Peter Dews

In the following paper I shall be developing a critical discussion of the contemporary interpretation of Hegel proposed by a Yugoslavian, and more specifically Slovenian, philosopher named Slavoj Zizek, whose principal theoretical allegiance is to the thought of the French psychoanalyst Jacques Lacan. The very existence of this body of work raises many intriguing questions about the theoretical, cultural, and political context from which it has arisen. Why, for example, should the notoriously obscure and difficult thought of a Parisian psychoanalyst be of such interest not just to Zizek, but indeed to a whole circle of Slovenian intellectuals? Furthermore, why should a Lacanian approach be considered the most promising way to unlock the?secret of Hegel?? And why should Zizek and his fellow thinkers insist on the convergence of the thought of Hegel and Lacan, even in defiance of many of Lacan's own pronouncements on the matter? In a sense, the answer to the first of these questions already provides the answers to the other two. It is necessary to bear in mind that, for the most part, Yugoslavian philosophical life since the Revolution has been dominated not by the creaking orthodoxies of Soviet-style dialectical materialism, but by the far more plausible and congenial positions of what has come to be known as the Praxis School. The Marxism of the Praxis School, whose tradition still lives on, in the form of the journal Praxis International, is much closer, indeed can be seen as part of the philosophical current known in the other half of Europe as?Western Marxism?.

This timely book by philosopher Peter Dews explores the idea of evil, one of the most problematic terms in the contemporary moral vocabulary. Surveys the intellectual debate on the nature of evil over the past two hundred years Engages with a broad range of discourses and thinkers, from Kant and the German Idealists, via Schopenhauer and Nietzsche, to Levinas and Adorno Suggests that the concept of moral evil touches on a neuralgic point in western culture Argues that, despite the widespread abuse and political manipulation of the term ‘evil’, we cannot do without it Concludes that if we use the concept of evil, we must acknowledge its religious dimension.

This book presents and evaluates the late philosophy (Spätphilosophie) of F. W. J. Schelling (1775-1854) across a wide range of issues, ranging from relation between pure thinking and being, to the philosophy of mythology and religion, to the philosophy of history, to questions concerning the philosophy of nature and freedom. Simultaneously, it discusses Hegel's treatment of similar issues, and systematically compares the two thinkers. This is the first time, in an English-language publication, that these two major German Idealists have been compared in such detail along such a broad front. The book begins with three chapters exploring the development of Schelling's thinking concerning transcendental philosophy, nature and teleology, human freedom, and the theory of history, from his earliest publications up to his middle years. Against this background, the book then presents Schelling's distinction between "positive" and "negative" philosophy, the defining mark of his late philosophy. It explores his theory of pure a priori thinking (negative philosophy), and his account of the transition from negative to positive philosophy. The major components of Schelling's positive philosophy, including his conception of "un-pre-thinkable being", and his theories of mythology and revelation, are then discussed. Throughout, a comparative assessment of Hegel's approach similar issues is sustained. Schelling emerges as a philosopher who traced his own highly distinctive path through the thicket of problems bequeathed by Kant, and whose systematic responses to these problems still merit serious consideration as alternatives to those of Hegel.

It would be an honour for any author to receive two such thoughtful and detailed responses to their published work. I feel particularly grateful because one of my aspirations, in writing Schelling's Late Philosophy in Confrontation with Hegel, was to encourage a more in-depth discussion of the whole range of Schelling's thinking than has been common until now in the English-speaking world. In developing their critiques, both Karen Ng and Markus Gabriel provide informative accounts of some of Schelling's main concerns, helping to make clear his achievements as a thinker, and his status as a challenging interlocutor for philosophers sympathetic to one or another form of Hegelianism.

Comprised of classic and newly-commissioned papers from leading theorists, this volume provides a wide-ranging critical introduction to the thought of Jürgen Habermas. Some contributions explore the relation between Habermas's philosophy and the thought of major predecessors, including Kant, Hegel, Marx and Heidegger. Others elucidate the political context of Habermas's thinking, while a final section presents the responses of leading German contemporaries to his work. The result is a more rounded picture of Habermas's oeuvre and achievement than has previously been available. Habermas emerges as a thinker whose outstanding powers of renewal and innovation are inseparable from his engagement with the major traditions of European thought, and his own intellectual and political context.

In the last quarter of the twentieth century the concept of postmodernism, and the associated notion of postmodernity, became a principal focus of discussion in philosophy, cultural analysis, and social and political theory. Nietzsche and Heidegger are crucial points of reference for the French post-structuralists, who provided the theoretical armoury of postmodernism. Foucault and Derrida have probably been the most influential of French post-structuralist thinkers. The central theoretical and political dilemma of postmodernist thought which was highlighted by its most eminent critic, Jürgen Habermas. Postmodernists have construed the collapse of metaphysical foundations as a licence for relativism, Habermas's conception of agreement as the intrinsic, albeit idealised, aim of communication provides, a 'post-metaphysical' account of the orientation to a context-transcending truth. On Habermas's account, modernity, in both its capitalist and bureaucratic socialist versions, is characterised by a 'colonisation' of the human life-world by instrumental reason. The perspectivism, and relativism, which are central to the epistemology of postmodernism, prohibit comprehensive historical claims.