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666Self-criticism in a broken mirrorIn Postmodern Sophistications: Philosophy, Architecture, and Tradition, University of Chicago Press. 1992.If we have no transparent access to our self, what kind of self-criticism is possible? Neither modernists nor postmodernists yet this pragmatic issue correct.
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3355Postmodern sophistication: Habermas versus LyotardIn Postmodern Sophistications: Philosophy, Architecture, and Tradition, University of Chicago Press. 1992.A discussion of whether Habermas as a representative modernist and Lyotard as a representative postmodern echo the ancient dispute between Plato and the Sophists. My conclusion is that they do not quite do so. Each is more complex and ancient dichotomy should be revised.
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588The Last Word in Greek PhilosophyIn Postmodern Sophistications: Philosophy, Architecture, and Tradition, University of Chicago Press. pp. 17-25. 1992.What does it take to settle an argument or debate, for the classical Greek philosophers, and how does this compare with our modern ideas about resolving disputes? Plato and Aristotle are not quite what they been reputed to be.
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488Socrates and the Story of InquiryIn Postmodern Sophistications: Philosophy, Architecture, and Tradition, University of Chicago Press. pp. 11-17. 1992.Argument and myth, historical figure and archetype, Socrates dominates our image of inquiry. How did this come about and should it continue?
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6Twin Media: Hypertext Structure Under PressureIn Kolb David (ed.), Proceedings of the 2004 ACM Hypertext Conference, Acm. 2004.A discussion of the pressure hypertext and linear prose put on each other when a long work is being composed in both media simultaneously.
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687The Final Name of God: Hegel on Determinate ReligionIn Kolb David (ed.), Hegel and the Tradition, University of Toronto Press. pp. 162-175. 1997.A discussion of how Hegel manages his classification and ordering of specific religions, and a critique of his method.
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435Public Exposure: Architecture and InterpretationWolkenkuckucksheim - Cloud-Cuckoo-Land - Vozdushnyizamok. 2008.How the interpretation of architecture differs from that of other artworks.
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880Impure Postmodernity -- Philosophy TodayPostmodern Openings 3 (2): 7-18. 2012.Hegel, Heidegger, Postmodernity reconsidered after 20 years.
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637Circulation Bound: Hegel and Heidegger on the StateIn Lenore Langsdorf, Stephen H. Watson & E. Marya Bower (eds.), Phenomenology, Interpretation, and Community, State University of New York Press. 1996.
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1292Science and SelfPhilosophy Today 59 (1): 91-102. 2015.What are the ontological commitments in Hegel and Heidegger’s discussion of the self? In this essay I approach these continental thinkers with a question from analytic philosophy, to see how they might respond. In different ways Hegel and Heidegger try to locate the question within a prior discourse about the conditions of the possibility of any local ontological commitments. The priority they claim can be clarified by distinguishing conditions of possibility from conditions of actuality.
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909Raising Atlantis: The Later Heidegger and Contemporary PhilosophyIn Babette Babich (ed.), From Phenomenology to Thought, Errancy, and Desire, Kluwer Academic Publishers. pp. 55-69. 1995.A discussion of how diggers stance with regard to contemporary analytic and Continental philosophy, with special emphasis on Heidegger's later works. The essay argues that Heidegger has now become attacks that people can interpret in many ways, and so is entered into dialogues which go against his own self-image of what he was about.
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1017Many Centers: Suburban HabitusCity 15 (2): 155-166. 2011.Discussions of place and whom need to take more account of the multiplicity of centers in the modern city/suburban environment.
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542"Identity and Judgment: Five Theses and a Program"Nordic Journal of Architectural Research 37-40. 1994.The theses and program below ask about judgment and tradition in a self-consciously plural world. The little program points down a path I am exploring in a pair of texts, one on notions of identity in the history of philosophy, and one on the identity of buildings and places. The underlying issue of those texts is: what will replace the old notion of a particular identity? Places, persons, and communities do not and have never had such simple identities as our concepts often made them out to hav…Read more
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874"Hegelian Buddhist Hypertextual Media Inhabitation, or, Criticism in the Age of Electronic Immersion"Bucknell Review 46 (2): 90--108. 2002.What can it mean to criticize when you are inside the work itself? In a immersive electronic or digital environment critic is not distanced on a platform based on firm principles. Yet criticism self-awareness and commentary remain possible. This essay examines various techniques for dealing with immersive environments critically.
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621"Borders and Centers in an Age of Mobility"Wolkenkuckucksheim - Cloud-Cuckoo-Land - Vozdushnyizamok -. 2007.
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2131"Time and the Timeless in Greek Thought"Philosophy East-West 137-143. 1974.A study timeshowing that the relation of time and timeless in greek philosophers was more nuanced and complex than is commonly thought.
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512"The Logic of Language Change"In Kolb David (ed.), Hegel and Language, Suny Press,. pp. 179-195. 2006.How do changes inHegel's dialectic of categories relate, if they do, to empirical language changes over time?
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658"Real Places in Virtual Spaces"Nordic Journal of Architectural Research 3 69-77. 2006.Despite what might seem to be the case, "Virtual" reality can be used to create fully "real" places with their own grammar and norms, where real events take place.
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1168"Outside and In: Hegel on natural history"Poligrafi 16 (61-62): 27-43. 2011.The relation between nature and spirit in Hegel is not as simple as slogans such as "nature has no history" or a simple interior/exterior dichotonmy would suggest.
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1102"Scholarly Hypertext: Self-Represented Complexity"In Kolb David (ed.), Hypertext '97, Association For Computing Machinery, 1997,, Association For Computing Machinery. 1997.Scholarly hypertexts involve argument and explicit selfquestioning, and can be distinguished from both informational and literary hypertexts. After making these distinctions the essay presents general principles about attention, some suggestions for self-representational multi-level structures that would enhance scholarly inquiry, and a wish list of software capabilities to support such structures. The essay concludes with a discussion of possible conflicts between scholarly inquiry and hypertex…Read more
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571"Authenticity with Teeth: Positing Process"In Nikolas Kompridis (ed.), Philosophical Romanticism, Routledge. pp. 61-77. 2006.The goal or criterion of "authenticity" for judging a change in art or ethics or culture is notoriously vague and can be dangerous. This essay proposes a version of authenticity based on a quasi-Hegelian version of the process of development rather than on any specific patrimony to be preserved. Oddly enough, the proposed criterion has many similarities with one proposed by a staunch anti-Hegelian, Gilles Deleuze.
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731"American Individualism: Does it Exist?"Nanzan Review of American Studies 21-45. 1984.Does American individualism really exist as it is popularly conceived? Arguments from Hegel and Dewey suggest not. Includes a comparison with equally stereotyped images of Japanese culture.
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108Heidegger on East-West Dialogue (review)American Catholic Philosophical Quarterly 83 (1): 164-167. 2009.
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883Circulation and constitution at the end of historyNoûs 25 (2): 204. 1991.What goes round at the end of history for the two Germans.
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711The Particular Logic Of ModernityBulletin of the Hegel Society of Great Britain 41 31-42. 2000.A discussion of the logical role of particular concepts in Robert Pippin's reading Hegel as a theorist of modernity, with special reference to the question whether modernity can be surpassed or left behind.
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698Pythagoras Bound: Limit and Unlimited in Plato's PhilebusJournal of the History of Philosophy 21 (4): 497-511. 1983.Though Plato favors physical atoms in his Timaeus, they are not ultimate; he generates them from a formless energy-space plus mathematical patterns. On the other hand most interpreters read the Platonic Forms as ultimate intellectual atoms. I suggest that Plato refuses atomism on all levels, and the Forms themselves should be seen as generated from a combination of limit and unlimited, as we are told in the Philebus and as is hinted at in the reports on the "unwritten doctrines."
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3212Hegel's architectureIn Stephen Houlgate (ed.), Hegel and the Arts, Northwestern University Press. 2007."The first of the particular arts . . . is architecture." (A 13.116/1.83)1 For Hegel, architecture stands at several beginnings. It is the art closest to raw nature. It is the beginning art in a progressive spiritualization that will culminate in poetry and music. The drive for art is spirit's drive to become fully itself by encountering itself; art makes spirit's essential reality present as an outer sensible work of its own powers.2 (A 13.453/1.351) If Hegel's narrative of the arts creates a h…Read more
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1063Ontological priorities: A critique of the announced goals of "descriptive metaphysics"Metaphilosophy 6 (3-4): 238-258. 1975.A critique of Strawson's distinction between descriptive and revisionary metaphysics.
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662Spirit in Ashes (review)The Owl of Minerva 21 (1): 96-99. 1989.This provocative book questions whether contemporary humanity can face death in any of the traditional ways, since the events of our century have created a new selfhood and a new death. Wyschogrod describes the “death event” and the “death world”; these refer to the Holocaust but also to the destructive bombings in World War II, and most importantly to the death-in-life of the Nazi and Stalinist concentration and labor camps. Her thesis is
