Dallmayr argues that G W F Hegel is perhaps the leading philosopher of modernity and explores his philosophy as it pertains to the meaning of modernity and postmodernity: its celebration of individual freedom and the importance of a network of social relationships, public justice and civic virtue. This important text explains Hegel's work in the context of current theoretical and philosophical debates about modernity, illustrating his response to contemporary issues and recognizing him as a major figure in the history of (...) political thought. (shrink)
Does Aristotle in the Nicomachean Ethics give one consistent answer to the question what life is best or two mutually inconsistent answers? In the First Book he says that we can agree to say that the best life is eudaimonia or eupraxia but must go on to say in what eudaimonia consists . By considering the specific nature of man as a thinking animal he reaches a conclusion: eudaimonia , the human good , is the activity of soul in accordance (...) with virtue , and if there are more than one virtue in accordance with the best and most complete , and in a complete life . Aristotle states that his formula is no more than a sketch or outline , but that a good sketch is important since, if the outline is right, anyone can articulate it and supply details. He seems to be thinking here not just of the rest of his own treatise but of the work of pupils and successors; he speaks, as at the end of the Topics , of progress in a science. (shrink)
The heart of philosophy is metaphysics, and at the heart of the heart lie two questions about existence. What is it for any contingent thing to exist? Why does any contingent thing exist? Call these the nature question and the ground question, respectively. The first concerns the nature of the existence of the contingent existent; the second concerns the ground of the contingent existent. Both questions are ancient, and yet perennial in their appeal; both have presided over the burial of (...) so many of their would-be undertakers that it is a good induction that they will continue to do so. For some time now, the preferred style in addressing such questions has been deflationary when it has not been eliminativist. Ask Willard Quine what existence is, and you will hear that "Existence is what existential quantification expresses. "! Ask Bertrand Russell what it is for an individual to exist, and he will tell you that an individual can no more exist than it can be numerous: there 2 just is no such thing as the existence of individuals. And of course Russell's eliminativist answer implies that one cannot even ask, on pain of succumbing to the fallacy of complex question, why any contingent individual exists: if no individual exists, there can be no question why any individual exists. Not to mention Russell's modal corollary: 'contingent' and 'necessary' can only be said de dicto (of propositions) and not de re (of things). (shrink)
The thought of G.W.F. Hegel has had a deep and lasting influence on a wide range philosophical, political, religious, aesthetic, cultural, and scientific movements. But, despite the far-reaching importance of Hegel's thought, there is often a great deal of confusion about what he actually said or believed.G. W. F. Hegel: Key Concepts provides an accessible introduction to both Hegel's thought and Hegel-inspired philosophy in general, demonstrating how his concepts were understood, adopted, and critically transformed by later thinkers. The first section (...) of the book covers the principal philosophical themes in Hegel's system: epistemology, metaphysics, philosophy of mind, ethical theory, political philosophy, philosophy of nature, philosophy of art, philosophy of religion, philosophy of history, and theory of the history of philosophy. The second section covers the main post-Hegelian movements in philosophy: Marxism, existentialism, pragmatism, analytic philosophy, hermeneutics, and French post-structuralism.The breadth and depth of G. W. F. Hegel: Key Concepts makes it an invaluable introduction for philosophical beginners and a useful reference source for more advanced scholars and researchers. (shrink)
Georg Wilhelm Friedrich Hegel, perhaps the most influential of all German philosophers, made one of the last great attempts to develop philosophy as an all-embracing scientific system. This system places Hegel among the “classical” philosophers — Aristotle, Aquinas, Spinoza — who also attempted to build grand conceptual edifices._ In this study, available for the first time in paperback, Howard P. Kainz emphasizes the uniqueness of Hegel's system by focusing on his methodology, terminology, metaphorical and paradoxical language, and his special contributions (...) to metaphysics, the philosophy of nature, philosophical anthropology, and other areas. Kainz focuses on Hegel's system as a whole and its seminal ideas, making generous use of representative texts. He gives special attention to the interrelationship between dialectical methodology and paradoxical propositions; the prevalence of metaphor in the philosophy of nature; and the close interrelationship between Christian doctrine and Hegelian speculation. A rich array of diagrams and tables further elucidates Kainz's analyses. An ideal text for the student of philosophy coming to Hegel for the first time, _G. W. F. Hegel__ provides the reader with useful insights into Hegel's work and illuminates Hegel's enduring significance in the late twentieth century. (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.
This is a study of Aristotle's moral philosophy as it is contained in the Nicomachean Ethics. Hardie examines the difficulties of the text; presents a map of inescapable philosophical questions; and brings out the ambiguities and critical disagreements on some central topics, inclduing happiness, the soul, the ethical mean, and the initiation of action.
Aristotle maintains that every man has, or should have, a single end, a target at which he aims. The doctrine is stated in E.N. I 2. ‘If, then, there is some end of the things we do which we desire for its own sake, and if we do not choose everything for the sake of something else, clearly this must be the good and the chief good. Will not the knowledge of it, then, have a great influence on life? Shall (...) we not, like archers who have a mark to aim t, be more likely to hit upon what is right?’. Aristotle does not here prove, nor need we understand him as claiming to prove, that there is only one end which is desired for itself. He points out correctly that, if there are objects which are desired but not desired for themselves, there must be some object which is desired for itself. The passage further suggests that, if there were one such object and one only, this fact would be important and helpful for the conduct of life. (shrink)
`Folk Psychology' - our everyday talk of beliefs, desires and mental events - has long been compared with the technical language of `Cognitive Science'. Does folk psychology provide a correct account of the mental causes of our behaviour, or must our everyday terms ultimately be replaced by a language developed from computational models and neurobiology? This broad-ranging book addresses these questions, which lie at the heart of psychology and philosophy. Providing a critical overview of the key literature in the field, (...) including the seminal work of Fodor and Churchland, the author explores the classic `Frame Problem' and assesses the future prospects of cognitive science. The scope of the frame problem, touching on connec. (shrink)
In this essay, Hegel attempted to show how Fichte’s Science of Knowledge was an advance from the position of Kant in the Critique of Pure Reason, and how Schelling (and incidentally Hegel himself) had made a further advance from the position of Fichte.