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7Fichte: Attempt at a Critique of All RevelationCambridge University Press. 2009.The Attempt at a Critique of All Revelation was the first published work of Johann Gottlieb Fichte, the founder of the German idealist movement in philosophy. It predated the system of philosophy which Fichte developed during his years in Jena, and for that reason - and possibly also because of its religious orientation - later commentators have tended to overlook the work in their treatments of Fichte's philosophy. It is, however, already representative of the most interesting aspects of Fichte…Read more
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15The Immortality of Moral FaithProceedings of the Sixth International Kant Congress 2 (2): 417-437. 1989.
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120Humanity as End in ItselfProceedings of the Eighth International Kant Congress 1 301-319. 1995.
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137. Hegel’s Critique of MoralityIn Ludwig Siep (ed.), G. W. F. Hegel: Grundlinien der Philosophie des Rechts, De Gruyter. pp. 131-148. 2016.
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257. Hegel’s Critique of MoralityIn Ludwig Siep (ed.), G. W. F. Hegel: Grundlinien der Philosophie des Rechts, Oldenbourg Wissenschaftsverlag. pp. 147-166. 2014.
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16Unsettling Obligations: Essays on Reason, Reality, and the Ethics of BeliefCenter for the Study of Language and Inf. 2002.Should we hold beliefs only insofar as they are rationally supportable? According to Allen W. Wood, we're morally obliged to do so—and yet how does this apply to religious beliefs? _Unsettling Obligations_ examines these and related ethical and philosophical issues, taking and defending stances on many of them. Along with the theme of belief and evidence, other topics include a historical perspective of philosophy based on the Enlightenment rationalist tradition and a study of how our practical …Read more
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7Thought, Estados Unidos, Cambridge University Press, 1999, 436 pSignos Filosóficos 5 233-263. 2001.
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German IdealismIn Dean Moyar (ed.), The Routledge Companion to Nineteenth Century Philosophy, Routledge. pp. 104. 2010.
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4213 Rational theology, moral faith, and religionIn Paul Guyer (ed.), The Cambridge Companion to Kant, Cambridge University Press. pp. 3--394. 1992.
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2Hegel and MarxismIn Frederick C. Beiser (ed.), The Cambridge Companion to Hegel, Cambridge University Press. pp. 414--444. 1993.
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121The Emptiness of the Moral WillThe Monist 72 (3): 454-483. 1989.It is well known that Hegel contrasts the “Moral standpoint” or “morality” with the higher standpoint of “social ethics” or “ethical life”, and that he regards Kant’s ethical theory as an expression of the moral standpoint. Hegel finds many shortcomings in the moral standpoint, but probably the most famous of Hegel’s criticisms of Kantian moral theory is the charge that Kant’s theory is an “empty formalism,” incapable of providing any “immanent doctrine of duties,” The Kantian moral law, says He…Read more
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21Mary J. Gregor 1928-1994Proceedings and Addresses of the American Philosophical Association 68 (5). 1995.Brief biography of Mary Gregor
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76Kant's rational theologyCornell University Press. 1978.This book explores Kant's views on the concept of God and on the attempt to demonstrate God's existence as a means of understanding Kant's work as a whole and of achieving a proper appreciation of the contents of Kant's moral faith.
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16Enlightenment, revolution and romanticism: the Genesis of modern German political thought, 1790–1800History of European Ideas 17 (6): 804-806. 1993.
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26Attacking Morality: A Metaethical ProjectCanadian Journal of Philosophy 25 (sup1): 221-249. 1995.
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54Kant’s DialecticCanadian Journal of Philosophy 5 (December): 595-614. 1975.The bulk of Kant's Critique of Pure Reason is divided, in its philosophical content if not its formal organization, into two parts. The first, encompassing the Introduction, the Aesthetic and the Transcendental Analytic, presents a theory of metaphysical knowledge; its source and nature, its proper objects, and its fundamental principles. The second part, contained in the Transcendental Dialectic, is a theory of metaphysical error, illusion, or pseudoknowledge. For various reasons, students of t…Read more
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1209. Self-Deception and Bad FaithIn Brian P. McLaughlin & Amélie Oksenberg Rorty (eds.), Perspectives on Self-Deception, University of California Press. pp. 207-227. 1988.
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76Hegel spent most of his life as an educator. Between 1794 and 1800, he was a private tutor, first in Bern, Switzerland, and then in Frankfurt-am-Main. He then began a university career at the University of Jena, which in 1806 was interrupted by the Napoleonic conquest of Prussia, and did not resume for ten years. In the intervening years, he was director of a Gymnasium (or secondary school) in Nuremberg. In 1816, Hegel was appointed professor of philosophy at the University of Heidelberg, then a…Read more
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31Marx’s Critical Anthropology: Three Recent InterpretationsReview of Metaphysics 26 (1). 1972.It is the avowed aim of Avineri’s study to "bring out the ambivalent indebtedness of Marx to the Hegelian tradition." This aim determines the central place of Marx’s concept of man in his discussion; for it was from Hegel and the young Hegelians that Marx drew the anthropological problematic which dominates his early writings. The Hegelian concept of Geist served the young Hegelians as the model for a philosophical conception of man, as a being exhibiting the unique dignity of his rational natur…Read more
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184Fichte's intersubjective IInquiry: An Interdisciplinary Journal of Philosophy 49 (1). 2006.The challenge to philosophy of mind for the past two hundred years has been to overcome the Cartesian conception of mind. This essay explores the attempt to do this by J. G. Fichte, especially regarding intersubjectivity or the knowledge of other minds. Fichte provides a transcendental deduction of the concept of the other I, as a condition for experiencing the individuality of our own I. The basis of this argument is the concept of the "summons", which Fichte argues is necessary for us to form …Read more
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300Kant on Duties Regarding Nonrational NatureAristotelian Society Supplementary Volume 72 (1). 1998.Kant's moral philosophy is grounded on the dignity of humanity as its sole fundamental value, and involves the claim that human beings are to be regarded as the ultimate end of nature. It might be thought that a theory of this kind would be incapable of grounding any conception of our relation to other living things or to the natural world which would value nonhuman creatures or respect humanity's natural environment. This paper criticizes Kant's argumentative strategy for dealing with our dutie…Read more
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Areas of Specialization
Normative Ethics |
19th Century Philosophy |
17th/18th Century Philosophy |
Areas of Interest
Normative Ethics |
19th Century Philosophy |
17th/18th Century Philosophy |