark Roche has essayed a study of Hegel’s theory of the dramatic genres that seeks not simply to reiterate Hegel’s own thought, but to provide an immanent critique of Hegel’s theory that will be useful for the current critical debate.