Nahum Brown

Bruce Baugh, Philosophers’ Walks (New York: Routledge, 2022), 251 pp., $48.95 (paperback), ISBN: 978-0-3673-3313-3 Marco Cavallaro and George Heffernan (editors), The Existential Husserl: A Collection of Critical Essays (New York: Springer, 2022), 354 pp., $119.99 (hardback), ISBN 978-3-031-05094-7 Mary L. Edwards, Sartre's Existential Psychoanalysis: Knowing Others (London: Bloomsbury, 2023), 258 pp., $115.00 (hardback), ISBN 978-1-350-17347-7, $39.95 (paperback), ISBN 978-1-350-33107-5. Elisa Magrì and Paddy McQueen, Critical Phenomenology: An Introduction (Cambridge and Hoboken: Polity, 2023), 240 pp., $24.95 (paperback), ISBN: 978-1-5095-4112-6 Michael J. Monahan, Creolizing Practices of Freedom: Recognition and Dissonance (Lanham: Roman & Littlefield, 2023), 206 pp., $105 (hardback), ISBN 978-1-5381-7461.

This book presents detailed discussions from leading intercultural philosophers, arguing for and against the priority of immanence in Chinese thought and the validity of Western interpretations that attempt to import conceptions of transcendence. The authors pay close attention to contemporary debates generated from critical analysis of transcendence and immanence, including discussions of apophasis, critical theory, post-secular conceptions of society, phenomenological approaches to transcendence, possible-world models, and questions of practice and application. This book aims to explore alternative conceptions of transcendence that either call the tradition in the West into question, or discover from within Western metaphysics a thoroughly dialectical way of thinking about immanence and transcendence.

One of the most difficult tasks Hegel scholars and teachers of Hegel face is how to introduce his work in a clear way without reducing the complexity of his thought to a caricature. This issue comes about more often with Hegel than with most other philosophers because of the intricacies of his local arguments, the abstract style of his writing, and how often dialectical reasoning shifts the meaning of a given standpoint. It is a significant achievement for a commentator to explain Hegel to a student audience in a way that is both lucid and yet does not succumb to typical myths such as Hegel the necessitarian, Hegel the thinker of thesis–antithesis–synthesis, or Hegel the ambitious systematizer. In his new book Hegel's Century: Alienation and Recognition in a Time of Revolution, Jon Stewart does an admirable job of introducing Hegel and the subsequent generations of intellectuals that followed Hegel without reducing their ideas.

In Hegel's Ontology of Power: The Structure of Social Domination in Capitalism, Arash Abazari offers a highly original account of Hegel's Science of Logic as a book of political theory. Hegel's Logic is traditionally understood to be a systematic dialectical study of fundamental ontology; revising this tradition, Abazari says that Hegel's Logic ‘expresses the spirit of capitalism’ (p. 8). He claims that Hegel's Logic is an ontological treatise, which, at the same time, exposes the power structures and asymmetrical relations of domination and acts as a precursor for Marx's and Adorno's subsequent critiques of capitalism. Although some readers might find this way of reading the Logic to require interpretation that goes beyond what is evident in the text, Abazari's book is nevertheless filled with persuasive arguments designed to help his reader unlock the political dimensions of the Logic. I will outline the trajectory of the book's chapters, underscore some of the book's insights, anticipate its readership, and also consider a criticism.

The aim of this article is to contrast Hegelian insights about the secret with Derrida’s literary account of the secret in the story of Abraham. Derrida outlines two kinds of secret in “Literature in Secret,” one revealable and the other apophatic. I propose that the first kind of secret is Hegelian in nature because a productive concept of contradiction underlies it. On the other hand, the second kind of secret is Derridean because it withdraws from all revelation. Through an analysis of the role of contradiction in Hegel’s Logic and Derrida’s distinction between revealable and unrevealable secrets, I aim to explore the logical and structural components of the concept of the secret.

One of the most interesting debates in Hegel scholarship today comes from the question of how to interpret Hegel’s treatment of contradiction in the Science of Logic.1 Some interpreters claim that Hegel defiantly disregards the basic law of noncontradiction, which states that something cannot both be and not be in the same time, manner, or place, proposing instead that for Hegel true contradictions really do exist, and not only in rational conception but equally in the very fabric of reality. However, other interpreters propose less direct readings of Hegel’s thesis from productive contradiction, either by limiting Hegel’s conception of contradiction to only certain forms, such as only in...

Aristotle's famous claim that human beings are animals with rationality has a subtle and complicated articulation in his doctrine of the mean. This paper offers textual analysis of Aristotle's discussion of the mean as a resource for coming to terms with the thesis that humans naturally deliberate over the essence of their nature. Unlike other animals who tend to act without deliberation and without mediation, human beings are the animals who are capable of giving an account of themselves. However, this also means that human beings are the animals whose nature it is to give an account. This paper proposes that Aristotle's doctrine of the mean, as it is found in the Nicomachean Ethics, helps to explain this circular, and in some ways puzzling, tension between having a nature and giving an account of one's nature.

Aristotle claims in book 9 of the Metaphysics that potentiality is distinct from actuality yet also that potentiality exists only for the sake of actuality. This essay presents the relationship between potentiality’s existence and actuality’s priority as an aporia, where potentiality remains distinct from and exists in excess of actuality, even though it exists only as actuality. I claim that this aporia helps the early Heidegger of Being and Time to conclude, contrary to Aristotle, that potentiality stands higher than actuality.

Aristotle claims in book 9 of the Metaphysics that potentiality is distinct from actuality yet also that potentiality exists only for the sake of actuality. This essay presents the relationship between potentiality’s existence and actuality’s priority as an aporia, where potentiality remains distinct from and exists in excess of actuality, even though it exists only as actuality. I claim that this aporia helps the early Heidegger of Being and Time to conclude, contrary to Aristotle, that potentiality stands higher than actuality.