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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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414Prior 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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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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67Anthropology as ritual: Wittgenstein's reading of Frazer's the golden boughMetaphilosophy 18 (3-4): 253-269. 1987.
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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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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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357Having the World in View: Essays on Kant, Hegel, and Sellars (review)Philosophical Review 119 (3): 137-140. 2010.
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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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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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33Action, language and text: Dilthey's conception of the understandingPhilosophy and Social Criticism 9 (2): 228-244. 1982.
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78Tragedy, Recognition and the Death of God (review)Notre Dame Philosophical Reviews 201307. 2013.
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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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8Review: McDowell, Having the World in View: Essays on Kant, Hegel, and Sellars (review)Philosophical Review 120 (1). 2011.
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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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464Some 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.
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Freud's theory of consciousnessIn M. Levine (ed.), The Analytic Freud, Routledge. pp. 119--131. 2000.
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23Kantian origins: one possible path from Transcendental Idealism to a "Post Kantian" philosophical theologyIn P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era, Cambridge Scholars Press. 2012.After two centuries of Kant interpretation there is still no general agreement over the nature of Kant’s most basic philosophical commitments. One issue in particular about which it is difficult to find consensus is his metaphilosophical attitude towards the very project of metaphysics itself. Recently, a type of deflationist reading of Kant has been appealed to in order to address the problems inherent in his more traditional construal as a metaphysical skeptic who denies us the capacity to hav…Read more
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28Mind of God, Point of View of Man or Something Not Quite Either?In Paolo Diego Bubbio, Maurizio Pagano, Hager Weslati & Alessandro De Cesaris (eds.), in Paolo Diego Bubbio, Maurizio Pagano, Hager Weslati and Alessandro De Cesaris (eds), Hegel, Logic and Speculation, London: Bloomsbury, ISBN-13: 978-1350056367. DOI: 10.5040/9781350056381.ch-011., Bloomsbury. pp. 147-170. 2019.In his account of Plato’s ideas in the first book of the “Transcendental Dialectic”, “On the concepts of pure reason”, Kant, in describing how for Plato ideas were “archetypes of things themselves”, adds that these ideas “flowed from the highest reason, through which human reason partakes in them”.1 Later, in the section of the Transcendental Dialectic treating the “ideals of pure reason”, he again attributes to Plato the notion of a “divine mind” within which the “ideas” exist. An “ideal”, Kant…Read more
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870The Necessity of History for Philosophy – Even Analytic PhilosophyJournal of the Philosophy of History 7 (3): 299-325. 2013.Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument rather than pedigree” claim – that is, that claim that phi…Read more
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26Idealism: A love (of sophia) that dare not speak its nameArts 29. 2007.My first experience of philosophy at the University of Sydney was as a commencing undergraduate in the tumultuous year of 1973. At the start of that year, there was one department of philosophy, but by the beginning of the next there were two. These two departments seemed to be opposed in every possible way except one: they both professed to be committed to a form of materialist philosophy. One could think that having a common enemy at least might have been the cause for some degree of unanimity…Read more
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56Hegel’s Logic of Being and the Polarities of Presocratic ThoughtThe Monist 74 (3): 438-456. 1991.Recently a view of Hegel’s “idealism” which hitherto had seemed unquestionable—the view that it is fundamentally a metaphysical doctrine—has been seriously challenged. Thus yesterday’s metaphysical Hegel, complete with his cosmic megasubject hidden behind the events of nature and history, has been joined by today’s “nonmetaphysical Hegel,” the postkantian categorial “genealogist.” According to the nonmetaphysical Hegelians, a century and a half of misunderstanding has been based on the confusion…Read more
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