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  1. The Ethics of Authenticity.Charles Taylor - 1991 - Harvard University Press.
    While some lament the slide of Western culture into relativism and nihilism and others celebrate the trend as a liberating sort of progress, Charles Taylor calls on us to face the moral and political crises of our time, and to make the most ...
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  • Does History Make Sense?: Hegel on the Historical Shapes of Justice.Terry P. Pinkard - 2017 - Cambridge: Harvard University Press.
    Although Hegel's philosophy of history is recognized as a great intellectual achievement, it is also widely regarded as a complete failure. Taking his cue from the third century Greek historian Polybius, who argued that the rapid domination of the Mediterranean world by Rome had instituted a new phase of world history, Hegel wondered what the rise of European modernity meant for the rest of the world. In his account of the contingent paths of world history, he argued that at work (...)
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  • The climate of history: four theses.Dipesh Chakrabarty - 2009 - Critical Inquiry 35 (2):197-222.
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  • (1 other version)The Imperative of Responsibility. In Search of an Ethics for the Technological Age.Garrett Hardin & Hans Jonas - 1984 - Hastings Center Report 14 (6):45.
    Book reviewed in this article: The Imperative of Responsibility. In Search of an Ethics for the Technological Age. By Hans Jonas.
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  • Philosophy of Mind.G. Hegel, W. Wallace, A. Miller & Michael J. Inwood - 2007 - Tijdschrift Voor Filosofie 69 (4):770-770.
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  • The Virtues of Acknowledged Ecological Dependence: Sustainability, Autonomy and Human Flourishing.Mike Hannis - 2015 - Environmental Values 24 (2):145-164.
    An extension of Alasdair MacIntyre's concept of ‘virtues of acknowledged dependence', to include relationships with the non-human world, offers an organising principle for environmental virtue ethics. It situates ecological virtue among more traditional virtues of inter-human relationships, and may thereby contribute to an ethical reconciliation of policies aimed at encouraging ecological virtue with those aimed at protecting the freedoms required for personal autonomy. Within this eudaimonist framework, ecological virtue may be understood and promoted as directly contributing to a good life.
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  • Second Nature and Historical Change in Hegel’s Philosophy of History.Simon Lumsden - 2016 - International Journal of Philosophical Studies 24 (1):74-94.
    Hegel’s philosophy of history is fundamentally concerned with how shapes of life collapse and transition into new shapes of life. One of the distinguishing features of Hegel’s concern with how a shape of life falls apart and becomes inadequate is the role that habit plays in the transition. A shape of life is an embodied form of existence for Hegel. The animating concepts of a shape of life are affectively inscribed on subjects through complex cultural processes. This paper examines the (...)
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  • Hegel, Dewey, and habits.Steven Levine - 2015 - British Journal for the History of Philosophy 23 (4):632-656.
    In this paper, I argue against Terry Pinkard's account of the relation between Deweyian pragmatism and Hegelian idealism. Instead of thinking that their affinity concerns the issue of normative authority, as Pinkard does, I argue that we should trace their affinity to Dewey's appropriation of Hegel's naturalism, especially his theory of habits. Pinkard is not in a position to appreciate this affinity because he misreads Dewey as an instrumentalist, and his social-constructivist account of Hegel – which he shares with Pippin (...)
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  • Green metaphysics: A sustainable and renewable liberal arts education.Nigel Tubbs - 2018 - Educational Philosophy and Theory 50 (11):1068-1074.
    Liberal arts education has carried with it the tradition of a virtuous elite. The metaphysics that accompanies this elitism has its own ground in the master and slave relation of Antiquity. But a different metaphysics offers itself now for liberal arts, one which can be argued to be ‘green’, by being sustainable and renewable without the exploitation of the resources and labours of others. It might seem strange to argue that liberal arts should be the natural home of such a (...)
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  • Hegel and the Concept of Extinction.Jennifer Ann Bates - 2014 - Philosophy Compass 9 (4):238-252.
    Part I discusses what kind of ‘advances’ occur in Hegel's works, particularly his Philosophy of Nature. I then discuss evolution and extinction in relation to these advances. I summarize Errol Harris' view that Hegel's advances are consistent with current evolutionary theory and then critique this view using articles by Cinzia Ferinni and Alison Stone. I discuss an alternative, post-Kantian Hegelianism which dialectically unites the nature of our cognition with us as subjects that cognize (spirit). For that, I draw on Hegel's (...)
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  • An inquiry into the nature of environmentally sound thinking.Jennifer Bates - 2003 - Environmental Ethics 25 (2):183-197.
    Many philosophers advocate a change in our thinking in order to move beyond an anthropocentric view of the environment. In order to achieve the kind of thinking that makes for sound environmental thinking, we have to look more deeply into the nature of thought and to revise the relation between thought directed outward to the world and thought directed inwardly to thought itself. Only with such insight can we begin to think soundly about the environment. Thought exhibits a characteristic that (...)
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