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G. Anthony Bruno
Royal Holloway University of London
  1.  16
    Schelling’s Philosophical Letters on Doctrine and Critique.G. Anthony Bruno - 2020 - In María Del Del Rosario Acosta López & Colin McQuillan (eds.), Critique in German Philosophy: From Kant to Critical Theory. SUNY Press.
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  2.  13
    The Parallactic Leap: Fichte, Apperception, and the Hard Problem of Consciousness.G. Anthony Bruno - 2021 - In Dominik Finkelde, Slavoj Zizek & Christoph Menke (eds.), Parallax: The Dialectics of Mind and World. London:
    This paper focuses on the normative turn in Fichte’s critique of dogmatism to show how an inward shift in perspective changes the meanings of all of our terms and, therewith, the nature of objectivity. The world that seems factual and to exclude normativity is displaced by a world constituted by the normative framework of judging and acting subjects. Hence, the world that poses an alleged hard problem of consciousness is displaced by one whose problems are, in the first instance, practical (...)
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  3.  50
    From Being to Acting: Kant and Fichte on Intellectual Intuition.G. Anthony Bruno - 2022 - British Journal for the History of Philosophy 1:1-22.
    Fichte assigns ‘intellectual intuition’ a new meaning after Kant. But in 1799, his doctrine of intellectual intuition is publicly deemed indefensible by Kant and nihilistic by Jacobi. I propose to defend Fichte’s doctrine against these charges, leaving aside whether it captures what he calls the ‘spirit’ of transcendental idealism. I do so by articulating three problems that motivate Fichte’s redirection of intellectual intuition from being to acting: (1) the regress problem, which states that reflecting on empirical facts of consciousness leads (...)
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  4.  49
    Facticity and Genesis: Tracking Fichte’s Method in the Berlin Wissenschaftslehre.G. Anthony Bruno - 2021 - Fichte-Studien 49:177-97.
    The concept of facticity denotes conditions of experience whose necessity is not logical yet whose contingency is not empirical. Although often associated with Heidegger, Fichte coins ‘facticity’ in his Berlin period to refer to the conclusion of Kant’s metaphysical deduction of the categories, which he argues leaves it a contingent matter that we have the conditions of experience that we do. Such rhapsodic or factical conditions, he argues, must follow necessarily, independent of empirical givenness, from the I through a process (...)
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  5.  50
    Genealogy and Jurisprudence in Fichte’s Genetic Deduction of the Categories.G. Anthony Bruno - 2018 - History of Philosophy Quarterly 35 (1):77-96.
    Fichte argues that the conclusion of Kant’s transcendental deduction of the categories is correct yet lacks a crucial premise, given Kant’s admission that the metaphysical deduction locates an arbitrary origin for the categories. Fichte provides the missing premise by employing a new method: a genetic deduction of the categories from a first principle. Since Fichte claims to articulate the same view as Kant in a different, it is crucial to grasp genetic deduction in relation to the sorts of deduction that (...)
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  6.  9
    The Facticity of Time: Conceiving Schelling’s Idealism of Ages.G. Anthony Bruno - 2020 - In Schelling’s Philosophy: Freedom, Nature, and Systematicity. Oxford University Press.
    In this paper, I argue that Schelling’s charge against Hegel that reason is bounded by something other than itself is the conclusion to a transcendental argument in Ages of the World (1811–15) to the effect that past and future represent conditions of the possibility of reason itself.
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  7. Freedom and Pluralism in Schelling’s Critique of Fichte’s Jena Wissenschaftslehre.G. Anthony Bruno - 2013 - Idealistic Studies 43 (1-2):71-86.
    Our understanding of Schelling’s internal critique of German idealism, including his late attack on Hegel, is incomplete unless we trace it to the early “Philosophical Letters on Dogmatism and Criticism,” which initiate his engagement with the problem of systematicity—that judgment makes deriving a system of a priori conditions from a first principle necessary, while this capacity’s finitude makes this impossible. Schelling aims to demonstrate this problem’s intractability. My conceptual aim is to reconstruct this from the “Letters,” which reject Fichte’s claim (...)
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  8.  60
    Empirical Realism and the Great Outdoors: A Critique of Meillassoux.G. Anthony Bruno - 2017 - In Marie-Eve Morin (ed.), Continental Realism and its Discontents. Edinburgh University Press. pp. 1-15.
    Meillassoux seeks knowledge of transcendental reality, blaming Kant for the ‘correlationist’ proscription of independent access to either thought or being. For Meillassoux, correlationism blocks an account of the meaning of ‘ancestral statements’ regarding reality prior to humans. I examine three charges on which Meillassoux’s argument depends: (1) Kant distorts ancestral statements’ meaning; (2) Kant fallaciously infers causality’s necessity; (3) Kant’s transcendental idealism cannot grasp ‘the great outdoors’. I reject these charges: (1) imposes a Cartesian misreading, hence Meillassoux’s false assumption that, (...)
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  9.  19
    Determinacy, Indeterminacy, and Contingency in German Idealism.G. Anthony Bruno - 2018 - In Gregory S. Moss Robert H. Scott (ed.), The Significance of Indeterminacy: Perspectives from Asian and Continental Philosophy. Routledge.
    This paper addresses debates in German idealism that arise in response to the modal shift in logic, proposed by Kant, from a logic of thinking to a logic of experience. With the Kantian logic of experience arises a problem of radical contingency or 'rhapsodic determination' for logic. While Fichte and Hegel attempt to resolve the problem of contingency by constructing rational systems aimed at established the grounds for logic, I show how Schelling brings into view, in a proto-existentialist movement, the (...)
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  10.  90
    The Appearance and Disappearance of Intellectual Intuition in Schelling’s Philosophy.G. Anthony Bruno - 2013 - Analecta Hermeneutica 5:1-14.
    Schelling scholars face an uphill battle. His confinement to the smallest circles of ‘continental’ thought puts him at the margins of what today counts as philosophy. His eclipse by Fichte and Hegel and inheritance by better-read thinkers like Kierkegaard and Heidegger tend to reduce him to a historical footnote. And the sometimes obscure formulations he uses makes the otherwise difficult writings of fellow post-Kantians seem comparatively more accessible. For those seeking to widen these circles, see through this eclipse and elucidate (...)
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  11.  12
    Schelling on the Unconditioned Condition of the World.G. Anthony Bruno - 2021 - In Thomas Buchheim, Thomas Frisch & Nora C. Wachsmann (eds.), Schellings Freiheitsschrift: Methode, System, Kritik. Tübingen: Mohr Siebeck.
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  12.  83
    Hiatus Irrationalis: Lask’s Fateful Misreading of Fichte.G. Anthony Bruno - 2022 - European Journal of Philosophy 30 (3):977-995.
    ‘Facticity’ is a concept that classical phenomenologists like Heidegger use to denote the radically contingent or underivably brute conditions of intelligibility. Yet Fichte coins the term, to which he gives the opposing use of denoting unacceptably brute conditions of intelligibility. For him, radical contingency is a problem to be solved by deriving such conditions from reason. Heidegger rejects Fichte's recoil from facticity with his hermeneutics of facticity, supplanting Fichte's metaphor of our always being in reason's hand with the metaphor of (...)
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  13.  70
    “As From a State of Death”: Schelling’s Idealism as Mortalism.G. Anthony Bruno - 2016 - Comparative and Continental Philosophy 8 (3):288-301.
    If a problem is the collision between a system and a fact, Spinozism and German idealism’s greatest problem is the corpse. Life’s end is problematic for the denial of death’s qualitative difference from life and the affirmation of nature’s infinite purposiveness. In particular, German idealism exemplifies immortalism – the view that life is the unconditioned condition of all experience, including death. If idealism cannot explain the corpse, death is not grounded on life, which invites mortalism – the view that death (...)
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  14.  24
    Schelling, Cavell, and the Truth of Skepticism.G. Anthony Bruno - 2021 - Journal for the History of Analytical Philosophy 9 (9).
    This paper argues that McDowell wrongly assumes that “terror”, Cavell’s reaction to the radical contingency of our shared modes of knowing or our “attunement”, expresses a skepticism that is antinomically bound to an equally unacceptable dogmatism because Cavell rather regards terror as a mood that reveals the “truth of skepticism”, namely, that there is no conclusive evidence for necessary attunement on pain of a category error, and that a precedent for McDowell’s misunderstanding is Hegel’s argument for necessary attunement in a (...)
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  15.  11
    Logical and Moral Aliens Within Us: Kant on Theoretical and Practical Self-Conceit.G. Anthony Bruno - forthcoming - In Limits of Intelligibility: Issues from Kant and Wittgenstein.
    This chapter intervenes in recent debates in Kant scholarship about the possibility of a general logical alien. Such an alien is a thinker whose laws of thinking violate ours. She is third-personal as she is radically unlike us. Proponents of the constitutive reading of Kant’s conception of general logic accordingly suggest that Kant rules out the possibility of such an alien as unthinkable. I add to this an often-overlooked element in Kant’s thinking: there is reason to think that he grants—and (...)
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  16.  12
    Skepticism, Deduction, and Reason’s Maturation.G. Anthony Bruno - 2018 - In Skepticism: Historical and Contemporary Inquiries. Routledge. pp. 203-19.
    This paper offers an account of the role that critical skepticism plays in the transcendental deduction of the categories of the understanding, arguing that deferred trust in our cognitive faculty is pivotal for reason’s maturation as Kant conceives it and as Hegel subsequently redefines it in his science of the experience of consciousness.
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  17.  7
    Review of Kant’s Critique of Spinoza, Omri Boehm. [REVIEW]G. Anthony Bruno - 2014 - Notre Dame Philosophical Reviews 1 (x).
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  18.  5
    Review of Interpreting Schelling: Critical Essays, Ed. Lara Ostaric. [REVIEW]G. Anthony Bruno - 2016 - Critique 1 (x).
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  19.  48
    Jacobi’s Dare: McDowell, Meillassoux, and Consistent Idealism.G. Anthony Bruno - 2020 - In Dominik Finkelde & Paul M. Livingston (eds.), Idealism, Relativism, and Realism: New Essays on Objectivity Beyond the Analytic-Continental Divide. De Gruyter. pp. 35-56.
    Does Kant’s restriction of knowledge to phenomena undermine objectivity? Jacobi argues that it does, daring the transcendental idealist to abandon the thing in itself and embrace the “strongest idealism”. According to Bruno, McDowell and Meillassoux adopt a similar critique of Kant’s conception of objectivity and, more significantly, echo Jacobi’s dare to profess the strongest idealism – what McDowell approvingly calls “consistent idealism” and Meillassoux disparagingly calls “extreme idealism”. After exposing the Cartesian projection on which Jacobi’s critique rests, Bruno shows that (...)
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  20. Schelling on the Possibility of Evil: Rendering Pantheism, Freedom, and Time Consistent.G. Anthony Bruno - 2017 - SATS 18 (1):1-18.
    German idealism stems in large part from Fichte’s response to a dilemma involving the concepts of pantheism, freedom and time: either time is the form of the determination of modes of substance, as held by a pantheistic or ‘dogmatic’ person, or the form of acts generated by human freedom, as held by an idealistic person. Fichte solves the dilemma by refuting dogmatism and deducing time from idealism’s first principle. But his diagnosis is more portentous: by casting the lemmas in terms (...)
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  21.  82
    Varieties of Transcendental Idealism: Kant and Heidegger Thinking Beyond Life.G. Anthony Bruno - 2015 - Idealistic Studies 45 (1):81-102.
    In recent work, William Blattner claims that Heidegger is an empirical realist, but not a transcendental idealist. Blattner argues that, unlike Kant, Heidegger holds that thinking beyond human life warrants no judgment about nature's existence. This poses two problems. One is interpretive: Blattner misreads Kant's conception of the beyond-life as yielding the judgment that nature does not exist, for Kant shares Heidegger's view that such a judgment must lack sense. Another is programmatic: Blattner overstates the gap between Kant's and Heidegger's (...)
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  22.  71
    Meillassoux, Correlationism, and the Ontological Difference.G. Anthony Bruno - 2018 - PhaenEx 12 (2):1-12.
    Meillassoux defines “correlationism” as the view that we can only access the mutual dependence of thought and being—specifically, subjectivity and objectivity—which he attributes to Heidegger. This attribution is inapt. It is only by accessing being—via existential analysis—that we can properly distinguish beings like subjects and objects. I propose that Meillassoux’s misattribution ignores the ontological difference that drives Heidegger’s project. First, I demonstrate the inadequacy of Meillassoux’s account of correlationism as a criticism of Heidegger and dispense with an objection. Second, I (...)
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  23.  19
    Review of For the Love of Metaphysics: Nihilism and the Conflict of Reason From Kant to Rosenzweig, Karin Nisenbaum. [REVIEW]G. Anthony Bruno - 2022 - Mind 1.
    For the Love of Metaphysics: Nihilism and the Conflict of Reason from Kant to Rosenzweig, by NisenbaumKarin. Oxford: Oxford University Press, 2018. Pp. xii + 280.
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  24.  6
    Review of Reason and Conversion in Kierkegaard and the German Idealists, Ryan S. Kemp and Christopher Iacovetti. [REVIEW]G. Anthony Bruno - 2022 - Kantian Review 27 (1):169-173.
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  25.  73
    A Peculiar Fate: The Unity of Human Life in Kant and Heidegger.G. Anthony Bruno - 2014 - Dialogue 53 (4):715-735.
    It is commonly held that nature is knowable in itself and that death has no explanatory priority in knowing nature. I reject both claims as they undermine an account of the unity of human life, failing, respectively, to thematize the limitations of finite understanding and to acknowledge what’s most certain about finite existence. I use Kant’s idea of the thing in itself and Heidegger’s idea of death to solve two structurally analogous antinomies these failures leave intact. I conclude that to (...)
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  26.  60
    Skepticism: Historical and Contemporary Inquiries.G. Anthony Bruno & A. C. Rutherford (eds.) - 2018 - Routledge.
    Skepticism is one of the most enduring and profound of philosophical problems. With its roots in Plato and the Sceptics to Descartes, Hume, Kant and Wittgenstein, skepticism presents a challenge that every philosopher must reckon with. In this outstanding collection philosophers engage with skepticism in five clear sections: the philosophical history of skepticism in Greek, Cartesian and Kantian thought; the nature and limits of certainty; the possibility of knowledge and related problems such as perception and the debates between objective knowledge (...)
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  27.  23
    Schelling’s Philosophy: Freedom, Nature, and Systematicity.G. Anthony Bruno (ed.) - 2020 - Oxford University Press.
    This volume provides a wide-ranging presentation of F.W.J. Schelling's original contribution to, and internal critique of, the basic insights of German idealism and his and innovative responses to questions of lasting metaphysical, epistemological, ethical, aesthetic, and theological importance.
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