In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other.

European Journal of Philosophy, Volume 29, Issue 3, Page 646-663, September 2021.

European Journal of Philosophy, Volume 29, Issue 3, Page 634-645, September 2021.

European Journal of Philosophy, Volume 29, Issue 3, Page 624-633, September 2021.

European Journal of Philosophy, Volume 29, Issue 3, Page 597-607, September 2021.

Von einem Leben der Freiheit zu sprechen hat eine doppelte Bedeutung. Auf der einen Seite legt diese Wendung nahe, dass schon dem Leben das Merkmal der Freiheit zukommt. Zum anderen deutet der Ausdruck darauf hin, dass die Freiheit ein ihr eigenes Leben besitzen mag. In diesem doppelten Genitiv wird so ein Übergang angedeutet von der Freiheit, die dem Leben als solchem zukommt, zu dem eigenen Leben, das die Freiheit führt. Inwiefern aber ist schon das Leben frei und inwiefern besitzt auch (...) die Freiheit immer noch ein Leben? Warum mag es unserem Verständnis der Freiheit und des Lebens dienen, ihren inneren Zusammenhang zu begreifen? Und in welchem Sinne genau sind Leben und Freiheit aufeinander zu beziehen? -/- Die folgenden Überlegungen werden drei aufeinander bezogene Weisen erläutern, in denen Freiheit und Leben in einem wesentlichen Zusammenhang stehen: (1) Freiheit ist ein Vermögen, das sich nur in lebenden Wesen herausbilden kann. (2) Um die Form der Freiheit zu verstehen, müssen wir die Form des Lebens verstehen. (3) Um die Wirklichkeit der Freiheit zu begreifen, müssen wir verstehen, inwiefern die Freiheit ein Leben eigener Art gewinnt. In diesem Sinne sind wir auf den Lebensbegriff verwiesen, um die Genese, die Form und die Wirklichkeit der Freiheit zu verstehen. Um diese drei Gedanken zu entwickeln, wendet sich dieses Buch zwei Autoren zu, die zwar als Philosophen der Freiheit geläufig sind, wohl aber kaum als »Lebensphilosophen« gelten können: Kant und Hegel. (shrink)

Knud Ejler Løgstrup’s _The Ethical Demand_ is the most original influential Danish contribution to moral philosophy in this century. This is the first time that the complete text has been available in English translation. Originally published in 1956, it has again become the subject of widespread interest in Europe, now read in the context of the whole of Løgstrup’s work. _The Ethical Demand_ marks a break not only with utilitarianism and with Kantianism but also with Kierkegaard’s Christian existentialism and with (...) all forms of subjectivism. Yet Løgstrup’s project is not destructive. Rather, it is a presentation of an alternative understanding of interpersonal life. The ethical demand presupposes that all interaction between human beings involves a basic trust. Its content cannot be derived from any rule. For Løgstrup, there is not Christian morality and secular morality. There is only human morality. _The Ethical Demand _is of the highest relevance to contemporary debate, especially around those issues raised by Levinas. It will exert a steadily increasing influence both in theology and philosophy. (shrink)

Recorded in Ithaca, NY by Cornell University., Sponsored by: Andrew D. White Professors-At-Large Program., Speaker: Professor of the History of Philosophy, Ecole des Hautes Etudes en Sciences Sociales, Paris, Andrew D. White Professor-at-Large., Lecture, October 3, 1988.

In this pathbreaking study, Axel Honneth argues that "the struggle for recognition" is, and should be, at the center of social conflicts. Moving smoothly between moral philosophy and social theory, Honneth offers insights into such issues as the social forms of recognition and nonrecognition, the moral basis of interaction in human conflicts, the relation between the recognition model and conceptions of modernity, the normative basis of social theory, and the possibility of mediating between Hegel and Kant.

European Journal of Philosophy, Volume 29, Issue 3, Page 581-591, September 2021.

European Journal of Philosophy, Volume 29, Issue 3, Page 575-580, September 2021.

The theory of justice is one of the most intensely debated areas of contemporary philosophy. Most theories of justice, however, have only attained their high level of justification at great cost. By focusing on purely normative, abstract principles, they become detached from the sphere that constitutes their “field of application” - namely, social reality. Axel Honneth proposes a different approach. He seeks to derive the currently definitive criteria of social justice directly from the normative claims that have developed within Western (...) liberal democratic societies. These criteria and these claims together make up what he terms “democratic ethical life”: a system of morally legitimate norms that are not only legally anchored, but also institutionally established. Honneth justifies this far-reaching endeavour by demonstrating that all essential spheres of action in Western societies share a single feature, as they all claim to realize a specific aspect of individual freedom. In the spirit of Hegel’s _Philosophy of Right_ and guided by the theory of recognition, Honneth shows how principles of individual freedom are generated which constitute the standard of justice in various concrete social spheres: personal relationships, economic activity in the market, and the political public sphere. Honneth seeks thereby to realize a very ambitious aim: to renew the theory of justice as an analysis of society. (shrink)

Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.

This book explores the epistemic side of racial and sexual oppression. It elucidates how social insensitivities and imposed silences prevent members of different groups from listening to each other.

This volume contains the speech given by Derrida at Emmanuel Levinas’s funeral on December 27, 1995, and his contribution to a colloquium organized to mark the first anniversary of Levinas’s death.

S. 39: "My project in this paper is to develop the initial distinction which I have drawn between recognition and appraisal respect into a more detailed and specific account of each. These accounts will not merely be of intrinsic interest. Ultimately I will use them to illuminate the puzzles with which this paper began and to understand the idea of self-respect." 42 " Thus, insofar as respect within such a pursuit will depend on an appraisal of the participant from the (...) perspective of whatever standards are held to be appropriate to the pursuit, such respect will depend on a judgement to which excellences of character are thought relevant. Note that exactly what aspect of the person's character is thought to be relevant in this instance is his recognition respect (or lack of it) for the standards of the pursuit." 44 "This attitude fails of being appraisal respect in that my having it toward the person is conditional on those traits being such as to make him server a particular purpose that I happen to have" 44 - 45 "To sum up: Appraisal respect is an attitude of positibe appraisal of a person either judged as a person or as engaged in some more specific pursuit. In the first case, the appropriate grounds are features of the person's character: dispositions to act for particular reasons or a higher-level disposition to act for the best reasons. In the second case, though features of character do not exhaust the appropriate grounds for appraisal respect, some such character traits will be relevant (recognition respect for the standards of a particular pursuit). Also, the other features which constitute the appoprate excellences of the pursuit must be related to traits of character in the way specified. In both cases, the positive appraisal of the person, and of his traits, must be categorical. It cannot depend on the fact that the person, because of his traits, serves an interest or purpose of one's own." 45 "To have recognition respect for someone as a person is to give appropriate weight to the fact that he or she is a person by being willing to constrain one's behaviour in ways required by that fact." 45 "This is rather different from having an attitude of appraisal respect for someone as a person. The latter is a positive appraisal oif an individual made with regard ti those features which are excellences of persons. As such, it is not owed to everone, for it may or may not be merited. When it is, what is merited is just the positive appraisal itself." 47 "Second, the only beings who are approriate objects of appraisal respect are those who are capable of acting for reasons and hence capable of conceiving of various facts as meriting more or less consideration in deliberation.". (shrink)

European Journal of Philosophy, Volume 29, Issue 3, Page 562-574, September 2021.

European Journal of Philosophy, Volume 29, Issue 3, Page 592-596, September 2021.

In the history of philosophy, Fichte's thought marks a crucial transitional stage between Kant and post-Kantian philosophy. Fichte radicalized Kant's thought by arguing that human freedom, not external reality, must be the starting point of all systematic philosophy, and in Foundations of Natural Right, thought by many to be his most important work of political philosophy, he applies his ideas to fundamental issues in political and legal philosophy, covering such topics as civic freedom, rights, private property, contracts, family relations, and (...) the foundations of modern political organization. This volume offers the first complete translation of the work into English, by Michael Baur, together with an introduction by Frederick Neuhouser that sets it in its philosophical and historical context. (shrink)

Reissued with a new preface and a new essay on Macbeth, King Lear, Othello, Coriolanius, Hamlet and The Winter's Tale, this famous collection of essays on Shakespeare's tragedies considers the plays as responses to the crisis of knowledge and the emergence of modern skepticism.

Das Vorlesungsmanuskript zur "Naturphilosophie und Philosophie des Geistes" aus den Jahren 1805/06 stellt den spätesten der drei erhaltenen Systementwürfe aus der Jenaer Zeit Hegels dar. Hinsichtlich der Naturphilosophie zeichnet sich der Text dieser Vorlesung dadurch aus, daß er erstmals über eine systematische Gliederung verfügt, die der des Teils über die Philosophie der Natur in der Enzyklopädie von 1817 schon sehr nahekommt; hinsichtlich der Philosophie des Geistes dokumentiert der Text von 1805/06 die letzte Stufe der in den Jenaer Jahren vollzogenen Umformulierung (...) der Philosophie der Sittlichkeit zu einer Theorie des Bewußtseins. (shrink)

INTRODUCTION Ever since the beginning of the modern phenomenological movement disciplined attention has been paid to various patterns of human experience as ...

The result is nothing less than a fundamental reorientation of moral theory that enables it at last to account for morality's supreme authority--an account that ...

The Moral Nexus develops and defends a new interpretation of morality—namely, as a set of requirements that connect agents normatively to other persons in a nexus of moral relations. According to this relational interpretation, moral demands are directed to other individuals, who have claims that the agent comply with these demands. Interpersonal morality, so conceived, is the domain of what we owe to each other, insofar as we are each persons with equal moral standing. The book offers an interpretative argument (...) for the relational approach. Specifically, it highlights neglected advantages of this way of understanding the moral domain; explores important theoretical and practical presuppositions of relational moral duties; and considers the normative implications of understanding morality in relational terms. The book features a novel defense of the relational approach to morality, which emphasizes the special significance that moral requirements have, both for agents who are deliberating about what to do and for those who stand to be affected by their actions. The book argues that relational moral requirements can be understood to link us to all individuals whose interests render them vulnerable to our agency, regardless of whether they stand in any prior relationship to us. It also offers fresh accounts of some of the moral phenomena that have seemed to resist treatment in relational terms, showing that the relational interpretation is a viable framework for understanding our specific moral obligations to other people. (shrink)

In this pathbreaking study, Axel Honneth argues that "the struggle for recognition" is, and should be, at the center of social conflicts.

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