Hailed on publication in 1957 as "probably the only book published this year that will outlive the century," this is a brilliant of the idea that there are ...

This study argues for three main theses: (1) Immanuel Kant’s ethics is a social ethics; (2) the basic premises of his social ethics point to a socialist ethics; and (3) this socialist ethics constitutes a suitable platform for criticizing and improving Karl Marx’s view of morality. -/- Some crucial aspects of Kant’s social ethics are that we must promote the “realm of ends” as a moral society of co-legislators who assist each other in the pursuit of their individual ends, which (...) requires in turn that we seek the realization of the republican state and peace between the nations. Thus, hope for progress, as supported by the enthusiasm engendered among the spectators of the French Revolution, becomes pivotal to Kant’s ethics as well as other moral feelings such as moral indignation and solidarity with the victims of oppression. -/- Kant views the moral society in the final instance as an “inner” unification of good wills. In a decisive elaboration of Kant, the neo-Kantian Hermann Cohen argues that all our social institutions, and notably economic enterprises, must instantiate the “realm of ends,” leading him to support cooperative socialism in Wilhelmine Germany. In his own words, Kant “is the true and real originator of German socialism” (1896). -/- There are important evaluative similarities between Kantian socialist ethics and Marx, such as a condemnation of capitalism as a system of servitude and an understanding of the ideal society as a cooperative society, but only Marx contends that the ideal society does not set a moral task and that there is a dialectic operative in human history that inevitably leads to communist society. This dogmatic Hegelian understanding of history must be replaced by Kantian regulative understanding of progress in support of revolutionary praxis as moral praxis. -/- We need a “Kantianization” of Marx, as Cohen and other neo-Kantian socialists also proclaimed in the three decades leading up to World War I. This study concludes with “A Historical Note on Kantian Ethical Socialism,” addressing, among others, Cohen, Karl Vorländer, Eduard Bernstein, and Kurt Eisner and the Munich Revolution of 1918. Their voices were largely silenced by the rise of fascism, and this study hopes to show that their voices still need to be heard. -/- Awarded the 1985 Johnsonian Prize in Philosophy. (shrink)

This article analyses the teleological argument justifying historical progress in Kant's Guarantee of Perpetual Peace. It starts by examining the controversies produced by Kant's claim that the teleology of nature supports the idea of a providential development of humanity towards moral progress and the possibility of achieving a cosmopolitan political constitution. It further illustrates how Kant's teleological argument in Perpetual Peace needs to be assessed with reference to two systematically relevant issues: first, the problem of coordination linked to the necessity (...) of realizing the ‘highest good’ as a historical end of practical reason, and secondly the problem of continuity posed by the temporal limitation of all individual efforts to cultivate moral dispositions. To illustrate the implications of both issues for the teleological argument in Perpetual Peace, the article draws attention to some important developments in Kant's analysis of teleology following the Critique of Judgment. (shrink)

This essay examines Kant's idea of organic teleology. The first two sections are devoted to Kant's analysis and justification of teleological conceptions in biology. Both the idea of teleology and Kant's anti-reductionism are derived from basic elements of his critical treatment of the human intellect. The third section discusses the limitations Kant places on accounts of origins in the life world. It is argued that the limitations Kant places on accounts of the origins of species do not follow from his (...) idea of teleology. The final section briefly outlines the fate of the Kantian formulation of teleology in the nineteenth century. (shrink)

This book provides a comprehensive survey of Hegel's philosophical thought via a systematic exploration of over 100 key terms, from `absolute' to `will'. By exploring both the etymological background of such terms and Hegel's particular use of them, Michael Inwood clarifies for the modern reader much that has been regarded as difficult and obscure in Hegel's work.

This book brings together some of the most important essays in the theory of history which have produced this revolution and the responses to it.

Theories and Narratives will interest all readers for whom the role of history in the understanding of contemporary civilizations is an essential issue.

_Freedom and Tradition in Hegel _stands at the intersection of three vital currents in contemporary ethics: debates over philosophical anthropology and its significance for ethics, reevaluations of tradition and modernity, and a resurgence of interest in Hegel. Thomas A. Lewis engages these three streams of thought in light of Hegel’s recently published _Vorlesungen über die Philosophie des Geistes_. Drawing extensively on these lectures, Lewis addresses an important lacuna in Hegelian scholarship by first providing a systematic analysis of Hegel’s philosophical anthropology (...) and then examining its fundamental role in Hegel’s ethical and religious thought. Lewis contends that Hegel’s anthropology seeks to account for both the ongoing significance of the religious and philosophical traditions in which we are raised and our ability to transcend these traditions. Pursuing the implications of the integral role of practice in Hegel’s anthropology, Lewis argues for a more progressive interpretation of Hegel’s ethics and a “Hegelian” critique of Hegel’s most problematic statements on political and social issues. Lewis concludes that Hegel offers a powerful strategy for reconciling freedom and tradition. "_Freedom and Tradition in Hegel_ is a highly important contribution to the scholarship. Lewis brings Hegel's 'philosophy of subjective spirit' to light in a way that corrects previous interpretations of Hegel's thinking on religion, ethics, and politics. This book establishes Lewis as one of the leading Hegel scholars based in religious studies. It is a book that Hegel scholars in several disciplines will need to take seriously." —Jeffrey Stout, Princeton University "Written with admirable clarity, this important contribution to Hegel scholarship is lively, argumentative, and substantial." —Stephen Crites, Wesleyan University. (shrink)

The goal of this study is to reconstruct and evaluate the systematic role of Kant's views on history within his ‛critical' philosophy. Kant's philosophy of history has been neglected in the literature, largely due to the widespread though mistaken perception that it is at odds with central assumptions of Kant’s ‘critical’ thought. I discuss Kant's most important texts on history and examine the relationship between Kant's view of history and the central tenets of his Critiques (in particular, Kant's conception of (...) teleology, his notion of an 'interest of reason,' and the problem of the possibility of the highest good). I argue that Kant's philosophy of history should be seen as an integral (though not entirely unproblematic) part of his mature philosophy. I show this in part by correcting the standard view of Kant's philosophy of history, and in part by highlighting hitherto neglected aspects of his critical philosophy. (shrink)

Berthold-Bond (philosophy, Bard College) traces the project through Hegel's epistemology, metaphysics, and philosophy of history. Paper edition ($18.95) not seen. Annotation copyrighted by Book News, Inc., Portland, OR.

_Interprets Kant's conception of enlightenment within the broader philosophical project of his critique of reason._.

Lively current debates about narratives of historical progress, the conditions for international justice, and the implications of globalisation have prompted a renewed interest in Kant's Idea for a Universal History with a Cosmopolitan Aim. The essays in this volume, written by distinguished contributors, discuss the questions that are at the core of Kant's investigations. Does the study of history convey any philosophical insight? Can it provide political guidance? How are we to understand the destructive and bloody upheavals that constitute so (...) much of human experience? What connections, if any, can be traced between politics, economics, and morality? What is the relation between the rule of law in the nation state and the advancement of a cosmopolitan political order? These questions and others are examined and discussed in a book that will be of interest to philosophers, social and political theorists, and intellectual and cultural historians. (shrink)

This is a major new study of Kant's ethics that will transform the way students and scholars approach the subject in future. Allen Wood argues that Kant's ethical vision is grounded in the idea of the dignity of the rational nature of every human being. Undergoing both natural competitiveness and social antagonism the human species, according to Kant, develops the rational capacity to struggle against its impulses towards a human community in which the ends of all are to harmonize and (...) coincide. The distinctive features of the book are twofold. First, it focuses for the first time on the central role played in Kant's ethical theory by the value of rational nature as an end itself. Second, it shows the importance of Kant's systematic theory of human nature and history, and its implications for the structure, formulation, and application of Kant's moral principles. This comprehensive study will be of critical importance to students of moral philosophy, the history of ideas, political theory, and religious studies. (shrink)

This fresh and original book argues that the central questions in Hegel's practical philosophy are the central questions in modern accounts of freedom: What is freedom, or what would it be to act freely? Is it possible so to act? And how important is leading a free life? Robert Pippin argues that the core of Hegel's answers is a social theory of agency, the view that agency is not exclusively a matter of the self-relation and self-determination of an individual but (...) requires the right sort of engagement with and recognition by others. Using a detailed analysis of key Hegelian texts, he develops this interpretation to reveal the bearing of Hegel's claims on many contemporary issues, including much-discussed core problems in the liberal democratic tradition. His important study will be valuable for all readers who are interested in Hegel's philosophy and in the modern problems of agency and freedom. (shrink)

The Phenomenology of Spirit is both one of Hegel's most widely read books and one of his most obscure. The book is the most detailed commentary on Hegel's work available. It develops an independent philosophical account of the general theory of knowledge, culture, and history presented in the Phenomenology. In a clear and straightforward style, Terry Pinkard reconstructs Hegel's theoretical philosophy and shows its connection to ethical and political theory. He sets the work in a historical context and shows the (...) contemporary relevance of Hegel's thought for European and Anglo-American philosophers. The principal audience for the book is teachers and students of philosophy, but the great interest in Hegel's work and the clarity of Pinkard's exposition ensure that historians of ideas, political scientists, and literary theorists will also read it. (shrink)

IT IS COMMON for critics of Kant's ethical theory to point out that he presents a distinctly ahistorical conception of the structure of moral experience and to conclude that this evident lack of historical understanding seriously vitiates his attempt to grasp the "universal" principles of morality. This objection is generally supported by an appeal to the evidence supplied by the study of anthropology and history. Both of these disciplines attest to the wide variety of moral codes and beliefs that characterize (...) different societies at different periods in their history; moreover, they confirm the possibility of significant innovation and development in the conceptual schemes that are embodied in respective moralities. In light of this diversity the Kantian program of analyzing the invariant presuppositions contained in the "moral knowledge of ordinary human reason" may be considered misguided, because it neglects the internal connection between historically specific cultural practices and "ordinary" moral convictions. (shrink)

Kant argues that we necessarily conceive of living beings in irreducibly teleological terms, but that we cannot know that living beings themselves truly satisfy the implications of teleological judgment. Hegel argues in response that we can know that living beings are teleological systems. Both Kant and Hegel here advocate positions distinct from those most popular today. And although much of the biological science of their time is now outdated, each has philosophical arguments of lasting interest and import. I focus on (...) Hegel’s case, its philosophical strengths, and its relevance to his broader metaphysical views. (shrink)

In the final lines of the Phenomenology of Spirit, Hegel makes the complex claim that the contingency of history and the science of knowing in the sphere of appearance together constitute a “conceptual history” (begriffene Geschichte, a ‘conceptually comprehended’ history). What is this suggestive but frustratingly obscure formula meant to convey? The question is vexing, not least because the Phenomenology itself is neither a philosophy of history nor a philosophical history in any traditional sense; it rather takes the form of (...) a quasi-historical narrative that picks up on the difficult problem of philosophy’s relation to history. For this reason, the attempt to understand what Hegel might mean by the term may be helped along by a critical analysis of selected aspects of his philosophy of history. The limits of the question therefore go beyond the specific project of the Phenomenology, though answering the question will involve returning to one of the central themes of that book, namely, the concept of experience (Erfahrung). The aim here is not so much to evaluate Hegel’s theory of world history as it is to gain a better understanding of how in general he understands historical knowledge in relation to philosophical knowledge of the absolute—a central concern throughout his career. (shrink)