Results for 'Hegelian Dialecticism'

178 found
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  1. Complementarity as a Model for East-West Integrative Philosophy.Robert E. Allinson - 1998 - Journal of Chinese Philosophy 25 (4):505-517.
    The discovery of a letter in the Niels Bohr archives written by Bohr to a Danish schoolteacher in which he reveals his early knowledge of the Daodejing led the present author on a search to unveil the influence of the philosophy of Yin-Yang on Bohr's famed complementarity principle in Western physics. This paper recounts interviews with his son, Hans, who recalls Bohr reading a translated copy of Laozi, as well as Hanna Rosental, close friend and associate who also confirms the (...)
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  2. Hegelian Spirits in Sellarsian Bottles.Willem deVries - 2016 - Philosophical Studies:1-12.
    Though Wilfrid Sellars portrayed himself as a latter-day Kantian, I argue here that he was at least as much a Hegelian. Several themes Sellars shares with Hegel are investigated: the sociality and normativity of the intentional, categorial change, the rejection of the given, and especially their denial of an unknowable thing-in-itself. They are also united by an emphasis on the unity of things—the belief that things do ‘‘hang together.’’ Hegel’s unity is idealist; Sellars’ is physicalist; the differences are substantial, (...)
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  3. An Hegelian Solution to a Tangle of Problems Facing Brandom'S Analytic Pragmatism.Paul Redding - 2015 - British Journal for the History of Philosophy 23 (4):657-680.
    In his program of analytic pragmatism, Robert Brandom has presented a thoroughgoing reinterpretation of the place of analytic philosophy in the history of philosophy by linking his own non-representational ‘inferentialist’ approach to semantics to the rationalist – idealist tradition, and in particular, to Hegel. Brandom, however, has not been without his critics in regard to both his approach to semantics and his interpretation of Hegel. Here I single out four interlinked problematic areas facing Brandom's inferentialist semantics – his approach of (...)
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  4. Hegelian Pragmatism and Social Emancipation: An Interview with Robert Brandom.Italo Testa - 2003 - Constellations 10 (4):554-570.
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  5. The Neo‐Hegelian Theory of Freedom and the Limits of Emancipation.Brian O'Connor - 2015 - European Journal of Philosophy 23 (2):171-194.
    This paper critically evaluates what it identifies as ‘the institutional theory of freedom’ developed within recent neo-Hegelian philosophy. While acknowledging the gains made against the Kantian theory of autonomy as detachment it is argued that the institutional theory ultimately undermines the very meaning of practical agency. By tying agency to institutionally sustained recognition it effectively excludes the exercise of practical reason geared toward emancipation from a settled normative order. Adorno's notion of autonomy as resistance is enlisted to develop an (...)
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  6. Talents and Interests: A Hegelian Moral Psychology.Christopher L. Yeomans - 2013 - Hegel Bulletin 34 (1):33-58.
    One of the reasons why there is no Hegelian school in contemporary ethics in the way that there are Kantian, Humean and Aristotelian schools is because Hegelians have been unable to clearly articulate the Hegelian alternative to those schools’ moral psychologies, i.e., to present a Hegelian model of the motivation to, perception of, and responsibility for moral action. Here it is argued that in its most basic terms Hegel's model can be understood as follows: the agent acts (...)
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  7. Portrait of René Girard as a Post-Hegelian: Masters, Slaves, and Monstrous Doubles.Andreas Wilmes - 2017 - Philosophical Journal of Conflict and Violence 1 (1):57-85.
    This paper will analyze the evolution and the key aspects of René Girard’s critique of the Hegelian “struggle for recognition” and the master-slave dialectic. Through a discussion of Girard’s views on Identity, Difference, Violence, Desire and Negativity, the study will aim to highlight the philosophical uniqueness of the mimetic theory in respect to French Hegelianism and postHegelianism.
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  8.  92
    A Hegelian Reading of Derrida’s The Beast and the Sovereign, Vol. I, to Philosophically Expound Ambedkar’s Critique of Caste in His 1932 “Statement of Gandhji’s Fast”.Rajesh Sampath - 2019 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 6 (1):79-96.
    This paper will attempt a Hegelian reading of Derrida’s Beast and the Sovereign Vol 1 lectures to unpack certain apories and paradoxes in Ambedkar’s brief 1932 statement on modern India’s founding figure, Gandhi. In that small text Ambedkar is critical of Gandhi’s seemingly saintly attempt at fasting himself to death. Ambedkar diagnoses that Gandhi’s act of self-sacrifice conceals a type of subtle coercion of certain political decisions during India’s independent movement from British colonialism. In order to unpack philosophical assumptions (...)
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  9. HEGELIAN ANALYTIC PHILOSOPHY: PHENOMENOLOGY, LOGIC AND HOLISM.Agemir Bavaresco - manuscript
    The classic analytic tradition associated the philosophy of George Berkeley with idealism. Yet in terms of the German Idealismus, Berkeley was no idealist. Rather, he described himself as an “immaterialist”. In the classic analytic tradition we find a misunderstanding of the German Idealismus. This paper will suggest, through reference to the work of Paul Redding, that Hegel’s Phenomenology of Spirit presents Idealismus as that which reconciles objectivity and subjectivity in the experience of consciousness. Hegel’s Phenomenology develops this idea in the (...)
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  10. "Hegelian Buddhist Hypertextual Media Inhabitation, or, Criticism in the Age of Electronic Immersion".David Kolb - 2002 - Bucknell Review 46 (2):90--108.
    What can it mean to criticize when you are inside the work itself? In a immersive electronic or digital environment critic is not distanced on a platform based on firm principles. Yet criticism self-awareness and commentary remain possible. This essay examines various techniques for dealing with immersive environments critically.
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  11.  70
    Hegelian self-consciousness or the necessity of the other.Gabriel Leiva - 2020 - Thémata: Revista de Filosofía 62:13-36.
    Abstract -/- The objective of this article is to understand, in the Phenomenology of the spirit, how the dialectical movement that occurs in consciousness takes place as soon as it is recognized as self-consciousness. For this, it is of vital importance to re-visit the first whole movement that makes consciousness, in Phenomenology, in order to understand how it is capable of recognizing itself as a self-consciousness. -/- .
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  12. Hegelian Resources for Contemporary Thought. Introductory Essay.Italo Testa - 2016 - In Testa Italo & Ruggiu Luigi (eds.), "I that is we, we that is I," perspectives on contemporary Hegel : social ontology, recognition, naturalism, and the critique of Kantian constructivism. Brill. pp. 1-28.
    Introductory essay to the collection "I that is We, We that is I" (ed. by Italo Testa and Luigi Ruggiu, Brill Books, 2016). In this book an international group of philosophers explore the many facets of Hegel’s formula which expresses the recognitive and social structures of human life. The book offers a guiding thread for the reconstruction of crucial motifs of contemporary thought such as the socio-ontological paradigm; the action-theoretical model in moral and social philosophy; the question of naturalism; and (...)
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  13. Nature in Spirit: A New Direction for Hegel-Studies and Hegelian Philosophy.Heikki Ikäheimo - 2012 - Critical Horizons 13 (2):149-153.
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  14.  35
    Dialectics, Self-Consciousness and Recognition. The Hegelian Legacy.Asger Sørensen, Morten Raffnsøe-Møller & Arne Grøn (eds.) - 2009 - Århus Universitetsforlag.
    Hegel's influence on post-Hegelian philosophy is as profound as it is ambiguous. Modern philosophy is philosophy after Hegel. Taking leave of Hegel's system appears to be a common feature of modern and post-modern thought. One could even argue that giving up Hegel's claim of totality defines philosophy after Hegel. Modern and post-modern philosophies are philosophies of finitude: Hegel's philosophy cannot be repeated. However, its status as a negative backdrop for modern and post-modern thought already shows its pervasive influence. Precisely (...)
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  15. Concrete Freedom and Other Problems: Robert Pippin’s Hegelian Conception of Practical Reason.Brian O’Connor - 2011 - International Journal of Philosophical Studies 19 (5):753 - 760.
    International Journal of Philosophical Studies, Volume 19, Issue 5, Page 753-760, December 2011.
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  16. Irony and the Work of Art: Hegelian Legacies in Robert Smithson.Shannon Mussett - 2012 - Evental Aesthetics 1 (1):45-73.
    This paper utilizes Robert Smithson's philosophy as a kind of counterpoint, rather than refutation, to many of Hegel's convictions on the nature and function of art in world historical spirit.
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  17. Walter Pater as Oxford Hegelian: Plato and Platonism_ and T. H. Green’s _Prolegomena to Ethics.Kit Andrews - 2011 - Journal of the History of Ideas 72 (3):437-459.
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  18. Darwinized Hegelianism or Hegelianized Darwinism?Mathias Girel - 2012 - European Journal of Pragmatism and American Philosophy 4 (2):180-183.
    Contribution to a Symposium on Joseph Margolis.
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  19. Change and Contradiction: A Criticism of the Hegelian Account of Motion.Emiliano Boccardi - 2019 - In Rodrigo Freire Edgar Almeida & Alexandre Costa-Leite (eds.), Seminário Lógica no Avião. Brasilia: Universidade de Brasilia. pp. 135-148.
    In his In Contradiction (1987), Priest levelled three powerful arguments against the received Russellian view of change and motion. He argued that his preferred paraconsistent theory of change, the Hegelian account, is immune from these objections. Here I argue that these three arguments are sound, but that the Hegelian account falls pray to them too. I conclude, however, that the Hegelian account is in a better position to tackle these challenges.
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  20. But in the End, Why is Deleuze “Anti-Hegelian”? At the Root of the Hegel–Deleuze Affair.Giacomo Pezzano - 2014 - Religija Ir Kultura [Religion and Culture] 14:89-110.
    Deleuze said that he detested Hegelianism and dialectics: this paper claims that Deleuze is contra Hegel because he has and proposes a different philosophical system. Thus, I suggest that if we want to understand the reason of such a “disgust,” we need to focus the philosophical question that moves the entire Deleuzian system (§ 1). Then, I explain that if the ground-question of Hegel’s philosophy is “how is it possible that things are surpassed, that they go on?”, the Deleuzian one (...)
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  21.  10
    The Empirical and the Holistic Turn: A Hegelian Dialectics of Technoscience Revisited.Hub Zwart - forthcoming - Foundations of Science:1-8.
    My effort to address the comments made by the two distinguished scholars, consists of three steps. I will start with a brief resume of Hegel’s dialectical logic, to provide a scaffold for the debate. Subsequently, I will address the comments made. In the case of Hans-Jörg Rheinberger, I will focus on his reference to Althusser. In the case of Bart Gremmen, I will focus on the dialectics of biology, notably on his reference to Mendel. Finally, I will address the tension (...)
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  22.  41
    The Ontology of Processual Being: Nicolai Hartmann’s Interpretation of the Hegelian Dialectical Process.Alicja Pietras - 2018 - Constructivist Foundations 14 (1):62-65.
    Open peer commentary on the article “Neurodialectics: A Proposal for Philosophy of Cognitive and Social Sciences” by Nicolas Zaslawski. Abstract: In this commentary I maintain that in order to improve the dialectical approaches of cognition by using the Hegelian concept of the dialectical process it is necessary to take into account Hartmann’s ontology of processual being.
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  23. Dewey, Second Nature, Social Criticism, and the Hegelian Heritage.Italo Testa - 2017 - European Journal of Pragmatism and American Philosophy 9 (1):1-23.
    Dewey’s notion of second nature is strictly connected with that of habit. I reconstruct the Hegelian heritage of this model and argue that habit qua second nature is understood by Dewey as a something which encompasses both the subjective and the objective dimension – individual dispositions and features of the objective natural and social environment.. Secondly, the notion of habit qua second nature is used by Dewey both in a descriptive and in a critical sense and is as such (...)
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  24. Review of Judith P. Butler 'Subjects of Desire. Hegelian Reflections in Twentieth-century France'. [REVIEW]Sergio Volodia Marcello Cremaschi - 1990 - Rivista di Filosofia Neo-Scolastica 82 (1):174-175.
    A review of Butler's first book. An English version has been posted.
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  25.  37
    Circularity in Searle’s Social Ontology: With a Hegelian Reply.José Luis Fernández - 2020 - International Journal of Society, Culture and Language 8 (1):16-24.
    John Searle’s theory of social ontology posits that there are indispensable normative components in the linguistic apparatuses termed status functions, collective intentionality, and collective recognition, all of which, he argues, make the social world. In this paper, I argue that these building blocks of Searle’s social ontology are caught in a petitio of constitutive circularity. Moreover, I note how Searle fails to observe language in reciprocal relation to the institutions which not only are shaped by it but also shape language’s (...)
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  26. Theology, History, and Religious Identification: Hegelian Methods in the Study of Religion.Kevin J. Harrelson - 2013 - Sophia 52 (3):463-482.
    This essay deals with the impact of Hegel's philosophy of religion by examining his positions on religious identity and on the relationship between theology and history. I argue that his criterion for religious identity was socio-historical, and that his philosophical theology was historical rather than normative. These positions help explain some historical peculiarities regarding the effect of his philosophy of religion. Of particular concern is that although Hegel’s own aims were apologetic, his major influence on religious thought was in the (...)
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  27. The Authority of Conceptual Analysis in Hegelian Ethical Life.W. Clark Wolf - 2020 - In Jiri Chotas & Tereza Matějčková (eds.), An Ethical Modernity? Hegel’s Concept of Ethical Life Today. Leiden: Brill. pp. 15-35.
    While the idea of philosophy as conceptual analysis has attracted many adherents and undergone a number of variations, in general it suffers from an authority problem with two dimensions. First, it is unclear why the analysis of a concept should have objective authority: why explicating what we mean should express how things are. Second, conceptual analysis seems to lack intersubjective authority: why philosophical analysis should apply to more than a parochial group of individuals. I argue that Hegel’s conception of social (...)
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  28.  33
    Invited Book Review of Gary Dorrien, Kantian Reason and Hegelian Spirit (Chichester, UK: Wiley-Blackwell, 2012).Stephen R. Palmquist - 2014 - Journal of Religion 92 (4):263-265.
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  29.  62
    Ultimate-Grounding Under the Condition of Finite Knowledge. A Hegelian Perspective.Dieter Wandschneider - 2005 - In Wulf Kellerwessel, David Krause, Wolf-Jürgen Cramm & Hans-Christoph Kupfer (eds.), Diskurs und Reflexion. Wolfgang Kuhlmann zum 65. Geburtstag. Würzburg, Germany: Königshausen & Neumann. pp. 353–372.
    Hegel's Science of Logic makes the just not low claim to be an absolute, ultimate-grounded knowledge. This project, which could not be more ambitious, has no good press in our post-metaphysical age. However: That absolute knowledge absolutely cannot exist, cannot be claimed without self-contradiction. On the other hand, there can be no doubt about the fundamental finiteness of knowledge. But can absolute knowledge be finite knowledge? This leads to the problem of a self-explication of logic (in the sense of Hegel) (...)
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  30. Modernity's Self-Justification: The Thought of Robert B. PippinIdealism as Modernism: Hegelian Variations.David Kolb - 1999 - The Owl of Minerva 30 (2):253-275.
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  31. Michael D. Barber: The Intentional Spectrum and Intersubjectivity: Phenomenology and the Pittsburgh Neo-Hegelians: Athens, OH: Ohio University Press, 2011. Pp. Xvi + 326. $69.95/£60.95. ISBN 9780821419618. [REVIEW]Timothy Mooney - 2012 - Husserl Studies 28 (2):167-177.
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  32.  35
    Spirit and Dialectic: notes for a comparison between Hegelian Phenomenology and Kierkegaardian Sikness unto death.Gabriel Leiva Rubio - forthcoming - Tópicos: Revista de Filosofía.
    Abstract: The present text compare the concepts of Spirit and Dialectic in Hegel's Phenomenology of Spirit and Kierkegaard's Sikness unto Death respectively. For this, the clarifications made by one author and the other of the concepts to be compared are taken, as a starting point, in order to detect whether or not these concepts have some kind of relationship that serves to bring german and danish closer together. -/- .
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  33. Dialectic as the 'Self-Fulfillment' of Logic.Dieter Wandschneider - 2010 - In Nektarios Limnatis (ed.), The Dimensions of Hegel's Dialectic. London, New York: Continuum. pp. 31–54.
    The scope of my considerations here is defined along two lines, which seem to me of essential relevance for a theory of dialectic. On the one hand, the form of negation that – as self-referring antinomical negation – gains a quasi-semantic expulsory force [Sprengkraft] and therewith a forwarding [weiterverweisenden] character; on the other hand, the notion that every logical category is defective insofar as the explicit meaning of a category does not express everything that is already implicitly presupposed for its (...)
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  34.  24
    The Renaissance of Epistemology: 1914–1945.L. Floridi - 2003 - In Thomas Baldwin (ed.), The Cambridge History of Philosophy, 1870-1945. Cambridge University Press.
    The renaissance of epistemology between the two world wars forms a bridge between early modern and contemporary philosophy of knowledge. This paper traces the resurgence of interest in epistemology at the turn of the century, as a reaction against the nineteenth-century development of Neo-Kantian and Neo-Hegelian idealism, through the interwar renaissance of epistemology, prompted by major advances in mathematics, logic, and physics, and its ultimate transformation from a theory of ideas and judgement into a theory of propositional attitudes, sentences, (...)
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  35.  16
    Practicing Dialectics of Technoscience During the Anthropocene.Hub Zwart - forthcoming - Foundations of Science:1-20.
    This paper develops a dialectical methodology for assessing technoscience during the Anthropocene. How to practice Hegelian dialectics of technoscience today? First of all, dialectics is developed here in close interaction with contemporary technoscientific research endeavours, which are addressed from a position of proximity and from an ‘oblique’ perspective. Contrary to empirical research, the focus is on how basic concepts of life, nature and technology are acted out in practice. Notably, this paper zooms in on a synthetic cell project called (...)
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  36.  70
    Moses Hess, Marx and Money.Julius Kovesi - 1998 - In Alan Tapper (ed.), Values and Evaluations: Essays on Ethics and Ideology. New York: Peter Lang. pp. 127-207.
    This essay investigates triadic patterns of argument in the thought of Moses Hess. Three kinds of triadic thinking are distinguished: the triadic pattern of three succeeding ages of mankind; the triadic pattern of original unity, fallen or alienated existence, and return to unity on a higher level; and the triad of head, heart and stomach, a symbolism which recurs in the writings of the Young Hegelians. Distinguishing these patterns throws an interesting light on the similarities and differences between the views (...)
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  37. Reason, ideas and their functions in classical German philosophy [in Russian] | Разум, идеи и их функции в классической немецкой философии.Michael Lewin - 2020 - Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36 (1):4-23.
    Over the last two decades there has been a growing interest in the transcendental dialectic of Critique of Pure Reason in Germany. Authors, however, often do not pay enough attention to the fact that Kant’s theory of reason (in the narrow sense) and the concept of ideas derived from it is not limited to this text. The purpose of this article is to compare and analyze the functionality of mind as a subjective ability developed by Kant and Fichte with the (...)
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  38. Cognitive Contours: Recent Work on Cross-Cultural Psychology and its Relevance for Education.W. Martin Davies - 2007 - Studies in Philosophy and Education 26 (1):13-42.
    This paper outlines new work in cross-cultural psychology largely drawn from Nisbett, Choi, and Smith (Cognition, 65, 15–32, 1997); Nisbett, Peng, Choi, & Norenzayan, Psychological Review, 108(2), 291–310, 2001; Nisbett, The Geography of Thought: How Asians and Westerners Think Differently...and Why. New York: Free Press 2003), Ji, Zhang and Nisbett (Journal of Personality and Social Psychology, 87(1), 57–65, 2004), Norenzayan (2000) and Peng (Naive Dialecticism and its Effects on Reasoning and Judgement about Contradiction. University of Michigan, Ann Arbor, Michigan (...)
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  39. Empiricism and Rationalism in Nineteenth-Century Histories of Philosophy.Alberto Vanzo - 2016 - Journal of the History of Ideas 77 (2):253-282.
    This paper traces the ancestry of a familiar historiographical narrative, according to which early modern philosophy was marked by the development of empiricism, rationalism, and their synthesis by Immanuel Kant. It is often claimed that this narrative became standard in the nineteenth century, due to the influence of Thomas Reid, Kant and his disciples, or German Hegelians and British Idealists. The paper argues that the narrative became standard only at the turn of the twentieth century. This was not due to (...)
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  40. Othering, an Analysis.Lajos L. Brons - 2015 - Transcience, a Journal of Global Studies 6 (1):69-90.
    Othering is the construction and identification of the self or in-group and the other or out-group in mutual, unequal opposition by attributing relative inferiority and/or radical alienness to the other/out-group. The notion of othering spread from feminist theory and post-colonial studies to other areas of the humanities and social sciences, but is originally rooted in Hegel’s dialectic of identification and distantiation in the encounter of the self with some other in his “Master-Slave dialectic”. In this paper, after reviewing the philosophical (...)
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  41. The Social Dimension of Autonomy.Antti Kauppinen - 2011 - In Danielle Petherbridge (ed.), Axel Honneth: Critical Essays. Leiden: Brill. pp. 255-302.
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  42. Second Nature and Recognition: Hegel and the Social Space.Italo Testa - 2009 - Critical Horizons 10 (3):341-370.
    In this article I intend to show the strict relation between the notions of “second nature” and “recognition”. To do so I begin with a problem (circularity) proper to the theory of Hegelian and post- Hegelian Anerkennung. The solution strategy I propose is signifi cant also in terms of bringing into focus the problems connected with a notion of “space of reasons” that stems from the Hegelian concept of “Spirit”. I thus broach the notion of “second nature” (...)
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  43. On the Dangers of Making Scientific Models Ontologically Independent: Taking Richard Levins' Warnings Seriously.Rasmus Grønfeldt Winther - 2006 - Biology and Philosophy 21 (5):703-724.
    Levins and Lewontin have contributed significantly to our philosophical understanding of the structures, processes, and purposes of biological mathematical theorizing and modeling. Here I explore their separate and joint pleas to avoid making abstract and ideal scientific models ontologically independent by confusing or conflating our scientific models and the world. I differentiate two views of theorizing and modeling, orthodox and dialectical, in order to examine Levins and Lewontin’s, among others, advocacy of the latter view. I compare the positions of these (...)
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  44. Hegel and Aquinas on Self-Knowledge and Historicity.Michael Baur - 1994 - Proceedings of the American Catholic Philosophical Association 68:125.
    The Hegelian and the Thomistic accounts of self-knowledge are solidly Aristotelian in their origins and motivations. In their conclusions and consequences, however, the two accounts exhibit significant differences. Hegel argues that genuine self-knowledge is necessarily social and historical, while Aquinas says nothing about history or society in his account of self-knowledge. The aim of this paper is not to decide the issue concerning historicity in favor of either Hegel or Aquinas. The aim here is rather to address a prior (...)
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  45. The Lady Vanishes: What’s Missing From the Stem Cell Debate.Donna L. Dickenson - 2006 - Journal of Bioethical Inquiry 3 (1):43-54.
    Most opponents of somatic cell nuclear transfer and embryonic stem cell technologies base their arguments on the twin assertions that the embryo is either a human being or a potential human being, and that it is wrong to destroy a human being or potential human being in order to produce stem cell lines. Proponents’ justifications of stem cell research are more varied, but not enough to escape the charge of obsession with the status of the embryo. What unites the two (...)
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  46. Contradiction in Motion: Hegel's Organic Concept of Life and Value.Susan Songsuk Hahn - 2007 - Ithaca, New York: Cornell University Press.
    In this analysis of one of the most difficult and neglected topics in Hegelian studies, Songsuk Susan Hahn tackles the status of contradiction in Hegel's ...
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  47. Lotze and the Early Cambridge Analytic Philosophy.Nikolay Milkov - 2000 - Prima Philosophia 13:133-53.
    Many historians of analytic philosophy consider the early philosophy of Moore, Russell and Wittgenstein as much more neo-Hegelian as once believed. At the same time, the authors who closely investigate Green, Bradley and Bosanquet find out that these have little in common with Hegel. The thesis advanced in this chapter is that what the British (ill-named) neo-Hegelians brought to the early analytic philosophers were, above all, some ideas of Lotze, not of Hegel. This is true regarding: (i) Lotze’s logical (...)
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  48. Divide Et Impera! William James’s Pragmatist Tradition in the Philosophy of Science.Alexander Klein - 2008 - Philosophical Topics 36 (1):129-166.
    ABSTRACT. May scientists rely on substantive, a priori presuppositions? Quinean naturalists say "no," but Michael Friedman and others claim that such a view cannot be squared with the actual history of science. To make his case, Friedman offers Newton's universal law of gravitation and Einstein's theory of relativity as examples of admired theories that both employ presuppositions (usually of a mathematical nature), presuppositions that do not face empirical evidence directly. In fact, Friedman claims that the use of such presuppositions is (...)
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  49. The Physiology of the Sense Organs and Early Neo-Kantian Conceptions of Objectivity: Helmholtz, Lange, Liebmann.Scott Edgar - 2015 - In Flavia Padovani, Alan Richardson & Jonathan Y. Tsou (eds.), Objectivity in Science: Approaches to Historical Epistemology. Boston Studies in Philosophy and History of Science. Springer.
    The physiologist Johannes Müller’s doctrine of specific nerve energies had a decisive influence on neo-Kantian conceptions of the objectivity of knowledge in the 1850s - 1870s. In the first half of the nineteenth century, Müller amassed a body of experimental evidence to support his doctrine, according to which the character of our sensations is determined by the structures of our own sensory nerves, and not by the external objects that cause the sensations. Neo-Kantians such as Hermann von Helmholtz, F.A. Lange, (...)
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  50. On the Objective and Subjective Grounding of Knowledge.Paul Natorp - 1981 - Journal of the British Society for Phenomenology 12 (3):245-266.
    As well as its intrinsic interest as an argument against psychologism and what has come to be called "the myth of the given," the essay translated here possesses considerable historical significance both for itself and as a representative of its school. Husserl cites this particular essay as having helped stimulate his thoughts against psychologism. Natorp's resolute defense of transcendental analysis grounding empirical and psychological science helped Natorp's Allgemeine Psychologie towards admitting the pure transcendental ego. Read with Husserl in mind this (...)
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