Review of Hegelian Lectures on Philosophy of Art translated by Robert F. Brown.

In this essay, our goal is to discover science in Martin Heidegger's Introduction to Metaphysics, lecture notes for his 1935 summer semester course, because, after all, his subject is metaphysica generalis, or ontology, and this could be construed as a theory of the human brain. Here, by means of verbatim quotes from his text, we attempt to show that indeed these lectures can be viewed as suggestion for an objective scientific theory of human perception, the human capacity for deciphering (...) phenomena, ie. hermeneutics in its broadest sense. His added notes from the 1953 edition, all of which are comments, not corrections, imply that he never abandoned these thoughts on metaphysics, despite all of his utterances about a need to overcome it, and their popular interpretations to that effect. In his presentation, he further develops the colorful and intuitive style, an hermeneutic language, that he had created in his earlier work Being and Time. Of human existence he speaks in such expressions as being-there -- ``Dasein" -- and being-in-the-world, the latter term no longer explicit in the 1935 lectures. The lectures can be read as a pre-scientific analysis of how man, being-there, perceives his environment, artfully managing to deal with the manifold challenges posed by the phenomenal structures of the universe. Man attentively recognizes and deciphers their pre-linguistic contents and, while trying to make sense of it all, puts into words his awareness. There are numerous passages in Heidegger's work where he in fairly concrete terms provides us with hints for a perceptive science that, as it turns out and is demonstrated below in this essay, can be explained in terms of recent advances in neuroscience. It would be implausible, even unthinkable, unimaginable, for there not to be found essential agreement between on one hand his philosophical insights gained by hermeneutics of Dasein, into how our brain functions to let us know what's happening & on the other hand, scientific discoveries obtained through anatomy, EEG, fMRI, TMS, electrode implants, etc, of brain structures & functions employed in perception of the momentary scene. A nexus between science and philosophy is provided in Heidegger's definitive treatment of the Logos, here interpreted as a structural version of Platonic forms (Burchard, 2014). This allows for neurolinguistic brain functions to serve as meta-context for Heidegger's being-in-the-world. The logical functions of Dasein's anatomical brain are performed by the logos machine, formerly the human soul, using top-down processing based on a global context, the noumenal cosmos which humans maintain internally. Heidegger's 1942/43 winter semester lectures Parmenides extend in unbroken fashion his 1935 work, proving that he never abandoned, as is widely claimed, his metaphysical avenue of thought. (shrink)

This book is a translation of W.V. Quine's Kant Lectures, given as a series at Stanford University in 1980. It provide a short and useful summary of Quine's philosophy. There are four lectures altogether: I. Prolegomena: Mind and its Place in Nature; II. Endolegomena: From Ostension to Quantification; III. Endolegomena loipa: The forked animal; and IV. Epilegomena: What's It all About? The Kant Lectures have been published to date only in Italian and German translation. The present book is filled (...) out with the translator's critical Introduction, "The esoteric Quine?" a bibliography based on Quine's sources, and an Index for the volume. (shrink)

Thora Ilin Bayer - G. W. F. Hegel, Lectures on the History of Philosophy, 1825-26. Volume II: Greek Philosophy - Journal of the History of Philosophy 45:4 Journal of the History of Philosophy 45.4 664-665 Muse Search Journals This Journal Contents Reviewed by Thora Ilin Bayer Xavier University of Louisiana Robert F. Brown, editor and translator. G. W. F. Hegel, Lectures on the History of Philosophy, 1825–26. Volume II: Greek Philosophy. Oxford: Clarendon Press, 2006. (...) Pp. xiv + 375. Cloth, $160.00. Hegel delivered his lectures on the history of philosophy nine times during his career, giving them for the first time in Winter 1805–06 in Jena prior to his publication of the Phenomenology of Spirit in 1807. He began to give them for a tenth time before his death in Berlin in 1831. Hegel.. (shrink)

Guided by key insights of the four great philosophers mentioned in the title, here, in review of and expanding on our earlier work (Burchard, 2005, 2011), we present an exposition of the role played by language, & in the broader sense, λογοζ, the Logos, in how the CNS, the brain, is running the human being. Evolution by neural Darwinism has been forcing the linguistic nature of mind, enabling it to overcome & exploit the cognitive gap between an animal and its (...) world by recognizing environmental structures. Our work was greatly influenced by Heidegger’s lecture notes on metaphysics (Heidegger, 1935). We found agreement with recent progress in neuroscience, but also mathematical foundations of language theory, equating Logos with the mathematical concept of structure. The mystery of perception across the gap is analyzed as radiation and molecules impinging on sensory neurons that carry linguistic information about gross environmental structures, and only remotely about the physical reality of elementary particles. The most important logical brain function is Ego or Self, guiding the workings of the brain as a logos machine. Ego or Self operates from neurons in frontopolar cortex with global receptive fields. The logos machine can function only by availing itself of global context, its internally stored noumenal cosmos NK, and the categorical-conceptual apparatus CCA, updated continually through the neural default mode network (Raichle, 2005). In the Transcendental Deduction, Immanuel Kant discovered that Ego or Self is responsible for conscious control in perception relying on concepts & categories for a fitting percept to be incorporated intoNK. The entire CNS runs as a “movie-in-the-brain” (Parvizi & Damasio, 2001), at peak speed processing simultaneously in a series of cortical centers a stack of up to twelve frames in gamma rhythm of 25 ms intervals. We equate global context, or NK, with our human world, Heidegger’s Dasein being-in-the-world, and are able to demonstrate that the great philosopher in EM parallels neuro-science concerning the human mind. (shrink)

Published in 1821, Outlines of the Philosophy of Right is considered the definitive articulation of the legal, moral, social, and political philosophy of G.W.F. Hegel. However, shortly before its publication, Hegel delivered a series of lectures on the subject matter of the work at the University of Berlin. These lectures are unlike any others Hegel gave on the philosophy of Right in that they do not supplement a published text but rather give a full and independent presentation (...) of his mature political thought. Yet, they are also unlike Hegel's formal treatise in that they form a smooth and flowing discourse, much like Hegel's lectures on the philosophy of history, philosophy of art, philosophy of religion, and history of philosophy. Substantively, these lectures contain more extensive discussions of poverty and the proletariat than are found in Hegel's published text--discussions that carry out the retreat from optimism about the present age intimated in the preface to Outlines but nowhere evident in the text itself. Translated with an introduction and notes by Alan Brudner, Hegel's 1819/20 lectures on the philosophy of Right present his complete thoughts on law and the state in a manner that is more accessible and engaging than any other Hegelian text on these subjects. (shrink)

Philosophy of history is not a subject which has hitherto attracted much attention in this country. Preoccupation with the methods and achievements of the natural sciences, and distaste for the sort of rationale of history as a whole which Hegel and others offered under the title in the early nineteenth century, have served to make most British philosophers accord its problems only the most casual recognition. It is therefore all the more interesting to find an English writer of unusual (...) powers both of argument and expression, who was himself an historian of distinction in his special field, devoting a large part of his philosophical thinking to the problems of historical knowledge and their wider implications. Unfortunately, R. G. Collingwood was not able to begin the major work on philosophy of history, to writing which, as we are told in the introduction to the present book, he had looked forward for twenty-five years, until his powers were seriously affected by bad health, and he did not live to complete it. But though the full results of his thinking on the subject are lost, we are now able, thanks to the skilful work of his friend Professor T. M. Knox, to study what is in effect an extensive interim report on it. Professor Knox has produced The Idea of History largely on the basis of lectures which Collingwood prepared in 1936, supplemented by two essays already published which date from the same period and a certain amount of material from the unfinished Principles of History written in 1939. (shrink)

Ferrater Mora's paper is devoted to the thesis that man makes his own life--a person constituting himself historically. Harris's lecture is a two-pronged attack on contemporary analytic philosophy. One part of the argument attempts to show that the enterprise is self-refuting, based on an epistemology of naive positivistic empiricism which most of its present proponents have themselves rejected. The other part of the argument is ad hominem, showing the urgent necessity for a synthetic and constructive philosophy which (...) will be able to develop a way of life and system of values capable of stemming the drift toward nuclear self-annihilation. Prior, starting with the MacTaggart-Broad time puzzle and digressing backward through St. Augustine, offers an adverbial analysis of time and tenses, based on the theory that there are only things, not events, and that things are present tense, when they are.--W. G. E. (shrink)

This book comprises Cameron's Terry Lectures at Yale, given in 1964-1965 before a disappointingly small audience. Disappointing, primarily because the lectures represent a serious analysis of a significant, though often neglected, aspect of classical natural law, natural theology doctrines. This is the concept of vicarious authority with its corresponding claim of an independent access to truth on the part of one subject to authority. This is surely an important historical as well as contemporary notion in jurisprudence and ecclesiology. Cameron's analysis (...) and documentation is rich, thoughtful, and encompassing. This may have made the lectures too serious and dense, but it makes the book satisfying and thought-provoking, and deserving of a much larger audience than could have filled the lecture hall.—W. G. E. (shrink)

Offering the only anthology of Hegel's religious thought, Vanderbilt University's Professor Peter C. Hodgson provides sympathetic and clear entree to the German philosopher's religious achievement through his major relevant texts starting with early theological writings and culminating with Hegel's1824 lectures on the philosophy of religion.

Kant was one of the inventors of anthropology, and his lectures on anthropology were the most popular and among the most frequently given of his lecture courses. This volume contains the first translation of selections from student transcriptions of the lectures between 1772 and 1789, prior to the published version, Anthropology from a Pragmatic Point of View, which Kant edited himself at the end of his teaching career. The two most extensive texts, Anthropology Friedländer and Anthropology Mrongovius, are presented (...) here in their entirety, along with selections from all the other lecture transcriptions published in the Academy edition, together with sizeable portions of the Menschenkunde, first published in 1831. These lectures show that Kant had a coherent and well-developed empirical theory of human nature bearing on many other aspects of his philosophy, including cognition, moral psychology, politics and philosophy of history. (shrink)

This is a translation of four Hegel's lectures (1819, 1820/21, 1823/24, 1825/26) on Plato's Dialectics with an extensive crticial introduction from the translator.

A collection of talks and lectures given by Father Küng during and after the first session of Vatican Council II, ranging over a variety of theological and religious issues. One essay is especially valuable, "'Early Catholicism' in the New Testament As a Problem in Controversial Theology," a technical discussion of the problems raised by exegetical discoveries of the early "Catholic" elements in the New Testament. Küng analyzes the solutions given by Kasemann and Diem, showing the basic weaknesses of each position. (...) He then formulates the problem as a fundamental challenge to Reformed exegetes and theologians alike.--W. G. E. (shrink)

This volume contains papers that represent Leibniz’s early thoughts on the problem of evil, centering on a dialogue, the Confessio philosophi, in which he formulates a general account of God’s relation to sin and evil that becomes a fixture in his thinking. How can God be understood to be the ultimate cause, asks Leibniz, without God being considered as the author of sin, a conclusion incompatible with God’s holiness? Leibniz’s attempts to justify the way of God to humans lead him (...) to deep discussion of related topics: the nature of free choice, the problems of necessitarianism and fatalism, the nature of divine justice and holiness. All but one of the writings presented here are available in English for the first time. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

This is an analysis of the interpretation of Christian theology that is found in G. W. F. Hegel's Lectures on the Philosophy of Religion. Hodgson argues that these lectures are among the most valuable resources from the nineteenth century for theology as it faces the challenges of modernity and postmodernity. The author is also editing and translating the critical edition of the lectures, which are being published concurrently by Oxford University Press.

With the resurgence in recent years of Hegelian studies a veritable spate of new translations have appeared of that philosopher’s works. For a long time we have had Wallace’s inimitable version of the lesser Logic and the main text of the Philosophy of Mind. We have had also Johnson and Struther’s translation of the greater Logic, Baillie’s Phenomenology, the History of Philosophy done by E. S. Haldane and The Philosophy of History by Sibree, not to mention various (...) fragmentary editions of the Introduction. Besides these there have been Sir Malcolm Knox’s excellent translations of the Rechtsphilosophie and, more recently, of Lectures on Aesthetics. But in the last few years A. V. Miller has given us a new and much improved version of the Science of Logic and the hitherto untranslated Philosophy of Nature as well as a new and revised edition of Wallace’s Encyclopaedia Logic and his Philosophy of Mind with the addition now of the Zusätze in English. At the same time another translation of the Naturphilosophie by Petry appeared, with voluminous historical and explanatory notes. Now attention is being given to the earlier works, and new translations have appeared, under the imprint of the State University of New York Press, of Hegel’s Differenz des Fichteschen und Schellingschen Systems der Philosophic and Glauben und Wissen, by Walter Cerf and Henry S. Harris, supplementing the Early Theological Writings earlier provided by Knox and Kroner. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

This volume is a critical edition of the eight-year correspondence between Gottfried Wilhelm Leibniz and Burcher de Volder, professor of philosophy and mathematics at Leiden University. Containing the surviving correspondence between Leibniz and De Volder, the volume also presents a generous selection from the letters between Leibniz and his friend Johann Bernoulli, through whose intercession the correspondence began. Bernoulli acted as intermediary throughout, and the often candid discussions between Leibniz and Bernoulli provide illuminating background to the correspondence proper. Each (...) of the selections appears both in the original Latin and in English translation. (shrink)