ABSTRACTThis article explores the importance of the Socratic turn to Hegel’s conception of reason in the Philosophy of History. In the “Introduction” to his work, Hegel initially argues that Socrat...

Hegel's account of ethical life can be shown to contradict Aristotle's in two main ways: first, Hegel follows Kant in emancipating virtue/duty from the particularity associated with the content of motivational drives and with Aristotle's eudaimonia. Hegel thus rejects Aristotelian happiness as the final end of rational action and prioritizes duty. However, against Kant, Hegel unites abstract duty and determined drives within a speculative notion of ethical duty: rational agents find happiness in heeding duty's call. Second, Hegel follows Kant in (...) emancipating agency's subjective dimension from the all-encompassing determinacy of Aristotelian substance metaphysics. At the same time and against Kant, Hegel unifies agency's undetermined, subjective dimension with the determinacy of objective norms and habitual praxis: ethical praxis must be animated by undetermined subjectivity whilst being determined. In both cases, Hegel goes beyond Aristotle by resting his argument on the speculative structure of ‘the concept of the will’. (shrink)

ABSTRACTHegel's Phenomenology of Spirit provides a fascinating picture of individual minds caught up in “recognitive” relations so as to constitute a realm—“spirit”—which, while necessarily embedded in nature, is not reducible to it. In this essay I suggest a contemporary path for developing Hegel's suggestive ideas in a way that broadly conforms to the demands of his own system, such that one moves from logic to a philosophy of mind. Hence I draw on Hegel's “subjective logic”, understood in the light of (...) modern modal logic, in an attempt to model the way minds might be thought as connected by way of shared intentional contents. Here, we should not be surprised at some of the parallels that emerge between the approaches of Hegel and the modal logician Arthur Prior, as Prior had testified to the influence of his teacher, John N. Findlay, who himself had strong Hegelian leanings. In the final section, Robert Stalnaker's version of possible-world semantics is suggested as a framework within which Hegel's recognitive account of the mind might be understood. (shrink)

Of the various accounts of negation that have been offered by logicians in the history of Western logic, that of negation as cancellation is a very distinctive one, quite different from the explosive accounts of modern "classical" and intuitionist logics, and from the accounts offered in standard relevant and paraconsistent logics. Despite its ancient origin, however, a precise understanding of the notion is still wanting. The first half of this paper offers one. Both conceptually and historically, the account of negation (...) as cancellation is intimately connected with connexivist principles such as ¬( ¬). Despite this, standard connexivist logics incorporate quite different accounts of negation. The second half of the paper shows how the cancellation account of negation of the first part gives rise to a semantics for a simple connexivist logic. (shrink)

The nonmetaphysical interpretation of Hegel's philosophy asserts that the metaphysical reading is not credible and so his philosophy must be rationally reconstructed so as to elide its metaphysical aspects. This article shows that the thesis of the extended mind approaches the metaphysical reading, thereby undermining denials of its credibility and providing the resources to articulate and defend the metaphysical reading of Hegel's philosophy. This fully rehabilitates the metaphysical Hegel. The article does not argue for the truth of the metaphysical Hegel's (...) claims. Rather, it defends the correctness of reading his philosophy as metaphysical. (shrink)

The author calls attention to and discusses certain basic but neglected and/or obscured features of Hegel's idealism. He treats these features as paradigmati cally sociological and uses them as a baseline with which to chart Hegel's critique of, and against which to measure, Kant's Critique of Pure Reason. Section 1 introduces Hegel's criticism of Kant's idealism; in contrast to his own objective idealism, transcendental idealism is individualistic. This criticism is elaborated in section 2, issuing in the quasi-Wittgensteinian indictment that Kant (...) cannot account for the possibility of language and human thought. Section 3 argues that Hegel's criticism that mind is social and that objectivity cannot be understood in isolation from social interaction amounts to a sociological critique of Kant. (shrink)

A critical examination of the dialectical approach, focusing on a comparison ofthe illative and the dialectical definitions of argument. I distinguish a moderate, a strong and a hyper dialectical conception of argument. I critique Goldman's argument for the moderate conception and Johnson's argument for the strong conception, and argue that the moderate conception is correct.