European Journal of Philosophy, Volume 29, Issue 3, Page 608-623, September 2021.

One of the most memorable lines of Hegel's oeuvre is from the preface to his Phenomenology of Spirit: ‘Quite generally, the familiar, just because it is familiar, is not cognitively understood.’ Surprisingly, relatively little philosophical attention has been paid to the notion of ‘the familiar’ in Hegel scholarship. This essay aims to rectify this lack by offering a preliminary inquiry in what the notion means across Hegel's work. It does so by focusing on three underexplored moments in Hegel's work: the (...) exposition of the logic of appearance in the description and diagnosis of seventeenth and eighteenth century Dutch painting in the lecture notes from the 1823 Berlin lectures on the philosophy of fine art; the function of institutionalized practice in Hegel's Tübingen essay of 1793; and the conjunctural relation of the familiar with philosophical terminology in an entry from the ‘Aphorisms from the Wastebook.’ Through a careful reading of these three moments, I will show that the familiar is a point that constellates multiple processes, mechanisms and apparatuses that, when grasped in their complex totality, functions as the ‘prius’ of Hegel's speculative philosophy. (shrink)

Emmanuel Levinas's early work inaugurated a tradition of thinking about alterity as at odds with generalized forms of knowledge that characterize political institutions. However, in his later work Levinas broaches but leaves underdeveloped the provocative idea that institutional modes of reasoning can provide a welcome home for alterity if they follow the wisdom of love. Against this backdrop, I argue that reading G. W. F. Hegel's early writings on neighbor love alongside his mature philosophy of the state offers us important (...) resources for articulating an institutional approach to alterity that offers a compelling solution to Levinas's concern with letting the other(s) be seen by institutions in a non‐totalizing manner. Across his early writings, Hegel positions love as the vehicle through which one comes to be at home in the institutions of one's community and the vehicle through which one can revise and expand the institutions of one's community in novel ways. My aim is to demonstrate that Hegel's early account of love provides an indispensable blueprint for understanding his mature account of the relation between the individual qua infinitely unique and modern political institutions. In turn, this will enable us to discern the institutional approach to alterity embedded in his thought. (shrink)

ABSTRACT This article investigates social critique in Thucydides’ History of the Peloponnesian War. Two famous Thucydidean episodes are in focus: the Mytilenean Debate in Book III and the Melian Dialogue in Book V of the History. These episodes are interpreted here as inquiries assuming the shape of subversive and transformative social criticism: immanent critique. Immanent critique aims at shifting horizons of meaning in social contexts, and the philosophers practicing this kind of social criticism understand themselves as physicians of a failing (...) society. In Thucydides’ work, a particular object of criticism is formed by varying dominant social and moral ordering principles. In the Mytilenean Debate, it is the principle of expediency that rules, whereas in the Melian Dialogue the governing normative ordering principle is that of safety and survival. In each episode, a contending perspective is introduced for the purpose of undermining the dominating principle. (shrink)

This article examines the relevance of Hegel’s theory of recognition within educational theory and practice in relation to the development of a non-affirmative theory of education. The article argues that Hegel’s theory of recognition can serve as a fruitful starting point for articulating an educational theory that can contribute to the subject’s open-ended formation in modern society. To start with, the article surveys the connection between Hegel’s educational thought and his concept of recognition. Against this backdrop, the article singles out (...) how Hegel’s theory of recognition provides a compelling theory of intersubjectivity that calls attention to the role of norms in personal development and the construction of the social world. In continuation of a non-affirmative principle, it is argued that Hegelian recognition underlines, first, that the subject’s formation can fruitfully be an open-ended and dynamic process and, second, that in order to underpin this process it is necessary to critically assess norms and norm-generating practices within an educational context. (shrink)

Molly Farneth’s Hegel’s Social Ethics hearkens back to the tradition of Josiah Royce, which has continued in the work of Richard Bernstein and Jeffrey Stout. At the same time, it reflects the impact of three decades of interpretive work which has offered an alternative to the 19th and early 20th century reading of Hegel as a metaphysical systematizer. In this new reading he was from the beginning a social critic and political theorist who looked to lay the groundwork for post‐Enlightenment (...) vision of the social world as evolving toward one of social cooperation based on mutual recognition. Farneth has developed this reading of Hegel into one of powerful resources for democratic pluralism. (shrink)