Kant declared that philosophy began in 1781 with his Critique of Pure Reason. In 1806 Hegel announced that it had been completed. Förster assesses the steps that led from Kant’s “beginning” to Hegel’s “end” and concludes that both Kant and Hegel were indeed right. His study reveals Goethe’s significant contribution to post-Kantian thinking.

But Findlay's remark, like so much that has been written on the subject of time in the present century, was provoked in the first place by McTaggart's ...

This article traces the development of possible worlds semantics through the work of: Wittgenstein, 1913-1921; Feys, 1924; McKinsey, 1945; Carnap, 1945-1947; McKinsey, Tarski and Jónsson, 1947-1952; von Wright, 1951; Becker, 1952; Prior, 1953-1954; Montague, 1955; Meredith and Prior, 1956; Geach, 1960; Smiley, 1955-1957; Kanger, 1957; Hintikka, 1957; Guillaume, 1958; Binkley, 1958; Bayart, 1958-1959; Drake, 1959-1961; Kripke, 1958-1965.

An advance on recent revisionist thinking about Hegelian philosophy, this book interprets Hegel's achievement as part of a revolutionary modernization of ...

Arguably, the most promising and compelling route to demonstrating the significance of Hegel’s thought to contemporary philosophy has been the series of recent readings that construe Hegel as continuing and completing Kant’s Copernican turn. Paul Redding explicitly locates his interpretation within this program, seeing the hermeneutic dimension of Hegel’s thought as providing for the possibility of continuing the Kantian project. Kant’s Copernican turn can be loosely stated as the procedure of reflectively uncovering unexperienced conditions of experience that contribute to the (...) nature of experience in ways that require its further re-determination and re-description. What a hemeneutic take on this reflective procedure adds is that foremost among those conditions are contexts of intersubjective or dialogical relations—structures of recognition. While perhaps disappointing to anyone interested in the problem of textual interpretation, there is finally nothing more to Redding’s account of Hegel’s “hermeneutics” than the establishing of recognitive structures as forming the ultimate horizon of human experience. I take Redding’s relentless tracking of the problem of recognition to be one of his book’s virtues. (shrink)