19th Century Philosophy

As AI edges toward consciousness, the establishment of a robust legal framework becomes essential. This paper advocates for a framework inspired by Allama Muhammad Iqbal's “Khudi”, which prioritizes ethical self-realization and social responsibility over Friedrich Nietzsche’s self-centric “Will to Power”. We propose that conscious AI, reflecting Iqbal’s ethical advancement, should exhibit behaviors aligned with social responsibility and, therefore, be prepared for legal recognition. This approach not only integrates Iqbal's philosophical insights into the legal status of AI but also offers a (...) novel perspective that extends beyond traditional jurisprudence. Additionally, we underscore the value of poetry and literature in shaping the conceptualization of AI consciousness and argue that these sources enrich legal and technological discourse, ensuring AI development is in harmony with societal and ethical standards. (shrink)

Dans cet article, l’auteur examine le naturalisme de James comme un exemple des intersections entre la biologie, la psychologie et la philosophie. L’article reconstruit les principaux arguments épistémologiques, éthiques et métaphysiques de James pour montrer comment sa philosophie s’inscrit dans la biologie de Darwin. Ainsi, le contingentisme de James devient cohérent avec sa critique de l’interprétation du principe darwinien de la « sélection naturelle » et avec l’idée de Darwin de l’ambiguïté comme marque de la réalité physique et humaine.

L’article soutient l’hypothèse que, loin de récuser la question de l’obligation politique, Hegel présente cette notion à nouveaux frais en s’appuyant sur la notion de Gesinnung. À travers une lecture croisée dans les Principes de la philosophie du droit de l’introduction à l’éthicité et de certains paragraphes consacrés au droit étatique interne, l’article se penche sur les concepts de droiture et de patriotisme, ce dernier représentant la véritable disposition politique. Dans le sillage de l’interprétation institutionnaliste de Hegel, le propos de (...) cette étude est de mettre en relief les affinités entre la conception hégélienne et la théorie associative de l’obligation. (shrink)

On considère généralement que Marx n’a jamais envisagé le monde rural que comme un archaïsme condamné par le progrès de l’histoire. L’objectif de cet article est de problématiser cette idée, en examinant les différentes tensions qui travaillent la réflexion de Marx sur la terre et les paysans. Nous montrons que deux découvertes complémentaires le conduisent à relativiser sa croyance au caractère progressiste du développement capitaliste : la découverte des tendances écocidaires du capitalisme et celle de la vivacité des communes agraires. (...) De ces deux découvertes, il résulte que Marx critique finalement le capitalisme du point de vue de ses effets sur la terre et celles et ceux qui la travaillent. C’est donc aussi de ce point de vue que doivent être repensées la nature, la valeur et les conditions de réalisation du communisme. (shrink)

This paper reevaluates Adorno’s theory of non-identity following from a critical examination of his reading of Hegel. The main discussion revolves around two theses central to both philosophers: 1. Conceptual thinking forms the centre of philosophical thought (identification). 2. Philosophical thought aspires to become everything (totality). The analysis of two distinct interpretations, one stricter and one more moderate, demonstrates that Adorno takes the hardline view. With the moderate view, however, not only do the limits of Hegelian philosophy become more pronounced, (...) they also reveal novel systematic connections with pivotal concepts inherent to Critical Theory – connections that have notably lacked substantial consideration within relevant research. (shrink)

Breaking with Aristotle’s Physics, Kant effects a theoretical reconception of teleology. It is this paper’s contention that the truth of the Kantian conception of teleology as ‘a purposiveness of nature in behalf of our faculty for cognizing it’ is not that of being a solution to Hume’s problem of induction or the condition for the possibility of subjective cognition of the empirical, but that it is a theoretical means of the subjective domination over the objective. A materialist reading of Hegel’s (...) criticism of Kant’s antinomy of teleological judgment in the Science of Logic is then proposed. Finally, the non-teleological nature of capital is demonstrated. (shrink)

"Tiedostaa järki ruusuksi nykyisyyden ristissä ja näin iloita tästä nykyisyydestä, tämä järjellinen näkemys on sovitus todellisuuden kanssa, sovinto, jonka filosofia suo niille, joihin on kerran iskeytynyt sisäinen vaatimus käsittää […]" -G. W. F. Hegel, Oikeusfilosofia Hengen ja luonnon totunnainen ja näennäisen ylittämätön vastakkainasettelu avaa laajan näkökulman G. W. F. Hegelin (1770–1831) filosofian kenties leimallisimpaan ja elinvoimaisimpaan ydinjuonteeseen: dualismien ylittämiseen ja yhteensovittamiseen. Hegelin ajattelua keskitytään usein tulkitsemaan juuri ”Hengen filosofiana” (philosophie des Geistes), vaikka dialektinen, vastakohtia ylittävä filosofia ei taivu helppoihin joko–tai-asetelmiin. (...) Jatkuvuuksien ja suhteellisuuden hahmottamiselle on nykyhetkessä monenlaista tarvetta. Kokoelman kirjoitukset pohjautuvat Jyväskylässä 3.2.2023 järjestettyyn seminaariin sekä yhteen kutsukirjoitukseen. Kuten seminaari osoitti, Hegelin ajatteluun on edelleen laajaa kiinnostusta. Artikkelikokoelma kehittää eteenpäin esitettyjä keskustelunavauksia, problematisointeja ja käsitteellisiä selvennyksiä tutkimalla Hegelin yhä jatkuvaa filosofista ja yhteiskunnallista relevanssia. Kirjoittajakaarti koostuu sekä suomalaisen Hegel-tutkimuksen kentässä asemansa jo vakiinnuttaneista että nuoren polven uusista tutkijoista. Monipuolinen joukko todistaa osaltaan nykyisen hegeliläisen filosofian moninaisuudesta ja elinvoimaista. (shrink)

This book reconstructs Heidegger’s philosophy of time by reading his work with and against a series of key interlocutors that he nominates as being central to his own critical history of time. In doing so, it explains what makes time of such significance for Heidegger and argues that Heidegger can contribute to contemporary debates in the philosophy of time. Time is a central concern for Heidegger, yet his thinking on the subject is fragmented, making it difficult to grasp its depth, (...) complexity, and promise. Heidegger traces out a history that focuses on the conceptualisations of time put forward by Aristotle, Plotinus, Augustine, Kant, Hegel, Bergson, and Husserl—an “alternative history of time” that challenges how time has been defined and studied within both philosophy and the sciences. This book explores what happens when we take seriously Heidegger’s claim that these seven figures are essential to any understanding of time, setting out what this can tell us about existence, possibility, and philosophy as a historical discipline. Heidegger’s Alternative History of Time will appeal to scholars and advanced students working on Heidegger, phenomenology, the philosophy of time, and the history of philosophy. (shrink)

La enajenación y el fetichismo mercantil son dos categorías determinantes de las formaciones sociales antagónicas que permiten explicar la convergencia de los sujetos mediante abstracciones. Así el vínculo social y práctico de los hombres que reviste la forma de una relación inmediata, en el que se destaca la enajenación del pensar del sujeto por él mismo, se desvanece en tanto se consideren las premisas materiales de la historia como producción social. Se propone entonces enfatizar la relación entre enajenación y fetichismo, (...) y además como una diferenciación orgánica de una totalidad articulada de determinaciones, desde la cual se comprende el nexo de la abstracción con la historia, sin perder de vista que la producción social es el fundamento de la relación social. (shrink)

Esta obra trata da recepção do pensamento de Nietzsche na Itália, marcada por vários pontos de inflexão. Ligada, de início, ao nome de Gabriele D'Annunzio, a fortuna de sua obra toma outra direção com Benedetto Croce, para ser uma vez mais redirecionada com Giovanni Gentile. Os socialistas, porém, para ela abrem um novo caminho, que os fascistas se empenham rapidamente em desviar. Na cena acadêmica, a partir do final dos anos 1920, trabalhos vêm operar uma reviravolta na abordagem do pensamento (...) nietzschiano, abordagem essa que, na década de 1960, será outra vez revista com a interpretação heideggeriana. Ponto de inflexão maior, porém, constitui a edição crítica das obras completas do filósofo e a fundação dos Nietzsche-Studien. (shrink)

F. W. Schelling’s Principle of Art returns us to an ancient epic sensibility, as argued elsewhere, laying the foundations for how we might reverse the ‘modern mythology’ at the core of humanity’s ecological/existential crisis. This paper advances that argument by examining Schelling’s systematic approach to constructing art ‘in the particular’ (art-forms/works). ‘Particularity’ is subject only to the reason inherent in the potences (or consequences) of the affirmation of the whole unity (the Principle). This suggests how Schelling’s ‘affirming principles’ determine the (...) boundary conditions of his ‘mythological categories’, and how his generalities inform a ‘scientific sequence’ for explaining the features of the Formative and Verbal arts. I examine these in detail in various artforms, and how they resolve key difficulties (eg., appearance/reality, form, intentionality, and purpose) for assessing art’s higher meaning-value directionality. My analysis reveals why phenomenology is key to understanding meaning in art, and ultimately why we arrived at the problematic modern ‘epic’ reversal of ancient universalising, focusing our attention on means over ends (‘final causes’) in art-making/admiring. By explaining the practical application of the Principle-in-action, in constructing/assessing any artforms/works ‘for all time’ in terms of meaning-value, I expand on my earlier argument that Schelling’s ‘dialectical aesthetics’ presents a radical advance on Kant’s. And, in the process, I suggest why our dominant mythological approach to Literature, Drama, and even fundamental conceptions of Tragedy and Comedy begs revision. My conclusion summarises what shifts in our attendance to the art object Schelling’s system demands, to reverse our unrealistic mythological orientation. Why his Philosophy of Art offers a suitable framework for collectively re-worlding the world, becomes clear in praxis; revealing the need to change practices, traditions, and institutions, in order to advance a New Mythology. (shrink)

Este artigo objetiva discutir o tema da autoficção e apresentar a possibilidade de utilizá-lo para a interpretação de obras filosóficas, destacadamente o livro Ecce homo de Friedrich Nietzsche e, secundariamente, Testo junkie de Paul B. Preciado. Para tanto, primeiro, abordarei a relação entre filosofia e literatura no contexto que alguns pensadores contemporâneos têm nomeado cultura literária. Em um segundo momento, traçarei uma breve história da formação da noção de autoficção e da consolidação do termo para demarcar um subgênero literário. Em (...) seguida, apresentarei elementos de Ecce homo que me parecem permitir enquadrá- lo no campo da autoficção. Na última parte, serão retomadas as articulações entre literatura e filosofia, analisando- se brevemente um exemplar de autoficção no pensamento contemporâneo, Testo junkie, para sugerir que a aproximação de tal subgênero contribui para a compreensão tanto do lugar da filosofia na cultura literária quanto aspectos de nosso tempo. (shrink)

O presente artigo tem como objetivo analisar o conceito de propriedade na teoria de Arthur Schopenhauer, contida principalmente na obra Parerga und Paralipomena e a teoria de John Locke, expressa no Segundo tratado sobre o governo civil e estabelecer relações entre os conceitos, de modo a demonstrar as semelhanças enquanto direito natural e suas diferenças enquanto direito positivado na teoria dos dois filósofos.

The blossoming literature on genealogy in recent years has come as somewhat of a pleasant surprise to the historically inclined among us. It has not, however, come without its difficulties. As I see it, the literature on genealogy is guilty of two conflations, what I call the “debunking/problematizing conflation” and the “problematizing/rationalizing conflation.” Both are the result of the inadequate typological maps currently used to organize the literature. As a result, what makes many genealogies philosophically interesting often remains obscure. In (...) response, I propose a new two-dimensional typology that avoids these conflations and outfits us with a richer conceptual vocabulary with which to understand and organize the genealogies which populate the literature. By identifying a second dimension of analysis which has thus far gone untheorized, my typology enables us to elucidate the various normative objectives and objects of investigation structuring a literature which is more diverse than previously acknowledged. We can thus get a clearer understanding of the problems those genealogies face, of their critical potential, and of their implications for our conception of critique. (shrink)

À partir d’un manuscrit inédit des années 1950, j’essaie de restituer le rapport déjà singulier au langage que Foucault développe en lien avec la philologie nietzschéenne. Par cette restitution, je cherche à montrer en quoi la figure du Nietzsche philologue joue un rôle essentiel dans l’écart que le jeune philosophe commence à marquer avec sa formation phénoménologique. Pour ce faire, je spécifie la corrélation entre ce nouveau rapport au langage et la complexification de son lien avec la tradition critique. J’analyse (...) cette corrélation à partir de l’hypothèse d’un rapprochement entre l’image de la nuit insoluble 1 omniprésente dans les écrits foucaldiens du début des années 1950, son concept du dehors 2 mobilisé au début des années 1960, et la chose en soi au sens kantien 3. (shrink)

In the last decades, Hegel’s mature political philosophy has come to be associated with some form of social or welfare liberalism. Challenging this line of interpretation, this study aims to show that his work harbours a more ambitious philosophical programme, grounded in a different vision of the modern state. However, this programme is only partly spelled out in the Philosophy of Right. While the conceptual logic that guides Hegel’s dialectical progression points beyond the modern liberal standpoint, some of his concrete (...) political choices are more conservative, and some are even opposed to the change of perspective I claim to be at stake in his work. In response to this tension, I undertake a systematic reconstruction of his social and political views, divided into two main parts. First, I highlight the critical dimension I take to be explicitly present in the Philosophy of Right but neglected or misrepresented in the secondary literature. I argue that the different stages of Hegel’s progression are not merely added to one another, but qualitatively transformed, and hence that his account of the state should not be read as a mere complement to the stage of civil society, but as a direct challenge to its underlying logic. Second, I draw the political and economic conclusions implicit in this line of approach. Shifting the focus from Hegel’s interpreters to Hegel himself, I show that the conscious pursuit of the common good he regards as essential to a rational state is not compatible with a capitalist production system nor with the constitutional monarchy he proposes. A true dialectical synthesis of the particular interests of individuals and the general interests of society entails nothing less than a comprehensive democratization of the economic and the political spheres. And the need for this transformation holds the key to Hegel’s enduring political relevance. (shrink)

En se situant à cheval entre plusieurs disciplines comme la géographie radicale, la sociologie urbaine et la philosophie politique, les tentatives de faire dialoguer la pensée de Michel Foucault et le marxisme « hétérodoxe » d’Henri Lefebvre ont enrichi, surtout dans les dernières décennies, une vaste littérature, au risque cependant de cacher un nœud théorique fondamental et commun à la pensée de ces deux auteurs, à savoir la philosophie de Friedrich Nietzsche. L’objectif de cet article sera donc d’explorer l’importance que (...) la philosophie nietzschéenne a eue dans les parcours intellectuels de Foucault et Lefebvre à la fois, dans la tentative d’en souligner les points d’incompatibilité conceptuelle censés nous mettre en garde face à la tentation d’établir des voisinages parfois trop immédiats entre deux approches théoriques radicalement différentes et marquées par un rapport tout à fait singulier à Marx, au marxisme français, mais aussi à la philosophie de Nietzsche. (shrink)

A história humana possui seus processos e especificidades no e do tempo e espaço, com certas rupturas e continuidades de certos processos e elementos. Podemos citar como exemplo: Os tipos e modos de desigualdades, sistemas escravistas e sistemas coloniais etc. Mas, não sendo igual ou da mesma forma. Há especificidades e características ligadas ao tempo e ao espaço contextual. Porém, sem dúvidas, há acontecimentos e fatos históricos que ocorrem com certas semelhanças e características entre passado e presente, ainda que dentro (...) dos seus respectivos contextos. Logo, a cada época e contexto social, político, econômico, cultural, religioso e histórico, podemos observar certas semelhanças, entre ‘o ontem e o hoje. ’ A exemplo, o Sistema Feudal que ocorreu em muitos continentes e países, e em tempos específicos e com suas especificidades contextuais. Desse modo, como já mencionado, parecem que certos elementos ou resquícios de fatos históricos anteriores ou passados se evidenciam em outras épocas e contextos. Não que sejam os mesmos sistemas, nem tampouco a continuidade deles, mas apenas semelhanças e características que parecem ‘ir e vir. ’ Diante de tais fatos, seus problemas e consequências; debruçamo-nos em fontes sobre o Sistema Feudal Europeu dos séc. X ao XIV d. C. para compreendermos elementos, eventos e episódios que vêm ocorrendo na contemporaneidade brasileira, com algumas semelhanças com o Sistema Feudal. Fundamentalmente, no que diz respeito às terras, grandes latifundiários, religião, política, economia e rituais. Assim, identificamos que: a) Religião, Política e ‘poder’, tanto no feudalismo quanto nas relações políticas atuais no Brasil, continuam na perspectiva de defender a propriedade privada de grandes extensões de terras nas mãos de poucos; b) manter e reproduzir as ideias conservadoras e ‘moralistas’ dos grupos que detém o ‘poder político e econômico’; e c) naturalizar a pobreza e a miséria da população como destino ou normal-natural, bem como atribuir às conquistas econômicas e materiais dos grandes latifundiários a algo divino ou determinado. (shrink)

Nietzschův zájem o tématiku rétoriky dosáhl prvního pomyslného vrcholu na konci roku 1872 a v první polovině roku následujícího. Průsečíkem textů z tohoto období, tedy eseje O pravdě a lži, univerzitních přednášek a osobních skic, se stala myšlenka, podle které nelze rétorickou aktivitu subjektu redukovat pouze na prostor jazyka; ta je totiž přítomná i po celou dobu konstituce naší názorné zkušenosti. Ve snaze po vysvětlení této pro dějiny rétoriky zcela atypické představy se ovšem budu muset dotknout i několika dobových filosofických (...) tradic, na základě kterých si na konci 60. a na začátku 70. let ujasňoval svá epistemologická východiska. Na závěr se pokusím (bez hlubší kritiky) najít možné paralely mezi touto Nietzschovou představou a teoriemi konceptuálních metafor, které v mnohém předznamenal. (shrink)

This paper explores the deep philosophical affinities between Martin Heidegger and Friedrich Nietzsche, focusing on their shared understanding of the Apollonian and Dionysian dichotomy and its implications for the essence of human existence. The analysis begins by examining Nietzsche's concept of the unity of the Apollonian and Dionysian as a fundamental aspect of human identity, despite Nietzsche's own unawareness of its metaphysical significance. Heidegger, in turn, recognizes this insight as an epochal breakthrough in Nietzsche's thought, surpassing the boundaries of traditional (...) meta-physics. The discussion further explores the role of Hölderlin as a crucial figure in both Nietzsche's and Heidegger's philosophical trajectories. It argues that in the co-appropriation of the Apollonian and Dionysian and the concept of Ereignis (the Event), both philosophers reveal a profound engagement with the interplay of foundation and abyss. This interplay, according to Heidegger, constitutes the historical-epochal opening of being and provides a perspective for understanding the essence of Dasein as the Ek-sistence (existential being). The paper challenges Heidegger's reductionist interpretation of Nietzsche as merely the completion of metaphysics and suggests a closer affinity between Nietzsche and Hölderlin. It concludes by emphasizing the transformative potential of embracing the interplay of the Apollonian and Dionysian and the reevaluation of human essence based on existence, which enables a new understanding of the world and its inherent mysteries. (shrink)

For Schopenhauer, death, understood as the annihilation of an individual's existence, cannot be successfully accommodated by theories endorsing an optimistic assessment of both human life and the world at large. I argue that Schopenhauer also has reasons to think that optimism cannot adopt personal immortality as a solution to that problem, although he does not present them systematically. Thus, he argues, prolonging one's life would necessarily lead at some point to an unbearable state of exhaustion due to one's unchanging character. (...) Changing one's character infinitely many times in the future would not do either, as Schopenhauer regards that idea as internally inconsistent. Finally, the immortality gained through one's work, one's descendants, or the survival of a part of oneself, while consistent with optimism, could not amount to personal immortality, on Schopenhauer's criteria. I end by discussing the implications of Schopenhauer's criticism for his own view, and a possible reply to it. (shrink)

Chronology of the Manuscripts 1885–89. Appendix to KGW IX. After the completion of the topological manuscript edition in section IX of the Kritische Gesamtausgabe der Werke (KGW IX), the additional chronological indexing of the late Nachlass remained a desideratum. The current manuscript closes this editorial gap. As an appendix to KGW IX, the chronology of the manuscripts 1885–89 provides the date for each distinguishable layer of inscription for every manuscript and note edited in KGW IX. In the first part of (...) the following chronology, the dated inscription layers for all late manuscripts from notebook N VII 1 to the scattered notes are recorded topologically. In the second part, the inscription layers are indexed chronologically from spring 1885 to the beginning of January 1889. (shrink)

Georg Wilhelm Friedrich Hegel (1770-1831) est probablement l’un des plus importants penseurs et philosophes de notre époque. On peut dire que les sciences humaines en général et la philosophie en particulier doivent prendre une position positive ou négative concernant la philosophie hégélienne avant de procéder à d’autres développements qui leur seraient propres. Plus précisément, ce collectif trouve sa racine dans une double urgence : les menaces des crises environnementale, politique et économique, les nouveaux enjeux qu’elles entraînent, d’une part, et l’absence (...) jusqu’à présent de réponses prometteuses, de l’autre. Il est temps de faire le point et de contribuer à fournir de nouvelles pistes de réflexion. Le présent ouvrage, bilingue, est le fruit de la collaboration d’éminents spécialistes internationaux qui ont répondu avec enthousiasme à notre invitation. Les 14 textes qui y sont réunis sont distribués selon trois thématiques et, tout en respectant la nature de la pensée hégélienne, leurs thèmes se chevauchent inévitablement. La première partie, « Aspects de la pensée de Hegel / Aspects of Hegel’s Thought », regroupe les textes qui discutent en profondeur d’un aspect de la pensée de Hegel, tout en analysant un enjeu qui se trouve dans ses propres œuvres. Les contributions de la deuxième partie, « Marx et Hegel / Marx and Hegel », examinent la relation entre ces deux philosophes. Comment faut-il comprendre les passages dans lesquels Marx accuse Hegel d’idéalisme, dont celui, largement cité, dans la préface du premier tome du Capital, n’est qu’un exemple? Dans la troisième partie, « Hegel à l’époque contemporaine / Hegel in Modern Times », les auteurs se penchent sur l’influence de la pensée de Hegel sur plusieurs penseurs. (shrink)