Results for 'Recognition'

817 found
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  1. Intention Recognition as the Mechanism of Human Communication.Daniel W. Harris - 2019 - In Arthur Sullivan (ed.), Sensations, Thoughts, Language: Essays in Honor of Brian Loar.
    Intentionalism is a research program that seeks to explain facts about meaning and communication in psychological terms, with our capacity for intention recognition playing a starring role. My aim here is to recommend a methodological reorientation in this program. Instead of a focus on intuitive counterexamples to proposals about necessary-and-sufficient conditions, we should aim to investigate the psychological mechanisms whose activities and interactions explain our capacity to communicate. Taking this methodologi- cal reorientation to heart, I sketch a theory of (...)
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  2.  87
    Emotion Recognition as a Social Skill.Gen Eickers & Jesse J. Prinz - 2020 - In Ellen Fridland & Carlotta Pavese (eds.), The Routledge Handbook of Philosophy of Skill and Expertise. New York City, New York, USA: pp. 347-361.
    This chapter argues that emotion recognition is a skill. A skill perspective on emotion recognition draws attention to underappreciated features of this cornerstone of social cognition. Skills have a number of characteristic features. For example, they are improvable, practical, and flexible. Emotion recognition has these features as well. Leading theories of emotion recognition often draw inadequate attention to these features. The chapter advances a theory of emotion recognition that is better suited to this purpose. It (...)
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  3. Recognition and Social Exclusion. A Recognition-Theoretical Exploration of Poverty in Europe.Gottfried Schweiger - 2013 - Ethical Perspectives 20 (4):529-554.
    Thus far, the recognition approach as described in the works of Axel Honneth has not systematically engaged with the problem of poverty. To fill this gap, the present contribution will focus on poverty conceived as social exclusion in the context of the European Union and probe its moral significance. It will show that this form of social exclusion is morally harmful and wrong from the perspective of the recognition approach. To justify this finding, social exclusion has to fulfil (...)
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  4. Globalizing Recognition. Global Justice and the Dialectic of Recognition.Gottfried Schweiger - 2012 - Public Reason 4 (1-2):78-91.
    The question I want to answer is if and how the recognition approach, taken from the works of Axel Honneth, could be an adequate framework for addressing the problems of global justice and poverty. My thesis is that such a globalization of the recognition approach rests on the dialectic of relative and absolute elements of recognition. (1) First, I will discuss the relativism of the recognition approach, that it understands recognition as being relative to a (...)
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  5. Recognition and Social Ontology: An Introduction.Heikki Ikäheimo & Arto Laitinen - 2011 - In Heikki Ikäheimo & Arto Laitinen (eds.), Recognition and Social Ontology. Leiden: Brill. pp. 1-24.
    A substantial article length introduction to a collection on social ontology and mutual recognition.
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  6.  54
    Mutual Recognition and Well-Being: What Is It for Relational Selves to Thrive?Arto Laitinen - forthcoming - In Onni Hirvonen & Heikki J. Koskinen (eds.), Theory and Practice of Recognition. New York, London: pp. ch 3..
    This paper argues that relations of mutual recognition (love, respect, esteem, trust) contribute directly and non-reductively to our flourishing as relational selves. -/- Love is important for the quality of human life. Not only do everyday experiences and analyses of pop culture and world literature attest to this; scientific research does as well. How exactly does love contribute to well-being? This chapter discusses the suggestion that it not only matters for the experiential quality of life, or for successful agency, (...)
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  7. Mutual Recognition in Human-Robot Interaction: a Deflationary Account.Ingar Brinck & Christian Balkenius - 2020 - Philosophy and Technology 33 (1):53-70.
    Mutually adaptive interaction involves the robot as a partner as opposed to a tool, and requires that the robot is susceptible to similar environmental cues and behavior patterns as humans are. Recognition, or the acknowledgement of the other as individual, is fundamental to mutually adaptive interaction between humans. We discuss what recognition involves and its behavioral manifestations, and describe the benefits of implementing it in HRI.
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  8. Recognition. Reflections on a Contested Concept.Boris Rähme - 2013 - Verifiche. Rivista di Scienze Umane 42 (1-3):33-59.
    In recent years the term ‘recognition’ has been used in ever more variegated theoretical contexts. This article contributes to the discussion of how the concept(s) expressed by this term in different debates should be explicated and understood. For the most part it takes the concept itself as its topic rather than making theoretical use of it. Drawing on important work by Ikäheimo and Laitinen and taking Honneth’s tripartite distinction of recognition into love, respect, and esteem as a starting (...)
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  9. Recognition, Needs and Wrongness.Arto Laitinen - 2009 - European Journal of Political Theory 8 (1):13-30.
    `Due recognition is a vital human need', argues Charles Taylor. In this article I explore this oft-quoted claim from two complementary and equally appealing perspectives. The bottom—up approach is constructed around Axel Honneth's theory of recognition, and the top—down approach is exemplified by T. M. Scanlon's brief remarks about mutual recognition. The former can be summed up in the slogan `wronging by misrecognizing', the latter in the slogan `misrecognizing by wronging'. Together they provide two complementary readings of (...)
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  10. 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” as a (...)
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  11. Is ‘Recognition’ in the Sense of Intrinsic Motivational Altruism Necessary for Pre-Linguistic Communicative Pointing?Heikki Ikäheimo - 2010 - In Wayne Christensen (ed.), ASCS09 : Proceedings of the 9th Conference of the Australasian Society for Cognitive Science.
    The concept of recognition (Anerkennung in German) has been in the center of intensive interest and debate for some time in social and political philosophy, as well as in Hegel-scholarship. The first part of the article clarifies conceptually what recognition in the relevant sense arguably is. The second part explores one possible route for arguing that the „recognitive attitudes‟ of respect and love have a necessary role in the coming about of the psychological capacities distinctive of persons. More (...)
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  12.  70
    Recognition, Identity, and Difference.Arto Laitinen & Onni Hirvonen - 2018 - In Ludwig Siep, Heikki Ikäheimo & Michael Quante (eds.), Handbuch Anerkennung. Springer. pp. 459-468.
    This entry discusses three forms of politics of recognition: politics of universalism, affirmative identity politics and deconstructive politics of difference. It examines the constitutive, causally formative, and normative role that recognition has for the relevant senses of universal standing, particular identity, and difference in these approaches.
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  13. Unemployment, Recognition and Meritocracy.Gottfried Schweiger - 2014 - Las Torres de Lucca: Revista Internacional de Filosofía Política 3 (4):37-61.
    Unemployment is one of the greatest social problems all around the world including in modern capitalistic welfare states. Therefore its social critique is a necessary task for any critical social philosophy such as Axel Honneth's recognition approach, which understands social justice in terms of social conditions of recognition. This paper aims to develop an evaluation of unemployment and its moral weight from this perspective. I will lay out the recognition approach and present a moral evaluation of unemployment (...)
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  14. Self-Recognition in Data Visualization: How People See Themselves in Social Visualizations.Dario Rodighiero & Loup Cellard - manuscript
    Self-recognition is an intimate act performed by people. Inspired by Paul Ricoeur, we reflect upon the action of self-recognition, especially when data visualization represents the observer itself. Along the article, the reader is invited to think about this specific relationship through concepts like the personal identity stored in information systems, the truthfulness at the core of self-recognition, and the mutual-recognition among community members. In the context of highly interdisciplinary research, we unveil two protagonists in data visualization: (...)
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  15. Recognition, Vulnerability and Trust.Danielle Petherbridge - 2021 - International Journal of Philosophical Studies 29 (1):1-23.
    ABSTRACT This paper examines the question of whether recognition relations are based on trust. Theorists of recognition have acknowledged the ways in which recognition relations make us vulnerable to others but have largely neglected the underlying ‘webs of trust’ in which such relations are embedded. In this paper, I consider the ways in which the theories of recognition developed by Jürgen Habermas and Axel Honneth, not only point to our mutual vulnerability but also implicitly rely upon (...)
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  16. Recognition in Feuerbach.Jean-Philippe Deranty - 2019 - Handbuch Recognition.
    Ludwig Feuerbach is famous for his critical hermeneutics of religion. At the heart of it lie arguments of philosophical anthropology that directly anticipate contemporary developments in the theory of recognition. He counts amongst the great philosophers who, immediately following Kant, emphasised the constitutive importance for human beings of interpersonal and social relations. Indeed, his theory of intersubjectivity contains features that are highly original, notably the link between individual and community, and between recognition and recollection.
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  17.  27
    Self-Recognition in Data Visualization: How Individuals See Themselves in Visual Representations.Dario Rodighiero & Loup Cellard - 2019 - Espacetemps.
    This article explores how readers recognize their personal identities represented through data visualizations. The recognition is investigated starting from three definitions captured by the philosopher Paul Ricoeur: the identification with the visualization, the recognition of someone in the visualization, and the mutual recognition that happens between readers. Whereas these notions were initially applied to study the role of the book reader, two further concepts complete the shift to data visualization: the digital identity stays for the present-day passport (...)
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  18. Recognition, Skepticism and Self-Consciousness in the Young Hegel.Italo Testa - 2009 - Fenomenologia E Società 32 (2):117-132.
    The theory of recognition arises within Hegel's confrontation with epistemological skepticism and aims at responding to the questions raised by modern skepticism concerning the accessibility of the external world, of other minds, and of one's own mind. This is possible to the extent that the theory of recognition is the guiding thread of a critique of the modern foundational theory of knowledge and, at the same time, the point of departure for an alternative approach. In this article I (...)
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  19. How Does Recognition Emerge From Nature? The Genesis of Consciousness in Hegel’s Jena Writings.Italo Testa - 2012 - Critical Horizons 13 (2):176-196.
    The paper proposes a reconstruction of some fragments of Hegel’s Jena manuscripts concerning the natural genesis of recognitive spiritual consciousness. On this basis it will be argued that recognition has a foothold in nature. As a consequence, recognition should not be understood as a bootstrapping process, that is, as a self-positing and self-justifying normative social phenomenon, intelligible within itself and independently of anything external to it.
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  20.  13
    Recognition of Intrinsic Values of Sentient Beings Explains the Sense of Moral Duty Towards Global Nature Conservation.Tianxiang Lan, Neil Sinhababu & Luis Roman Carrasco - 2022 - PLoS ONE 10 (17):NA.
    Whether nature is valuable on its own (intrinsic values) or because of the benefits it provides to humans (instrumental values) has been a long-standing debate. The concept of relational values has been proposed as a solution to this supposed dichotomy, but the empirical validation of its intuitiveness remains limited. We experimentally assessed whether intrinsic/relational values of sentient beings/non-sentient beings/ecosystems better explain people’s sense of moral duty towards global nature conservation for the future. Participants from a representative sample of the population (...)
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  21.  83
    Recognition and the Human Life-Form: Beyond Identity and Difference.Heikki Ikaheimo - 2022 - New York, Yhdysvallat: Routledge.
    What is recognition and why is it so important? This book develops a synoptic conception of the significance of recognition in its many forms for human persons by means of a rational reconstruction and internal critique of classical and contemporary accounts. The book begins with a clarification of several fundamental questions concerning recognition. It then reconstructs the core ideas of Fichte, Hegel, Charles Taylor, Nancy Fraser, and Axel Honneth and utilizes the insights and conceptual tools developed across (...)
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  22. Reason, Recognition, and Internal Critique.Antti Kauppinen - 2002 - Inquiry: An Interdisciplinary Journal of Philosophy 45 (4):479 – 498.
    Normative political philosophy always refers to a standard against which a society's institutions are judged. In the first, analytical part of the article, the different possible forms of normative criticism are examined according to whether the standards it appeals to are external or internal to the society in question. In the tradition of Socrates and Hegel, it is argued that reconstructing the kind of norms that are implicit in practices enables a critique that does not force the critic's particular views (...)
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  23. Mutual Recognition in Human-Robot Interaction: A Deflationary Account.Ingar Brinck & Christian Balkenius - 2018 - Philosophy and Technology 1 (1):53-70.
    Mutually adaptive interaction involves the robot as a partner as opposed to a tool, and requires that the robot is susceptible to similar environmental cues and behavior patterns as humans are. Recognition, or the acknowledgement of the other as individual, is fundamental to mutually adaptive interaction between humans. We discuss what recognition involves and its behavioral manifestations, and describe the benefits of implementing it in HRI.
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  24.  73
    Recognition, Culture and Economy : Honneth’s Debate with Fraser.Nicholas H. Smith - 2011 - In Danielle Petherbridge (ed.), Axel Honneth: Critical Essays with a Reply by Axel Honneth. Leiden: Brill. pp. 321-344.
    Although the contrast between ‘economy’ and culture’ that structures the Fraser-Honneth debate derives ultimately from Weber, it has a more proximate ancestry in Habermas’ work. I begin by glancing back at Habermas’ formulation, not just because its background role in shaping the current debate has not been properly acknowledged (though I believe that is the case), but because Fraser and Honneth’s original responses to it provide a nice segue into their current positions. After briefly reviewing what those responses were, I (...)
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  25. Recognitional Identification and the Knowledge Argument.Erhan Demircioglu - 2015 - Croatian Journal of Philosophy 15 (3):325-340.
    Frank Jackson’s famous Knowledge Argument moves from the premise that complete physical knowledge about experiences is not complete knowledge about experiences to the falsity of physicalism. Some physicalists (e.g., John Perry) have countered by arguing that what Jackson’s Mary, the perfect scientist who acquires all physical knowledge about experiencing red while being locked in a monochromatic room, lacks before experiencing red is merely a piece of recognitional knowledge of an identity, and that since lacking a piece of recognitional knowledge of (...)
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  26. Perceptual Recognition, Emotion, and Value.Joel Smith - 2016 - In Julian Dodd (ed.), Art, Mind, and Narrative, Themes from the Work of Peter Goldie. Oxford University Press.
    I outline an account of perceptual knowledge and assess the extent to which it can be employed in a defence of perceptual accounts of emotion and value recognition. I argue that considerations ruling out lucky knowledge give us some reason to doubt its prospects in the case of value recognition. I also discuss recent empirical work on cultural and contextual influences on emotional expression, arguing that a perceptual account of value recognition is consistent with current evidence.
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  27. Dual Recognition of Depth and Dependent Seeing.John Dilworth - 2005 - Interdisciplines Art and Cognition Workshop.
    An explanation of the seeing of depth both in reality and in pictures requires a dual content theory of visual recognition. In addition, there are two necessary conditions on genuine seeing of depth-related content. First, the right kinds of dependence relations must hold between a physical picture, its content and its perceiver, and second, the perceiver must be in an appropriate, functionally defined perceptual state.
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  28. Work, Recognition and Subjectivity. Relocating the Connection Between Work and Social Pathologies.Marco Angella - 2016 - European Journal of Social Theory 19 (3):340-354.
    Recently, following the social and subjective consequences of the neoliberal wave, there seems to be a renewed interest in work as occupying a central place in social and subjective life. For the first time in decades, both sociologists and critical theorists once more again regard work as a major constituent of the subject’s identity and thus as an appropriate object of analysis for those engaged in critique of the social pathologies. The aim of this article is to present a succinct (...)
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  29. Epistemic Transitional Justice: The Recognition of Testimonial Injustice in the Context of Reproductive Rights.Romina Rekers - 2022 - Redescriptions: Political Thought, Conceptual History and Feminist Theory 1 (25):65–79.
    This article focuses on the epistemic transition to testimonial justice. It argues that the recognition of testimonial injustice in the context of reproductive rights may play a central role in this transition. First, I show how testimonial injustice undermines women’s legal protection against sexual violence and rights triggered by it such as the right to abortion. Second, I argue that the epistemic transition initiated by the #MeToo and #YoSiTeCreo movements call for transitional justice. In support, I review the circumstances (...)
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  30.  77
    Public Recognition, Vanity, and the Quest for Truth: Reflection on ‘Polanyi Vs. Kuhn’.Aaron Milavec - 2006 - Tradition and Discovery 33 (2):37-48.
    After commending Moleski for his excellent study, I focus attention on three areas that merit further clarification: (1) that Michael Polanyi’s quest for public recognition was legitimate and not the effect of a runaway vanity, (2) that Kuhn’s straining to define his dependence upon Polanyi was blocked by the unspecifiability clouding the discovery process and by his notion that Polanyi appealed to ESP to explain the dynamics of· discovery, and (3) that Kuhn’s success in gaining public recognition for (...)
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  31.  24
    Recognition of Religion or Belief (RoRB). Cometan - 2022 - Preston, UK: Astral Publishing.
    Recognition of Religion or Belief presents a global overview of the systems, laws and mechanisms states have established to recognise religions and beliefs and to legally register their affiliated organisations. Recognition of Religion or Belief is the first book of its kind to dedicate its contents to the recognition and registration issues, especially how they intersect with religious freedom conditions around the world. The book provides an analysis of the most up-to-date data on the recognition systems (...)
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  32. Extended Knowledge, the Recognition Heuristic, and Epistemic Injustice.Mark Alfano & Joshua August Skorburg - 2018 - In Duncan Pritchard, Jesper Kallestrup, Orestis Palermos & Adam Carter (eds.), Extended Knowledge. Oxford University Press. pp. 239-256.
    We argue that the interaction of biased media coverage and widespread employment of the recognition heuristic can produce epistemic injustices. First, we explain the recognition heuristic as studied by Gerd Gigerenzer and colleagues, highlighting how some of its components are largely external to, and outside the control of, the cognitive agent. We then connect the recognition heuristic with recent work on the hypotheses of embedded, extended, and scaffolded cognition, arguing that the recognition heuristic is best understood (...)
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  33. Reconstruction, Recognition and Roma.Albert Atkin - 2013 - In Daniel Baker & Maria Hlavajova (eds.), We Roma: A Critical Reader in Contemporary Art. Utrecht, Netherlands: pp. 32-48.
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  34. The Struggle for Recognition and the Authority of the Second Person.Thomas Khurana - 2021 - European Journal of Philosophy 29 (3):552-561.
    In this introductory paper, I discuss the second-personal approach to ethics and the theory of recognition as two accounts of the fundamental sociality of the human form of life. The first section delineates the deep affinities between the two approaches. They both put a reciprocal social constellation front and center from which they derive the fundamental norms of moral and social life and a social conception of freedom. The second section discusses three points of contrast between the two approaches: (...)
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  35. Recognition and poverty.Gottfried Schweiger - 2015 - Eidos: Revista de Filosofía de la Universidad Del Norte 22:148-168.
    Despite the increasing popularity of Axel Honneth's recognition theory across philosophy and the social sciences, there is almost no philosophical literature on the relation between recognition and poverty from this perspective. In this paper, I am concerned with three questions related to such a reflection. Firstly, I will examine whether and how the recognition approach can contribute to the understanding of poverty. This involves both conceptual and empirical questions and targets the ability of the recognition approach (...)
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  36.  74
    Recognition: Fichte and Hegel on the Other by Robert R. Williams. [REVIEW]Michael Baur - 1994 - Review of Metaphysics 47 (4):849-851.
    The purpose of this book is both scholarly and polemical: the author seeks not only to render an accurate picture of Fichte and Hegel on the issue of intersubjectivity, but also to correct contemporary misconceptions which have led to the dismissal of German Idealism as abstract, rationalistic, and ahistorical.
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  37.  52
    Recognition and Social Freedom.Paddy McQueen - 2022 - European Journal of Political Theory (1).
    In this article I describe and defend an account of social freedom grounded in intersubjective recognition. I term this the ‘normative authorisation’ account. It holds that a person enjoys social freedom if she is recognised as a discursive equal able to engage in justificatory dialogue with other social agents about the appropriateness of her reasons for action. I contrast this with Axel Honneth’s theory of social freedom, which I term the ‘self-realisation’ account. According to this view, the affirmative (...) of others is necessary for obtaining a positive relation-to-self and hence freedom. I identify several problems with this account, which challenge the connection Honneth draws between social recognition and freedom. I show how the normative authorisation account avoids these problems and captures some basic features of our everyday, normative interactions. Finally, I suggest that the account fits well with recent work on epistemic injustice. Specifically, it shows that securing the social conditions of freedom requires ensuring epistemically-just social relations. Thus, the normative authorisation account is an explanatorily powerful, inclusive theory of social freedom that fits well with wider accounts of justice and freedom. Thus, it represents the most promising way of understanding social freedom in terms of interpersonal recognition. (shrink)
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  38.  77
    Recognition and Hospitality: Coming Back to Odysseus's Coming Home by Pierre Drouot.Sarah Horton - 2018 - In Chris Doude van Troostwijk & Matthew Clemente (eds.), Richard Kearney's Anatheistic Wager. Bloomington, IN, USA: pp. 189-200.
    Translation (French to English) of Pierre Drouot's "Reconnaissance et hospitalité – Retour sur le retour d’Ulysse.".
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  39. The Politics of Recognition Versus the Politics of Hatred.Arran Gare - 2002 - Democracy and Nature 8 (2):261-280.
    Hatred of America expressed in the September 11th attack is more than matched by the hatred by Americans for Islamists expressed in the war on Afghanistan, the War against Terror and the threatened wars against the “Axis of Evil”. It is argued here that there is a pattern of self-reinforcing hatred operating in the world set in motion by the actions of the United States, particularly by George Bush Snr. and embraced and used by George Bush Jr. to reinforce and (...)
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  40. Hermeneutical Injustice, (Self-)Recognition, and Academia.Hilkje Charlotte Hänel - 2020 - Hypatia 35 (2):1-19.
    Miranda Fricker’s account of hermeneutical injustice and remedies for this injustice are widely debated. This article adds to the existing debate by arguing that theories of recog- nition can fruitfully contribute to Fricker’s account of hermeneutical injustice and can provide a framework for structural remedy. By pairing Fricker’s theory of hermeneutical injustice with theories of recognition, I bring forward a modest claim and a more radical claim. The first concerns a shift in our vocabulary; recognition theory can give (...)
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  41. Review of Cillian McBride, Recognition[REVIEW]Noell Birondo - 2016 - Studies in Social and Political Thought 25:260-264.
    It is a personal matter, a point of autobiography, but it illustrates something that beats in the heart of Cillian McBride’s compact and quietly ambitious book, that I cannot myself choose to value, that I cannot myself choose to esteem, racial or homophobic bigotry. Hence bigots cannot justifiably demand that I recognize the alleged value of their bigotry; nor can they demand such recognition from society more generally, esteem being tied in this way to sincere evaluation. Although a failure (...)
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  42. Recognition and Resentment in the Confucian Analects.Eric S. Nelson - 2013 - Journal of Chinese Philosophy 40 (2):287-306.
    Early Confucian “moral psychology” developed in the context of undoing reactive emotions in order to promote relationships of reciprocal recognition. Early Confucian texts diagnose the pervasiveness of reactive emotions under specific social conditions and respond with the ethical-psychological mandate to counter them in self-cultivation. Undoing negative affects is a basic element of becoming ethically noble, while the ignoble person is fixated on limited self-interested concerns and feelings of being unrecognized. Western ethical theory typically accepts equality and symmetry as conditions (...)
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  43. Reciprocal Recognition and Epistemic Virtue.Celia Edell - 2019 - Ithaque 25:1-21.
    Using the concepts of epistemic virtue and vice as defined by José Medina, and reciprocal recognition as outlined by Glen Coulthard, I argue that the Canadian state is currently in a non-reciprocal relationship with Indigenous peoples as a result of epistemic failure on the part of the state. This failure involves a surfacelevel recognition of Indigenous peoples at the same time as the manifestation of the epistemic vices of arrogance, laziness and closed-mindedness. The epistemic injustice framework alongside a (...)
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  44.  84
    Recognition, Responsibility, and Rights: Feminist Ethics and Social Theory.Robin N. Fiore & Hilde Lindemann Nelson (eds.) - 2002 - Rowman & Littlefield Publishers.
    This collection of papers by prominent feminist thinkers advances the positive feminist project of remapping the moral by developing theory that acknowledges the diversity of women.
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  45.  62
    Face Recognition Using Dct And Neural Micro-Classifier Network.Abdellatief Hussien AbouAli - 2018 - International Journal of Engineering and Information Systems (IJEAIS) 2 (3):27-35.
    Abstract— In this study, a proposed faces recognition methodology based on the neural micro-classifier network. The proposed methodology uses simple well known feature extraction methodology. The feature extraction used is the discrete cosine transformation low frequencies coefficients. The micro-classifier network is a deterministic four layers neural network, the four layers are: input, micro-classifier, counter, and output. The network provide confidence factor, and proper generalization is guaranteed. Also, the network allows incremental learning, and more natural than others. The proposed face (...)
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  46. Recognition and Disrespect. Lordship and Bondage in Hegel's Phenomenology of Spirit.Steffen K. Herrmann - 2012 - In Alice Lagaay & Micheal Lorber (eds.), Destruction in the Performative. Amsterdam, Niederlande: pp. 23-45.
    With regard to the contemporary discussion of recognition and disrespect in social philosophy, this chapter argues that Hegel is not only a seminal 'theorist of recognition,' but also a sophisticated 'theorist of disrespect.' By means of the relationship of lord and bondsman as developed in the Phenomenology of Spirit it is shown that for Hegel the emergence of recognition not only involves freedom and autonomy but can also result in dependency and asymmetry. Building on this assumption, the (...)
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  47. Spinoza, Religion and Recognition.Ericka Tucker - 2019 - In Maijastina Kahlos, Heikki J. Koskinen & Ritva Palmén (eds.), Reflections on Recognition: Contemporary and Historical Studies. New York, NY, USA: Routledge. pp. 219-231.
    In the pre-history of the concept of recognition Spinoza’s social philosophy deserves a special place. Although we rarely think of Spinoza as a social philosopher, Spinoza understood well the ways in which individual subjectivity is shaped by the social forces. I will argue that Spinoza offers a mechanism to understand the way in which recognition works, in order to untangle the web of affect, desire and ideas, which support the recognitions and misrecognitions at the foundation of social life. (...)
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  48. Faith, Recognition, and Community.Andrew James Komasinski - 2018 - American Catholic Philosophical Quarterly 92 (3):445-464.
    This article looks at “faith-in” and what Jonathan Kvanvig calls the “belittler objection” by comparing Hegel’s and Kierkegaard’s interpretations of Abram (later known as Abraham). I first argue that Hegel’s treatment of Abram in Spirit of Christianity and its Fate is an objection to faith-in. Building on this with additional Hegelian texts, I argue that Hegel’s objection employs his social command account of morality. I then turn to Johannes de Silentio’s treatments of Abraham in Fear and Trembling and Søren Kierkegaard’s (...)
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  49. Recognition as a Commitment. [REVIEW]Tadeusz Gadacz - 2018 - Diametros (58):87-91.
    Review of the book: Jakub Kloc-Konkołowicz, Anerkennung als Verpflichtung. Klassische Konzepte der Anerkennung und ihre Bedeutungfür die aktuelle Debate, Königshausen & Neumann, Würzburg 2015.
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  50.  28
    An Aetiology of Recognition: Empathy, Attachment and Moral Competence.Alison Denham - 2021 - In Edward Harcourt (ed.), Attachment and Character. Oxford: Oxford University Press. pp. 195-223.
    This chapter explores the suggestion that early attachment underpins the human capacity for empathy, and that empathy, in turn, is a condition of moral competence. We are disposed by nature to seek intimacy with our human conspecifics: the securely attached child learns that, whatever perils the world may hold, his well-being is shielded within the private sphere of personal intimacy. But why should secure attachment also favour—as it does—recognition of moral obligations towards those with whom we have no special (...)
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