Katerina Deligiorgi

(2017) 'Interest and Agency', in Gabriel, Markus and Rasmussen, Anders Moe (eds.) German Idealism Today. De Guyter Verlag. Abstract: Undeterred by Kant’s cautionary advice, contemporary defenders of free will advance substantive metaphysical theses in support of their views. This is perhaps unsurprising given the mixed reception of Kant’s solution of the conflict between freedom and natural necessity, which is supposed to vindicate reason’s withdrawal from speculation. Kant argues that neither libertarians nor determinists can win, because they deal with concepts of unrestricted scope, and proposes instead to regiment the reference conditions of each concept and to specify the domain, ‘world’, proper to each. However, the precise character of this solution, its conceptual and metaphysical commitments, continues to be a matter of controversy among Kant scholars. In particular, there is ever-renewed concern about the incipient dualism of the position. Although I will be examining some of this material, my primary aim in this paper is not to make a contribution to the interpretative debate about the antinomy. Rather, I want to draw on two lessons from Kant’s treatment of the antinomy to argue for the importance of a certain way of putting the problem of human freedom.

Roman Sexualities. Edited by Judith P. Hallett and Marilyn B. Skinner (Princeton, NJ: Princeton University Press, 1997) x + 348 pp. $55.00 cloth, $19.95 paper.The Collected Works of Eric Voegelin, Vol. 19: History of Political Ideas—Hellenism, Rome, and Early Christianity. Edited with an introduction by Athanasios Moulakis (Columbia and London: University of Missouri Press, 1997) 281 pp. $34.95 cloth.Managing Knowledge: Experts, Agencies and Organizations. By Steven Albert and Keith Bradley (Cambridge: Cambridge University Press, 1997) xi + 215 pp. £40.00 cloth, £14.95 paper.Projecting Illusion: Film Spectatorship and the Impression of Reality. By Richard Allen (Cambridge: Cambridge University Press, 1995). x + 176 pp. $54.95 cloth, $16.95 paper.Chaucer in Context: Society, Allegory and Gender. By S. H. Rigby. Manchester Medieval Studies (Manchester: Manchester University Press, 1996) xii + 205 pp. £35.00 cloth, £12.99 paper.Jung's Seminar on Nietzsche's Zarathustra. By C.G. Jung, ed. James L. Jarrett, (Princeton: Princeton University Press, 1998) xxviii + 393 pp. $17.95, £10.95 paper.Love Between Women: Early Christian Responses to Female Homoeroticism. By Bernadette J. Brooten (Chicago & London: The University of Chicago Press, 1996) xxii + 412pp. £34.95, $27.95 cloth.Political Communication Today. By Duncan Watts (Manchester: Manchester University Press) x + 228 pp. £40.00 cloth, £10.99 paper.A Primer on German Enlightenment. By Sabine Roehr (Columbia and London: University of Missouri Press, 1995) xi + 282 pp. £36.95 cloth.Sainthood in the Later Middle Ages. By André Vauchez. Trans. Jean Birrell (Cambridge: Cambridge University Press, 1998) xxvii + 645 pp. £65.00, $95.00 cloth.

Autonomy in bioethics is coming under sustained criticism from a variety of perspectives. The criticisms, which target personal or individual autonomy, are largely justified. Moral conceptions of autonomy, such as Kant’s, on the other hand, cannot simply be applied in bioethical situations without moralizing care provision and recipience. The discussion concludes with a proposal for re-thinking autonomy by focusing on what different agents count as reasons for choosing one rather than another course of action, thus recognising their involvement in the decision process.

Interpretations of Hegel’s social and political thought tend to present Hegel as critic of modern individualism and defender of institutionalism or proto-communitarianism. Yet Hegel has praise for the historically emancipatory role of individualism and gives a positive role to individuals in his discussion of ethics and the state. Drawing on Hegel’s analysis of the category of ‘individual’ in his Logic, this chapter shows that Hegel criticizes the conception of ‘individual’ as a simple and argues instead that it is a term in need of specification or completion. Hegel’s revisionary logic of the category of ‘individual’ is both interesting in itself and useful as an interpretative tool, because it shows the consistency of his various statements about individuals in his practical philosophy.

History plays an important part internally to the Kantian architectonic. In what follows, I argue that Kant’s conception of history as a unified whole presents distinctive features that are illuminating about the critical and moral commitments of his philosophy, and also conversely, that his conception of philosophy makes specific demands that his philosophical history aims to fulfill. The argument is structured around four questions, each of which I take in turn: Why does Kant believe it important that history be seen as forming a whole? How does he argue for the unity of the whole? What are the specific claims he makes about history? And why should anyone care for philosophical history?

Tom Hanauer's thoughtful discussion of my article “The Pleasures of Contra-purposiveness: Kant, the Sublime, and Being Human” puts pressure on two important issues concerning the affective phenomenology of the sublime. My aim in that article was to present an analysis of the sublime that does not suffer from the problems identified by Jane Forsey in “Is a Theory of the Sublime Possible?”. I argued that Kant's notion of reflective judgment can help with this task, because it allows us to capture the experience of failure that characterizes the sublime without committing us to ontologically transcendent items. In a significant departure from Kant, however, my account does not require references to our moral vocation to explain the pleasure we take in the sublime; the pleasure comes from getting the right measure of our agency. For Hanauer, trouble for my analysis comes both from the discursive presentation of the sublime, its focus on judgment, and from the removal of references to our moral vocation.

Hegelian ethics, which gives pride of place to the roles and relations that give substance to our moral life, is seen as a rejection of Kant's a priori treatment of morality, moral law and moral agency. Analysis of the so-called religious writings from the late 1790s to the early 1800s, 'The Positivity of the Christian Religion', the 'Love' fragment, and the essay 'On the Scientific Treatment of Natural Law', shows Hegel engaging profoundly with recognizably Kantian problems of moral metaphysics about moral agency, the moral law, nature and freedom. The almost experimental approach of these early pieces yields independently interesting results as well as offering an important insight into the development of Hegel's thought.