According to the scientific image, aesthetic experience is constituted by private reverie or mindless gratification of some kind. This image fails to fully acknowledge the theoretical and hence cultural aspect of perception, which includes aesthetic experience. This chapter reframes aesthetic reflective judgment in terms of perceptual processes (section 2); intentional pleasure (section 3); non-perceptually represented perceptual properties (section 4); and intersubjectivity (section 5). By clarifying the relevant terms, the liberal naturalist account of the sublime provides the link between the sublime (...) and moral motivation (section 6). (shrink)

ABSTRACTAccording to many naturalists, our ordinary conception of the world is in tension with the scientific image: the conception of the world provided by the natural sciences. But in this paper, I present a critique of naturalism with precedents in the post-Kantian idealist tradition. I argue that, when we consider our actual linguistic behavior, there is no evidence that the truth of our ordinary judgments hinges on what the scientific image turns out to be like. I then argue that the (...) best explanation of this result is that the norms and presuppositions operating in ordinary discourse are different from the norms and presuppositions operating in scientific discourse. So naturalistic attempts to undermine the manifest image are illegitimate attempts to critique a practice ‘from the outside’. (shrink)

In this paper, I explore the relationship between naturalism and transcendental idealism in Fichte. I conclude that Fichte is a near-naturalist, akin to Baker, Lynne Rudder (2017). “Naturalism and the idea of nature,” Philosophy 92 (3): 333–349. A near-naturalist is one whose position looks akin to the naturalist in some ways but the near-naturalist can radically differ in metaphilosophical orientation and substantial commitment. This paper is composed of three sections. In the first, I outline briefly what I take transcendental idealism (...) to be, as well as some differences in types of naturalism, and how this maps on to Fichte. In the second, I give an exegesis of Fichte’s key arguments in the Later Jena period, which are important for the question of his relationship to naturalism. In the third, I continue the exegesis with a discussion of Fichte’s conception of God, and conclude that these arguments support a near-naturalist reading of Fichte. (shrink)

Pragmatism’s heartening recent revival (spearheaded by Richard Rorty’s bold intervention into analytic philosophy Philosophy and the Mirror of Nature) has coalesced into a distinctive philosophical movement frequently referred to as ‘neopragmatism’. This movement interprets the very meaning of pragmatism as rejection of metaphysical commitments: our words do not primarily serve to represent non-linguistic entities, but are tools to achieve a range of human purposes. A particularly thorough and consistent version of this position is Huw Price’s global expressivism. We here critically (...) appraise Price’s understanding of a commitment to pragmatism as a rejection of metaphysics, and argue that such rejection is not as easy or desirable as Price claims. First we argue that Price’s global expressivism itself draws on significant metaphysical assumptions (a ‘word-world’ dualism, and a nominalism concerning the meaning of general terms). Then we seek to resolve neopragmatist anxieties about metaphysics by arguing that metaphysics is indispensable for pragmatist philosophizing insofar as it seeks ways for human beings to realise themselves through practices of understanding reality and their place in it. If, as we argue, metaphysics consists in a maximally general inquiry into the nature and structure of reality, to try to block it seems a puzzling exercise in epistemic self-harm. (shrink)

The aim of this paper is to argue that Hegel has a therapeutic conception of philosophy, and also to argue that in significant respects this anticipates the classical pragmatist position, which is also interpreted as offering a therapeutic approach. In the first section, I introduce Hegel’s views on how theoretical reasoning has an important connection with practical life. I argue that this important connection between theoretical reason and the practical establishes Hegel as a member of the therapeutic tradition – broadly (...) conceived. My focus in section II of the paper is on the relation between Hegelian therapy and Wittgenstein’s quietistic approach. I conclude my discussion of Hegel’s therapeutic conception of philosophy in section III, by arguing that Hegelian therapy has much in common with classical pragmatist metaphilosophy, which I also take to involve a therapeutic approach. (shrink)

ABSTRACT My aim in this paper is to articulate a Foucauldian critique of scientific naturalism as well as a Foucauldian critique of the nomothetic framework underlying the Placement Problem. My Foucauldian post-structuralist critique of scientific naturalism questions the relations between our society’s imbrication of economic-political power structures and knowledge in a way that also effects some constructive critical alignment between Foucault and Habermas, helping to undermine the traditional view of their respective social critiques as incompatible. First, I will outline a (...) brief genealogical backstory for the rise of scientific naturalism, and I will then reconstruct the Placement Problem. In the second part of the paper, I introduce Foucault’s notion of pouvoir-savoir, namely his account of the interconnection between power and knowledge. I then go on to articulate the Foucauldian critique of scientific naturalism by arguing that the levelling nature of nomothetic rationality and its conservative naturalistic vocabulary involves regulative discourse: anything that resists placeability/locatability is labelled “odd”. By being thus visibly marked, “odd” phenomena become “queer” phenomena, which then become “problematic” phenomena. They are, thereby, construed in need of discipline. Understood in this Foucauldian way, scientific naturalist disciplinarity produces subjected and practised minds, “docile” minds. (shrink)

This paper presents what we call ‘Hegel's philosophy of biology’ to a target audience of both Hegel scholars and philosophers of biology. It also serves to introduce a special issue of theHegel Bulletinentirely dedicated to a first mapping of this yet to be explored domain of Hegel studies. We submit that Hegel's philosophy of biology can be understood as a radicalization of the Kantian approach to organisms, and as prefiguring current philosophy of biology in important ways, especially with regard to (...) the nature of biological organization, the role of teleology in biological explanation, and the relation between life and cognition. (shrink)

Lasse Thomassen has previously published a number of books including the introductory Habermas: A Guide for the Perplexed and edited The Derrida-Habermas Reader, as well as a collecti...

ABSTRACTThis paper discusses the metaphilosophical assumptions that have dominated analytic philosophy of mind, and how they gave rise to the central question that the best-known forms of non-reductivism available have sought to answer, namely: how can mind fit within nature? Its goal is to make room for forms of non-reductivism that have challenged the fruitfulness of this question, and which have taken a different approach to the so-called “placement” problem. Rather than trying to solve the placement problem, the forms of (...) non-reductivism discussed in this paper have put pressure on the metaphilosophical assumptions that have given rise to the question of the place of mind in nature in the first instance. (shrink)

In this journal, Robert Smithson argues that considerations stemming from Kantian and post-Kantian idealism undermine naturalistic arguments that seek to debunk elements of the ‘manifest image’ in favour of the ‘scientific image’. The idealist tradition, on this view, holds that philosophy’s task is to uncover and clarify the principles and norms which underlie different forms of inquiry, and is thus well placed to dispel the apparent ‘placement’ problems that stem from the collision of our ordinary worldview with contemporary philosophical naturalism. (...) Smithson also argues that this idealist critique of naturalism is preferable to the Liberal Naturalist critique of naturalism. In this response, I argue that Smithson’s view contains a gap which the naturalist can exploit to evade idealist critique, but that a Hegelian idealism contains no such gap, making it the better idealist choice. Further, I argue that that Hegelian idealism is itself plausibly a version of liberal naturalism. (shrink)

This article develops a Hegelian account of self-consciousness by grounding it in being animal. It draws on contemporary naturalist and rationalist philosophy to support a transformative picture of the relationship between self-consciousness and animal purposes, setting work by Danielle Macbeth, Terry Pinkard, Michael Thompson, and Matthew Boyle into dialogue with two passages from Hegel’s Aesthetics. Because we are conscious of them as such, the article argues, our ends are never simply given to us and must be determined, which means working (...) them out collectively. But this makes dependency a structural feature of human life, as attaining the right relation to our ends means finding ourselves through the eyes of others instantiating our lifeform. Grounding these Hegelian insights in a naturalistic understanding of organic norms, we see that we should not oppose the self-transparency afforded by rationality to the opacity of animal drives. The article concludes that the mark of rationality is not the capacity to transcend or control animal instinct but that we can be problems to ourselves. Spiritual life is just natural life: natural life finding itself problematic. (shrink)

ABSTRACT In this paper I will provide a reading of the relation between nature and spirit starting from an analysis of the movement of positing and presupposing, discussed by Hegel in the "Science of Logic" in his discussion of the transition between Being and Essence. 1) I will offer an analysis of the logical context within which this dialectical movement emerges. 2) I will show the role played by this dialectical movement in determining the relation between the spheres of nature (...) and spirit in Hegelʼs "Encyclopedia". 3) I will then claim that a difficulty related to this movement arises in the "Logic", and that this difficulty reverberates in the relation between nature and spirit in Hegel's system. In particular, 4) an ambiguity arising at a logical level generates two different configurations of this movement, depending on whether the latter is meant to describe the relation of 4.1) the finite or of 4.2) the infinite spirit to nature. 5) I will finally focus on some problems deriving from my reconstruction and I will try to suggest - in very general and programmatic terms - in what sense the internal analysis of the relation between nature and spirit in Hegelʼs system can be fruitfully discussed against the dominant framework of the contemporary debate, i.e. naturalism. However, this suggestion does not necessarily imply an endorsement of Hegel's position. RESUMO Neste artigo, proponho-me a fornecer uma leitura da relação entre natureza e espírito a partir de uma análise do movimento de pôr e pressupor descrito por Hegel na "Ciência da Lógica", na passagem do Ser à Essência. 1) Analisarei o contexto lógico dentro do qual surge o movimento de pôr e pressupor. 2) Mostrarei o papel deste movimento dialético na determinação da relação entre as esferas da natureza e do espírito na "Enciclopédia" de Hegel. 3) Destacarei uma dificuldade que emerge na "Lógica" e mostrarei como esta dificuldade tem repercussões sobre a relação entre natureza e espírito no sistema de Hegel. Em particular, 4) uma ambiguidade que emerge no nível lógico gera duas diferentes configurações deste movimento, dependendo de se ele descreve 4.1) a relação do espírito finito ou 4.2) a relação do espírito infinito com a natureza. 5) Na última parte, mostrarei alguns problemas que derivam de minha reconstrução e tentarei sugerir - em termos gerais e programáticos - em que sentido uma análise interna da relação entre natureza e espírito em Hegel pode ser proficuamente discutida com respeito ao paradigma dominante do debate contemporâneo, isto é, o naturalismo. (shrink)