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Timothy L. Brownlee
Xavier University
  1.  28
    Alienation and Recognition in Hegel's Phenomenology of Spirit.Timothy L. Brownlee - 2015 - Philosophical Forum 46 (4):377-396.
    This article considers the contribution that Hegel’s concept of “alienation” (Entfremdung) makes to his theory of reciprocal intersubjective recognition in the Phenomenology of Spirit. I show that Hegel presents a powerful criticism of what I call the “automatic” model of recognition—I treat Stephen Darwall’s conception of reciprocal recognition as exemplary—where individuals merit recognition from others in virtue of some generic self-standing trait, and recognition requires responding appropriately to that feature. This model of recognition is alienating since it entails understanding the (...)
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  2.  33
    Ethicality and the Movement of Recognition in Hegel’s Phenomenology of Spirit in advance.Timothy L. Brownlee - forthcoming - International Philosophical Quarterly.
    In this paper I consider the contribution that Hegel’s discussion of ethicality makes to his account of recognition in the Phenomenology of Spirit. While the famous relation of lord and bondsman might prompt us to think of all failures of recognition as failures of reciprocity, Hegel’s account of ethicality shows that it is possible for forms of social life to be structured so that no one is recognized. This failure of recognition is unique since its source does not lie in (...)
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  3.  15
    Conscience, conviction, and moral autonomy in Fichte’s ethics.Timothy L. Brownlee - 2022 - British Journal for the History of Philosophy 30 (4):626-645.
    According to Kant, a certain kind of knowledge is essential to the achievement of moral autonomy. In order for an action to be obligatory, it must be possible for me to know not only what I have a...
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    Ethicality and the Movement of Recognition in Hegel’s Phenomenology of Spirit.Timothy L. Brownlee - 2016 - International Philosophical Quarterly 56 (2):187-201.
    In this paper I consider the contribution that Hegel’s discussion of ethicality makes to his account of recognition in the Phenomenology of Spirit. While the famous relation of lord and bondsman might prompt us to think of all failures of recognition as failures of reciprocity, Hegel’s account of ethicality shows that it is possible for forms of social life to be structured so that no one is recognized. This failure of recognition is unique since its source does not lie in (...)
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    Recognition and the self in Hegel's Phenomenology of spirit.Timothy L. Brownlee - 2022 - New York, NY: Cambridge University Press.
    This book presents a novel interpretation of Hegel's early masterwork, The Phenomenology of Spirit, focusing on the related themes of recognition and the self. It will be important for students and scholars of Hegel and German idealism, and philosophers and others interested in recognition.
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  6.  20
    Two Models of Conscience and the Liberty of Conscience in Hegel’s Practical Philosophy.Timothy L. Brownlee - 2017 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 21 (1):38-55.
    Hegel presents significant accounts of “conscience” (Gewissen) at decisive moments both in the early Phenomenology of Spirit and the Philosophy of Right. In spite of some important similarities between these accounts, they present deeply different, perhaps even inconsistent, understandings of the nature and value of individual conscience. Roughly, on the Philosophy of Right account, conscience is fundamentally something inward and individualizing, requiring transformation if it is to be integrated into the social institutions and practices that constitute modern “ethical life.” By (...)
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  7. The Sociality of Conscience and Rawls's Liberalism.Timothy L. Brownlee - 2017 - In Allen Speight & Michael Zank (eds.), Politics, Religion, and Political Theology. Springer. pp. 75-91.
    To what extent is individual conscience social in character? Anti-individualist critics have taken issue with the individualistic account of conscience that they find prominent in liberalism. I consider Rawls’s accounts of conscience and the liberty of conscience with a view to understanding the role that sociality might play in the formation and significance of conscience. I defend Rawls against these anti-individualist critics. However, I demonstrate that Rawls’s account of conscience remains bound to a specific metaphysics of the person that is (...)
     
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  8.  9
    Adorno and the ends of philosophyandrew Bowie cambridge: Polity press, 2013; X + 206 pp.; $24.95. [REVIEW]Timothy L. Brownlee - 2015 - Dialogue 54 (2):387-389.
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  9.  12
    Adorno’s practical philosophy: Living less wronglyfabian freyenhagen cambridge: Cambridge university press, 2013; XV + 285 pp.; $95.00. [REVIEW]Timothy L. Brownlee - 2015 - Dialogue 54 (3):583-585.
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