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Absorbed in the Spectacle of the World: Hegel's Criticism of Romantic HistoriographyClio: A Journal of Literature, History, and the Philosophy of History 16 (4): 297-315. 1987.
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2Kant: Transcendental Idealist and/or Cognitive ScientistIn Ralph Schumacher, Rolf-Peter Horstmann & Volker Gerhardt (eds.), Kant Und Die Berliner Aufklärung: Akten des Ix. Internationalen Kant-Kongresses. Bd. I: Hauptvorträge. Bd. Ii: Sektionen I-V. Bd. Iii: Sektionen Vi-X: Bd. Iv: Sektionen Xi-Xiv. Bd. V: Sektionen Xv-Xviii, De Gruyter. pp. 77-84. 2001.
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106Hermeneutic or Metaphysical Hegelianism? Kojève’s DilemmaThe Owl of Minerva 22 (2): 175-189. 1991.Between 1933 and 1939 Alexandre Kojève gave his series of celebrated lectures on Hegel’s Phenomenology of Spirit at the École Pratique des Hautes Études in Paris. Importantly, Kojève claimed to be reading Hegel in the wake of a philosopher whom he considered to be, along with Marx, the only important philosopher since Hegel - Martin Heidegger, whose Being and Time had appeared in 1927. Indeed, Kojève went so far as to claim that Hegel’s Phenomenology “would probably never have been understood if…Read more
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22The Pittsburgh School of Philosophy: Sellars, Brandom and McDowell, by Chauncey Maher. Abingdon: Routledge, 2012, xiii + 156 pp. ISBN: 978‐0‐415‐80442‐4 hbk £80.00; ISBN: 978‐0‐203‐09750‐2 ebk £53.20 (review)European Journal of Philosophy 21 (S3). 2013.
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1275Pragmatism, Idealism, and the Modal Menace: Rorty, Brandom, and Truths about PhotonsThe European Legacy 19 (2): 174-186. 2014.In a short exchange published in 2000, Richard Rorty and Robert Brandom differed over the status of “facts” in a world containing no speakers and, hence, no speech acts. While Brandom wanted to retain the meaningfulness of talk of “facts” or “truths” about things—in this case truths about photons —in a world in which there could be no claimings about such things, Rorty denied the existence of any such “worldly items” as “facts.” In this essay the difference between Rorty and Brandom on this issu…Read more
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20Some Metaphysical Implications of Hegel's TheologyEuropean Journal for the Philosophy of Religion 4 (1). 2012.Hegel makes claims about the relation of philosophy to religion that might raise concerns for those who want to locate his philosophy generally within the modern enlightenment tradition. For example, at the outset of his Lectures on Aesthetics he claims that philosophy “has no other object but God and so is essentially rational theology”.1 What might seem to placate worries here is that Hegel of course differentiates between the forms of religious and philosophical cognition in which such a cont…Read more
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100Hegel’s Anticipation of the Early History of Analytic PhilosophyThe Owl of Minerva 42 (1/2). 2010.Putting it very crudely, it might be said that in the much discussed opening three chapters that make up the section “Consciousness” of his Phenomenology of Spirit Hegel sketches and “test-drives” various models for a consciousness able to experience and know the world.1 Kant had thought of objects of experience as necessarily having conceptual (as well as spatio-temporal) form, but non-conceptual (“intuitional”) content. But for Hegel, that objects show themselves to have a conceptual form emer…Read more
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81The Relevance of Hegel’s “Absolute Spirit” to Social NormativityIn Heikki Ikäheimo & Arto Laitinen (eds.), Recognition and Social Ontology, Brill. pp. 212--238. 2011.Around the turn of the twentieth century, Wilhelm Dilthey, in his reflections on the nature of history as a “Geisteswissenschaft”—a science of “spirit” as opposed to “nature”—appealed “to Hegel’s notion of “spirit” (Geist). Attempting to extract Hegel’s concept from what he considered the unsupportable metaphysical system within which it had been developed, Dilthey, a neo-Kantian, gave it a broadly epistemological significance by correlating it with a distinct type of “understanding” (Verstehen)…Read more
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426Prior to Kojève's well-known account in his Introduction to the Reading of Hegel there seems to have been relatively little interest in Hegel's concept of recognition— Anerkennung.1 After Kojève, however, a popular view of Hegel's philosophy emerged within which the idea of recognition plays a central role: what distinguishes us as selfconscious beings from the rest of nature is that we are driven by a peculiar type of desire, the desire for recognition leading to struggle's over recognition. Wh…Read more
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2In Making It Explicit, Robert Brandom has suggested an "inferentialist" alternative to the dominant "representationalist" paradigm within modern philosophy, an alternative based upon a form of pragmatism that he describes as both rationalist and linguistic.1 Representationalists typically think of awareness in terms of mental contents which somehow represent or picture worldly things, events, or states of affairs. Linguistic, rationalist pragmatists, in contrast, shift the focus from conscious e…Read more
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67Anthropology as ritual: Wittgenstein's reading of Frazer's the golden boughMetaphilosophy 18 (3-4): 253-269. 1987.
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357Having the World in View: Essays on Kant, Hegel, and Sellars (review)Philosophical Review 119 (3): 137-140. 2010.
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6The Independence and Dependence of Self-Consciousness: The Dialectic of Lord and Bondsman in Hegel’s Phenomenology of SpiritIn Frederick Beiser (ed.), The New Cambridge Companion to Hegel and Nineteenth Century Philosophy, Cambridge University Press. 2008.
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88Two directions for analytic kantianism : Naturalism and idealismIn Mario de Caro & David Macarthur (eds.), Naturalism and Normativity, Columbia University Press. 2010.Usually, analytic philosophy is thought of as standing firmly within the tradition of empiricism, but recently attention has been drawn to the strongly Kantian features that have characterized this philosophical movement throughout a considerable part of its history. Those charting the history of early analytic philosophy sometimes point to a more Kantian stream of thought feeding it from both Frege and Wittgenstein, and as countering a quite different stream flowing from the early Russell and M…Read more
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39Hegel, IdealIsm and god: PHIlosoPHy as tHe self-CorreCtIng aPProPrIatIon of tHe norms of lIfe and tHougHtCosmos and History 3 (2-3): 16-31. 2007.Can Hegel, a philosopher who claims that philosophy lsquo;has no other object but God and so is essentially rational theologyrsquo;, ever be taken as anything emother than/em a religious philosopher with little to say to any philosophical project that identifies itself as emsecular/em?nbsp; If the valuable substantive insights found in the detail of Hegelrsquo;s philosophy are to be rescued for a secular philosophy, then, it is commonly presupposed, some type of global reinterpretation of the en…Read more
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34Action, language and text: Dilthey's conception of the understandingPhilosophy and Social Criticism 9 (2): 228-244. 1982.
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85Leibniz and Newton on Space, Time and the TrinityJournal of Philosophy: A Cross-Disciplinary Inquiry 7 (16): 26-41. 2011.Gottfried Wilhelm Leibniz, who was born in 1646 just before the end of the Thirty Years War and who died 1716, is surely one of the most bizarre and interesting of the early modern philosophers. He was an astonishing polymath, and responsible for some of the most advanced work in the sciences of his day—he was, for instance, the co-inventor along with Newton, of differential calculus, and is generally recognized as the greatest logician of the early modern period, responsible for advances in log…Read more
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78Tragedy, Recognition and the Death of God (review)Notre Dame Philosophical Reviews 201307. 2013.
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18Hegel's philosophy of religionIn Graham Oppy & Nick Trakakis (eds.), Nineteenth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 4, Acumen Publishing. 2009.
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51The relation of logic to ontology in HegelIn Lila Haaparanta & Heikki Koskinen (eds.), Categories of Being: Essays on Metaphysics and Logic, Oxford University Press. 2012.Even among those philosophers who hold particular aspects of Hegel's philosophy in high regard, there have been few since the 19th century who have found Hegel's "metaphysics" plausible, and just as few not sceptical about the coherency of the "logical" project on which it is meant to be based. Indeed, against the type of work characteristic of the late nineteenth-century logical revolution which issued in modern analytic philosophy, it is often difficult to see exactly how Hegel's "logical" wri…Read more
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8Review: McDowell, Having the World in View: Essays on Kant, Hegel, and Sellars (review)Philosophical Review 120 (1). 2011.
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471Some Metaphysical Implications of Hegel’s TheodicyEuropean Journal for Philosophy of Religion 4 (1): 129--150. 2012.This paper examines Hegel’s claim that philosophy “has no other object than God‘ as a claim about the essentiality of the idea of God to philosophy. On this idealist interpretation, even atheistic philosophies would presuppose rationally evaluable ideas of God, despite denials of the existence of anything corresponding to those ideas. This interpretation is then applied to Hegel’s version of idealism in relation to those of two predecessors, Leibniz and Kant. Hegel criticizes the idea of the Chr…Read more
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40German IdealismIn George Klosko (ed.), The Oxford Handbook of the History of Political Philosophy, Oxford University Press. pp. 348. 2011.
Areas of Specialization
19th Century Philosophy |
20th Century Philosophy |
17th/18th Century Philosophy |
European Philosophy |
PhilPapers Editorships
G. W. F. Hegel |