This book is a new interpretation of Schelling's path-breaking 1809 treatise on freedom, the last major work published during his lifetime. The treatise is at the heart of the current Schelling renaissance—indeed, Heidegger calls it "one of the most profound works of German, thus of Western, philosophy." It is also one of the most demanding and complex texts in German Idealism. By tracing the problem of ground through Schelling's treatise, this book provides a unified reading of the text, while unlocking (...) the meaning of its most challenging passages through clear, detailed analysis. This analysis shows how Schelling's implicit distinction between senses of ground is the key to his project of constructing a system that can satisfy reason while accommodating objects that seem to defy rational explanation—including evil, the origins of nature, and absolute freedom. This allows Schelling to unite reason and mystery, providing a rich model for philosophizing about freedom and evil today. (shrink)

Kant and Hegel share a common foundational idea: they believe that the authority of normative claims can be justified only by showing that these norms are self-imposed or autonomous. Yet they develop this idea in strikingly different ways: Kant argues that we can derive specific normative claims from the formal idea of autonomy, whereas Hegel contends that we use the idea of freedom not to derive, but to assess, the specific normative claims ensconced in our social institutions and practices. Exploring (...) these claims, I argue that each approach encounters certain difficulties. I then argue that Nietzsche develops a theory of normative authority that avoids these potential difficulties. Nietzsche’s theory proceeds, in part, by reconciling the most compelling aspects of the Kantian and Hegelian accounts—aspects that have seemed, to many interpreters, to be incompatible. The resultant theory generates a unique and fruitful account of normative authority. (shrink)

What is recognition and why is it so important? This book develops a synoptic conception of the significance of recognition in its many forms for human persons by means of a rational reconstruction and internal critique of classical and contemporary accounts. The book begins with a clarification of several fundamental questions concerning recognition. It then reconstructs the core ideas of Fichte, Hegel, Charles Taylor, Nancy Fraser, and Axel Honneth and utilizes the insights and conceptual tools developed across these chapters for (...) developing a case for the universal importance of recognition for humans. It argues in favour of a universalist anthropological position, unusual in the literature on recognition, that aims to construe a philosophically sound basis for a discourse of common humanity, or of a shared human life-form for which moral relations of recognition are essential. This synthetic conception of the importance of recognition provides tools for articulating deep intuitions shared across cultures about what makes human life and forms of human co-existence better or worse, and thus tools for mutual understanding about the deepest shared concerns of humanity, or of what makes us all human persons despite our differences. -/- Recognition and the Human Life-Form will appeal to readers interested in philosophical anthropology, social and political philosophy, critical theory, and the history of philosophy. It also provides ideas and conceptual tools for fields such as anthropology, education, disability studies, international relations, law, politics, religious studies, sociology, and social research. (shrink)

Answering the challenge of G. W. F. Hegel's idealism and its perceived logocentrism has arguably been a defining feature of nineteenth- and twentieth-century continental philosophy. Today, in the midst of a Hegel renaissance, Hegel's legacy within continental philosophy is far more ambivalent. In this essay, I cut across debates about the status of Hegel's idealism in order to offer a reflection on the legacy of Hegel by reconstructing a Hegelian notion of legacy. I develop this notion in response to Jacques (...) Derrida's discussion of inheritance in Specters of Marx (1993). Both Hegel and Derrida articulate the structure of legacy, inheritance, and history on the basis of the strictures of gathering. For both, gathering is an act of memory that determines a legacy as a legacy, a history as a history. Gathering determines an event, norm, idea, or institution as something to be passed on for a future to come. While Derrida concludes that inheritance implies decision, Hegel's recollection provides the basis for what I will call a critical history, which contributes to any such decision in crucial ways. (shrink)

In “Violence and Metaphysics” Jacques Derrida suggests that “the only effective position to take in order not to be enveloped by Hegel would seem to be…to consider false-infinity…irreducible.” Inversely, refuting the charge of logocentrism associated with Hegelian true infinity ( wahrhafte Unendlichkeit ) would involve showing that Hegel’s speculative logic does not establish the infinity of being exempt from the negativity of the finite. This paper takes up Derrida’s challenge, and argues that true infinity is crucial to Hegel’s understanding of (...) ideality as a question of normative authority, which does not fall prey to logocentrism. Through an exposition of the dialectic of the finite and the infinite in Hegel’s Science of Logic , I argue that true infinity is not an ontological category that eliminates division, but rather refers to the metalogical standpoint involved in a philosophical account of determinacy. Although fully achieved at the end of the Logic , the metalogical standpoint that Hegel elaborates in the Seinslogik under the banner of the true infinite already clarifies that determinacy is a product of normative authority that is itself precarious. (shrink)

After a long period of neglect that began in his lifetime, why has Schelling reemerged as an important philosopher, germane to contemporary concerns? In the first part of this essay I offer a brief history of Schelling’s early descent into obscurity and gradual ascent back into the light of philosophical relevance. In the second and final part of the essay, I offer a brief survey of the current Schelling resurgence in the English speaking reception of Continental philosophy.

A number of contemporary authors (e.g., Catherine Malabou, Slavoj Žižek, and John Caputo) claim that Hegel’s Religionsphilosophie provides important insights for contemporary philosophy of religion. John Caputo argues that Hegel’s notion of incarnation as radical kenosis is a powerful tool for postmodern Radical Theology. In this essay, I scrutinize this claim by balancing Hegel’s notion of incarnation with his notion of recognition—the latter of which Caputo removes from a “headless Hegelianism.” I argue that a non-Hegelian, non-dialectic sense of recognition ought (...) to be introduced in contemporary philosophy of religion to remove the confrontation with the Other from the realm of radical trauma. (shrink)

Kant's 'Copernican Revolution', which began in the Critique of Pure Reason (1781/1787), had, by the early 1790s, fundamentally altered the terrain of German philosophy – but not entirely in the way that Kant had foreseen. Skeptical challenges to Kant's discursive account of cognition, in which experience arises from the separate faculties of sensibility and understanding, had led thinkers such as K.L. Reinhold and J.G. Fichte to attempt to provide a first, foundational principle for the critical philosophy. These efforts were enormously (...) influential, but by the middle of the 1790s, they too were facing a great deal of critical scrutiny. The central challenge to the Fichtean project came from an unlikely quarter: a group of young thinkers and poets who are collectively known as the early Romantics. For the Romantics, Fichte's project remains too 'subjectivist', for it tries to provide an account of the world by beginning with the conditions that govern subjectivity alone. Rather, the Romantics argue that the world must be understood in terms of a monistic Absolute, akin to Spinoza's substance, in which all dualisms are overcome. It is with this step that Absolute Idealism comes on the scene, and sets the stage for the development of Hegel's system in the early 1800s. This essay, which continues the story of 'Who's Who from Kant to Hegel I', examines the ways in which early Romanticism reacted to the Fichtean project, looks at a variety of anti-foundationalist idealisms that the Romantics – in particular Hölderlin, Novalis, Schlegel, and Schleiermacher – developed, and traces the role that Friedrich Schelling plays in offering the first systematic account of Absolute Idealism. (shrink)

A number of writers have picked out the way knowledge in the human sciences reflexively alters the human subject as what separates these sciences from the natural sciences. Furthermore, they take this reflexivity to be a condition of moral existence. The article sympathetically examines this emphasis on reflexive processes, but it rejects the particular conclusion that the reflexive phenomenon enables us to demarcate the human sciences. The first sections analyse the different meanings that references to reflexivity have in the psychological (...) and social sciences, in philosophy and in material life, and they link these meanings to the post-positivist philosophy of the social sciences. The discussion considers the problems raised (most influentially in the human sciences by Foucault) by being reflexive about reflexivity itself. They put a large question mark against hopes for a revived philosophical anthropology. Whatever the philosophical arguments, however, there is clearly a reflexive practice in the humanities and human sciences which there is not in the natural sciences. This leads to the argument that there are different forms of knowledge for different purposes and that it may therefore be divergence of purpose, not reflexivity itself, that creates differences among the sciences. It is the fact and purpose of human self-reflection that marks out the human sciences. If this is so, then it explains why an apparently circumscribed question about the classification of knowledge turns out to be inseparable from ontological and moral questions about human identity. (shrink)

This paper draws a distinction between ‘right MacIntyreans’ who are relatively optimistic that MacIntyre’s vision of ethics can be realised in capitalist society, and ‘left MacIntyreans’ who are sceptical about this possibility, and aims to show that the ‘left MacIntyrean’ position is a promising perspective available to business ethicists. It does so by arguing for a distinction between ‘community-focused’ practices and ‘excellence-focused’ practices. The latter concept fulfils the promise of practices to provide us with an understanding of the best work (...) for humankind and highlights the affinities between MacIntyre’s concept of a practice and Marx’s conception of good work as free, creative activity. The paper concludes with a suggestion that we reflect on the best forms of work so that we can strive to ensure the very best activities, those most consonant with our flourishing, one day become available to all. (shrink)

Russian public opinion in the first half of the nineteenth century was buffeted by a complex of cultural, psychological, and historiosophical dilemmas that destabilized many conventions about Russia's place in universal history. This article examines one response to these dilemmas: the Slavophile reconfiguration of Eastern Christianity as a modern religion of theocentric freedom and moral progress. Drawing upon methods of contextual analysis, the article challenges the usual scholarly treatment of Slavophile religious thought as a vehicle to address extrahistorical concerns by (...) placing the writings of A. S. Khomiakov and I. V. Kireevskii in the discursive and ideological framework in which they originated and operated. As such, the article considers the atheistic revolution in consciousness advocated by Russian Hegelians, the Schellingian proposition that human freedom and moral advancement were dependent upon the living God, P. Ia. Chaadaev's contention that a people's religious orientation determined its historical potential, and the Slavophile appropriation of Russia's dominant confession to resolve the problem of having attained historical consciousness in an age of historical stasis. (shrink)

El artículo analiza la noción de subjetividad de Levinas y se examinan sus posibles vínculos con la noción desarrollada por Kant, entendida esta última como una visión ejemplar de la explicación moderna sobre la subjetividad. Se discute la posición de Hofmeyr, quien argumenta que hubo un cambio paradigmático entre un “Levinas temprano” centrado en la libertad de tipo kantiana, y un “Levinas posterior” centrado en la pasividad y que trasciende a Kant. El artículo muestra que la subjetividad en Levinas nunca (...) puede entenderse como actividad en el sentido kantiano. (shrink)

There has been a resurgence of interest in Hegel's thought by Anglo‐American philosophers in the last 25 years. That expansion of interest was initiated with the publication of Charles Taylor's Hegel (1975). That work stills stands as one of7 the important branches of Hegel interpretation. However the dominance of the strongly metaphysical interpretation of Hegel, which dominated the understanding of Hegel until the 1980s, and of which Taylor's work represents the culmination, has now, at least among the major interpreters of (...) Hegel, given way to what has come to be known as the non‐metaphysical reading of Hegel. This article charts the emergence and development of the non‐metaphysical Hegel, which takes his thought to be a continuation of the Kantian project of critically examining the presuppositions of any normative claim. This article provides an overview of the latest developments in Hegel research, primarily focusing on the English‐language literature. Recent research has placed Hegel's concerns at the centre of contemporary debates in analytic philosophy, particularly concerning the status of norms, the ‘space of reasons’ and the ‘myth of the given’. This research has in turn been influential on the two most important figures in English‐language Hegel scholarship (Robert Pippin and Terry Pinkard). The article will position this new wave of Hegel scholarship and its influence in relation to the metaphysical interpretation of Hegel and will also provide a brief overview of Hegel's reception in French post‐structuralism, which has largely accepted and promoted a view of Hegel as a metaphysician. (shrink)

In this paper I argue that Fichte's attempt to reconcile the dualism of concept and intuition requires the overcoming of any idea of a thing-in-itself. At the same time he preserves the idea of an external constraint on the I's self-positing. This central role for the realist constraint of the check conflicts with recent interpretations of Fichte that see his project as advocating the exclusivity of the space of reasons. The striving subject confronts and unifies the opposition between the realistic (...) and idealistic elements in the Wissenschaftslehre. It is argued that as striving, reason's drive for self-determination is a process of self-transformation, as consciousness confronts the limitations of its inadequate explanations of the objects of experience. (shrink)

Georg Wilhelm Friedrich Hegel developed the concept of institutionalized education, which reflected public schooling and its legitimacy in the context of rapid transformation of European feudal societies to modern societies. The concept of school reflects the Hegelian theory of Bildung and the concept of modern society. What makes Hegel’s philosophy interesting is his conviction that the processes of Bildung can take place only in the context of social institutions and in the highly organized forms of human interaction regulated by those (...) institutions. Hence the development of an individual, according to Hegel, depends exclusively on institutionalized forms of interaction. In modern society, pedagogical institutions have a specific function: on the one hand, schooling is essentially an institutional form of initiating the process of Bildung in which an individual acquires culture and applies it to life—a life which consequently becomes consciously led by an individual self; on the other, schooling is essentially a way for modern society to ensure its self-preservation by preparing the individual to respond to the demands of civic society so that she or he can take part in the economic production and reproduction of modern society. (shrink)

This chapter deals with German philosophy from Leibniz to Fichte, which formed an important part of Kierkegaard's intellectual background. In this period German philosophy came to dominate Danish philosophy. However, Kierkegaard's attitude toward his German predecessors is generally ambivalent, involving both critique and admiration. Although Kierkegaard was fluent in German and very familiar with classic German philosophy, his use of this philosophy is somewhat eclectic and assimilated to his own ends. Kierkegaard uses his German predecessors to develop a distinction between (...) the spheres of existence and thought and to reinforce what he took to be genuine Christian faith. (shrink)

Why should philosophy, or even thinking, get in the way of seeing? In attempting to address this question, this paper identifies post-Romanticism as a phenomenologically inflected response to the failure of both pre-Romantic Reflexionsphilosophie and Hegelian speculative overcoming, one that seeks to express our relation to the world in a way that does not rely on a reflection model of consciousness and gives no support to the notion of a cognitively inaccessible absolute. It will be suggested that the poetry of (...) Fernando Pessoa offers lessons in such a post-Romanticism, showing how a phenomenological attentiveness to the world-disclosive power of poetry and to the everyday mereness of things constitutes a more coherent way of relating to the world. With reference to Heidegger and Jean-Luc Nancy, it will be argued that Pessoa’s poetry shows us that it is by reining in the reflection model of consciousness that we achieve a greater sense of the world and our position in it. (shrink)

In this paper I rely on recent literature that emphasises the importance of recognition in Hegel's philosophy in order to apply the recognition-theoretic approach to the notion of sacrifice in the Phenomenology of Spirit. Firstly, I conduct a preliminary analysis by examining the general meaning of sacrifice as a form of determinate negation. Secondly, I focus on two phenomenological moments (the struggle between ?faith? and ?pure insight?, and the cult) in order to answer the question, ?Is a real (effective and (...) unselfish) sacrifice possible?? Finally, I argue that sacrifice should be considered as a Darstellung, and I explain the twofold connection between sacrifice and recognition. I conclude that there is no sacrifice without recognition, and the process of recognition is intrinsically sacrificial. (shrink)

This paper addresses the role of the notion of sacrifice in Kant’s theoretical philosophy, practical philosophy, and in his account of religion. First, I argue that kenotic sacrifice, or sacrifice as ‘withdrawal’, plays a hidden and yet important role in the development of Kant’s transcendental philosophy. Second, I focus on Kant’s practical philosophy, arguing that the notion of sacrifice that is both implied and explicitly analyzed by Kant is mainly suppressive sacrifice. However, Kant’s account is fundamentally ambiguous, as sometimes the (...) kenotic meaning of sacrifice seems to resurface, especially in the context of Kant’s discussion of the happiness of others as an end in itself. Because religious notions are regarded by Kant as necessary transitional forms (Darstellungen) to be used to make moral ideas applicable to the world, I then scrutinize Kant’s view of sacrifice as an improper symbol, and I analyze Kant’s arguments for such a dismissal and discuss the subject matter in recent literature. Finally, I examine the role of sacrifice in Kant’s account of Christ as the prototype of pure moral disposition. I conclude by arguing that Kant indeed grasped the importance of including kenotic dynamics in practical philosophy but was somehow unable or unwilling to integrate it into the formal grounding of his ethics. This tension, however, effectively provides an entry point for features that can be found in the post-Kantians. (shrink)

The main goal of this paper is to argue the relevance of Hegel’s notion of the Trinity with respect to two aspects of Hegel’s idealism: the overcoming of subjectivism and his conception of the ‘I’. I contend that these two aspects are interconnected and that the Trinity is important to Hegel’s strategy for addressing these questions. I first address the problem of subjectivism by considering Hegel’s thought against the background of modern philosophy. I argue that the recognitive structure of Hegel’s (...) idealism led him to give the Trinity a decisive role in his philosophical account. Next, I discuss the Trinity by analysing the three divine persons. This analysis paves the way for the conclusion, where I argue that the Trinity represents a model for re-thinking the ‘I’ in a way that overcomes a ‘naïve realist’ and a ‘subjective’ account of the self. I suggest that Hegel’s absolute idealism can be conceived as an approach to the ‘I’ that considers the role of acts of mutual recognition for the genesis of self-conscious thought, and that the Trinity is the Darstellung of the relational and recognitive structure of the ‘I’. (shrink)

In this article, I draw upon the ‘post-Kantian’ reading of Hegel to examine the consequences Hegel’s idea of God has on his metaphysics. In particular, I apply Hegel’s ‘recognition-theoretic’ approach to his theology. Within the context of this analysis, I focus especially on the incarnation and sacrifice of Christ. First, I argue that Hegel’s philosophy of religion employs a distinctive notion of sacrifice (kenotic sacrifice). Here, sacrifice is conceived as a giving up something of oneself to ‘make room’ for the (...) other. Second, I argue that the idea of kenotic sacrifice plays a fundamental role in Hegel’s account of Christ. Third, I conclude by sketching some of the consequences of Hegel’s idea of a God who renounces his own divinity for an idealistically conceived metaphysics. My main thesis is that the notion of incarnation is conceived by Hegel as the expression of a spirit that advances only insofar as it is willing to withdraw and make room for the other. A kenotic reading of the Hegelian notion of the incarnation is also useful in terms of a clarification of the dispute between ‘left Hegelians’ and ‘right Hegelians’ concerning the status of the idea of God in Hegel’s philosophy. (shrink)

The article presents the conceptual groundwork for an understanding of the essentially improvisational dimension of human rationality. It aims to clarify how we should think about important concepts pertinent to central aspects of human practices, namely, the concepts of improvisation, normativity, habit, and freedom. In order to understand the sense in which human practices are essentially improvisational, it is first necessary to criticize misconceptions about improvisation as lack of preparation and creatio ex nihilo. Second, it is necessary to solve the (...) theoretical problems that derive from misunderstandings concerning the notions of normativity, habit, and freedom – misunderstandings that revolve around the idea that rationality is a form that is developed out of itself and thus works in a way similar to algorithms. One can only make sense of normativity, habit, and freedom if one understands that they all involve conflictual relationships with the world and with others, which in turn enables one to adequately take into account their constitutive connection to improvisation, properly understood. In outlining these conceptual connections, we want to prepare the foundations for an explanation of rational practices as improvisational practices. The article concludes by stating that human rational life is improvisatory because the conditions of human practice arise out of practice itself. (shrink)

This essay tackles head on the argument that sees an inherent paradox in the autonomy of the will as the ground for the authority of the fundamental practical norms. It points out that only on reductive understandings of the autonomy of the will can this idea be qualified as paradoxical, thereby yielding outcomes that either contradict their premises or present autonomy under a false guise. With that done, it will proceed to offer a conception of the autonomy of the will (...) which is not vulnerable to the paradox, and which may therefore be equipped to rest the fundamental practical norms on solid ground. Throughout this discussion, I will rely on constitutivism about practical reasons to specifically defend the twofold conclusion that (a) the paradox of autonomy can be avoided and that, relatedly, (b) if autonomy is properly conceptualised, it is fully equipped and well positioned to ground the authority of the fundamental practical norms. (shrink)

This essay contributes to our understanding of the relation between the philosophies of Hegel and Sellars. While most treatments of this relation have focused on metaphysics or epistemology, I focus on ethics, and in particular on the formulation of moral agency. I argue that Hegel and Sellars arrive at a similar metaphilosophical rejection of individual moral agency in favor of conceptions of moral agency as the outcome of social mediation. To demonstrate this, I trace how Hegel and Sellars offer parallel (...) resolutions of the ‘Kantian paradox’: the apparent problem that, in Kantian ethics, moral agents must both freely self-legislate the moral law unto themselves and stand in a dutiful relation to the moral law as a necessary function of practical reason. Drawing Hegel and Sellars together in this way casts new light on Sellars’s understudied ethical theory and further evidences the contemporary relevance of Hegel’s moral philosophy. (shrink)

This paper examines Hegel’s place in the philosophy of Eval’d Il’enkov. Hegel’s ideas had a huge impact on Il’enkov’s conception of the nature of philosophy and of the philosopher’s mission, and they formed the core of his distinctive account of thought and its place in nature. At the same time, Il’enkov was victimized for his “Hegelianism” throughout his career, from the time he was sacked from Moscow State University in 1955 to the ideological criticisms that preceded his death in 1979. (...) After considering Hegel’s influence on the history of Russian thought, the paper focuses on Hegelian themes in Il’enkov’s 1974 book, Dialektičeskaja logika and evaluates their philosophical significance. Finally, parallels are explored between Il’enkov’s situation at the end of his life and the plight of Nikolaj Bukharin, incarcerated in the Lubjanka prison in 1936 and at work on Philosophical arabesques. Both thinkers confronted the contradiction between their confidence in the rationality of history and the tragic absurdity of Soviet reality, and both responded by affirming their fidelity to Lenin and his vision of Marxism. In this way, they sought to make sense of their respective situations in the face of extreme adversity. That they so much as thought it worth trying owed much to Hegel’s influence. (shrink)

This article proposes that the foundations of Hegel’s contribution to social criticism are compatible with, and enriched by, his meta-theology. His social critique is grounded in his belief that normative ideas – and especially the idea of freedom – are necessarily experiential and historical. Often regarded as a recipe for an authoritarian reconciliation with the status quo, Hegel’s philosophy has been dismissed by some unsympathetic commentators from the left as inimical to the task of social criticism. Much of the reason (...) for this has been the opinion that his systematic approach to philosophy is one underpinned by either a highly unorthodox theism or, more commonly, pantheism. Even scholars who wish to defend Hegel as a social critic have tended to abandon or at least massively downplay his meta-theology. In this article, I argue that it is precisely the emphasis on his original theo-metaphysics that offers a powerful and relevant contribution to social criticism. Hegel then becomes an important contributor, from the tradition of social criticism, to the growing trend in academia and wider society of rethinking the relationship between the religious and the secular, known as post-secularism. The proposition at the centre of his system – that human history and society are necessary moments in the process of divine self-understanding – is not new. But the specifics of Hegel’s concept of God that I am proposing – and, moreover, their implications for his political thought – are new. I propose that Hegel was neither a theist nor a pantheist but, rather, a dialectical panentheist. According to panentheism, God is neither straightforwardly transcendent to nature and history nor immanently identifiable with nature and history, but rather is dynamically and dialectically immanent in the ongoing processes of self-transcendence that are nature and history. If such an interpretation of Hegel’s system is valid then the proposition that his political thought is an exercise in dialectical panentheistic theology is one that is worth making and defending because it has important things to say about his social critique. (shrink)

This paper examines the relationship between the environmental aesthetics approach backed by knowledge (ecological aesthetics) and the possibility of doing an action in favor of environmental conservation. It seems that even having such an approach towards the environment fails to sufficiently motivate people to protect the environment and nature, since there is a tension between the course of daily life and scientifically supported environmental aesthetics. In order to explain such tension, we tend to examine and critique ecological aesthetics (which is (...) in some respects overlapped with environmental ethics) from the viewpoint of the philosophy of Wittgenstein, particularly with reference to his later work including the concept of formal life. Based on this concept, ecological aesthetics can be criticized and examined on three grounds: First, aesthetics is not able to create understanding or appreciation that leads to action. Second, the ecological concept added to reinforce the aesthetics, cannot support aesthetics in this regard and can even make things worse; ecological aesthetics, in fact, diverts aesthetics from its purpose (the purpose with regards to the environment, which is to motivate people to preserve nature) by trying to give it a strong objectivity. Third, the role of ethics in its current form in environmental conservation cannot be an active role. (shrink)

My aims in this essay are two. First (§§1-4), I want to get clear on the very idea of a theory of the history of philosophy, the idea of an overarching account of the evolution of philosophical reflection since the inception of written philosophy. And secondly (§§5-8), I want to actually sketch such a global theory of the history of philosophy, which I call the two-streams theory.

The thesis adapts Bourdieu’s theory of hexis as a method for approaching the Baillie (Hegel/Baillie, 1910/1931) and Pinkard (Hegel/Pinkard, 2008) translations of Hegel’s Die Phänomenologie des Geistes (Hegel, 1807/1970) as embodiments of a translatorial practice informed by social and philosophical contextual factors. The theoretical concept of a translatorial hexis is analogous to Bourdieu’s habitus but differs in that the translatorial hexis embodies a specifically dominant, honour-seeking stance of the translator with regard to the micro-dynamics of the surrounding sub-fields; the translatorial (...) hexis is also embodied primarily in the detail of the text and in the peritexts to the translations. Chapters 3 and 4, which focus on the Baillie and Pinkard translations, are each divided into three sections: an analysis of the historical background to the translation in terms of interrelated Bourdieusian fields defined by rival positions vying for academic reputation; an analysis of lexical patterning identified in TT corpora with reference to the translations of two ‘dialectically ambiguous’ terms Geist [mind/spirit] and aufheben [cancel/preserve/sublate]; an analysis of peritexts to the two translations. Starting with a discussion of Hegel’s ‘dialectical ambiguity’ in chapter 1 and an elaboration of the Bourdieusian theoretical framework in chapter 2, the thesis attempts to explain the lexical findings with reference to the concept of translatorial hexis in a manner which takes philosophical and sociological factors into consideration as determinants of the translators’ strategies. The analysis focuses on the positioning of Sir James Black Baillie with regard to Absolutist and Personalist versions of British Idealism and Terry Pinkard with regard to the non-metaphysical readings of Hegel and the development of communitarian ideologies.The publication of new translations of Hegel’s works and new critical works on German Idealism suggest that a Hegel revival is in full progress. Given the centrality of translation to this phenomenon, it is appropriate that translation studies should contribute to the discussion, especially to demonstrate the value of a self-reflexive, multi-disciplinary approach which brings linguistic analysis and sociological contextualisation to bear on some of the philosophical issues at stake. (shrink)

Within Kantian ethics and Kant scholarship, it is widely assumed that autonomy consists in the self-legislation of the principle of morality. In this paper, we challenge this view on both textual and philosophical grounds. We argue that Kant never unequivocally claims that the Moral Law is self-legislated and that he is not philosophically committed to this claim by his overall conception of morality. Instead, the idea of autonomy concerns only substantive moral laws, such as the law that one ought not (...) to lie. We argue that autonomy, thus understood, does not have the paradoxical features widely associated with it. Rather, our account highlights a theoretical option that has been neglected in the current debate on whether Kant is best interpreted as a realist or a constructivist, namely that the Moral Law is an a priori principle of pure practical reason that neither requires nor admits of being grounded in anything else. (shrink)

Focusing on the conceptual terms of the idealist-realist debate, the paper shows that the inability of the realists to recognize Marx’s idealist heritage is out of the realists’ limited understanding of the category of idealism in their reading. To prove the paper’s case, the first section starts with elucidation of Marx’s concept of epistemological idealism as read by his interpreters. It shows the actual meaning of epistemological idealism as used by Kolakowski, Lukacs, and other idealist readers of Marx. The second (...) section shows how the realists conflate the two idealisms, how the realist reading is erroneously grounded on failure to clarify the difference between the concept of ontological and epistemological idealism. The third section highlights the differences between epistemological and ontological idealism. It explains that Ontological idealism claims that idea is the fundamental reality, while epistemological idealism suggests that knowledge is dependent upon the subject. (shrink)

Foundational ontologies, central constructs in ontological investigations and engineering alike, are based on ontological categories. Firstly proposed by Aristotle as the very ur- elements from which the whole of reality can be derived, they are not easy to identify, let alone partition and/or hierarchize; in particular, the question of their number poses serious challenges. The late medieval philosopher Dietrich of Freiberg wrote around 1286 a tutorial that can help us today with this exceedingly difficult task. In this paper, I discuss (...) ontological categories and their importance for foundational ontologies from both the contemporary perspective and the original Aristotelian viewpoint, I provide the translation from the Latin into English of Dietrich's De origine II with an introductory elaboration, and I extract a foundational ontology–that is in fact a single-category one–from this text rooted in Dietrich's specification of types of subjecthood and his conception of intentionality as causal operation. (shrink)