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Paul Redding [117]Pau Redding [1]
  1. Analytic Philosophy and the Return of Hegelian Thought.Paul Redding - 2007 - New York: Cambridge University Press.
    This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in (...)
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  2.  81
    Hegel's Hermeneutics.Paul Redding - 1996 - Ithaca: Cornell University Press.
    An advance on recent revisionist thinking about Hegelian philosophy, this book interprets Hegel's achievement as part of a revolutionary modernization of ...
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  3.  55
    Continental Idealism: Leibniz to Nietzsche.Paul Redding - 2009 - New York: Routledge.
    Standard accounts of nineteenth-century German philosophy often begin with Kant and assess philosophers after him in light of their responses to Kantian idealism. In _Continental Idealism_, Paul Redding argues that the story of German idealism begins with Leibniz. Redding begins by examining Leibniz's dispute with Newton over the nature of space, time and God, and stresses the way in which Leibniz incorporated Platonic and Aristotelian elements in his distinctive brand of idealism. Redding shows how Kant's interpretation of Leibniz's views of (...)
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  4.  90
    Georg Wilhelm Friedrich Hegel.Paul Redding - 2008 - Stanford Encyclopedia of Philosophy.
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  5.  66
    The Logic of Affect.Paul Redding - 1999 - Ithaca: Cornell University Press.
    Most attempts to trace the roots of current scientific approaches to the mind have ignored the contributions of post-Kantian German idealism. Paul Redding here shows the relevance of this philosophical tradition to an understanding of the mind and its embodiment as well as the relation of feeling to cognition. Redding observes how Fichte, Schelling, and Hegel struggled with the problem of reconciling Kant's normative approach to experience and thought with the naturalistic stance of the emerging medical sciences. A century later (...)
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  6. The Role of Logic "Commonly So Called" in Hegel's Science of Logic.Paul Redding - 2014 - British Journal for the History of Philosophy 22 (2):281-301.
    This paper examines Hegel’s accounts of the nature of judgements and inferences in the ‘subjective logic’ of the Science of Logic, and does so in light of the history of the tradition of formal logic to his time. It is argued that, contrary to the attitude often displayed by interpreters of Hegel’s logic, it is important to understand the positive role played by formal logic, ‘logic commonly so called’, in Hegel’s own conception of logic. It is argued that Hegel’s own (...)
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  7.  35
    Conceptual harmonies: the origins and relevance of Hegel's logic.Paul Redding - 2023 - London: University of Chicago Press.
    Supporters of G.W.F. Hegel's philosophy have largely shied away from relating his logic to modern symbolic or mathematical approaches. While it has predominantly been the non-Greek discipline of algebra that has informed modern mathematical logic, philosopher Paul Redding argues that the approaches of Plato and Aristotle to logic were deeply shaped by the arithmetic and geometry of classical Greek culture. And by ignoring the fact that Hegel's logic also has this deep mathematical dimension, conventional Hegelians have missed some of Hegel's (...)
  8.  42
    (1 other version)Fichte’s Role in Hegel’s Phenomenology of Spirit, Chapter 4.Paul Redding - 2023 - Journal of Philosophical Investigations 17 (45):11-28.
    In this paper I return to the familiar territory of the Lord-Bondsman "dialectic" in Hegel's Phenomenology of Spirit in order to raise the question of the relation of Hegel's use of the theme of recognition there to Fichte's. Fichte had introduced the notion of recognition in his Foundations of Natural Right, to "deduce" the social existence of humans within relations of mutual recognition as a necessary condition of their very self-consciousness. However, there it also functioned as part of a solution (...)
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  9. 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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  10.  43
    Intuitionist and Classical Dimensions of Hegel’s Hybrid Logic.Paul Redding - 2023 - History and Philosophy of Logic 44 (2):209-224.
    1. Does Hegel’s The Science of Logic (Hegel 2010) have any relation to or relevance for what is now known as ‘the science of logic’? Here a negative answer is as likely to be endorsed by many conte...
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  11. Hegel, Aristotle and the Conception of Free Agency.Paul Redding - 2013 - In Gunnar Hindrichs Axel Honneth (ed.), Freiheit: Stuttgarter Hegel-Kongress 2011. Frankfurt am Main: Vittorio Klostermann.
  12.  73
    Findlay’s Hegel: Idealism as Modal Actualism.Paul Redding - 2017 - Critical Horizons 18 (4):359-377.
    Here, I suggest a hitherto relatively unexplored way beyond the opposed Aristotelian realist and Kantian idealist approaches that divide recent interpretations of the categories or “thought determinations” of Hegel’s Logic, by locating his idealism within the terrain of recent debates in modal metaphysics. In particular, I return to the outlook of the first philosopher to attempt to bring Hegel into the analytic conversation, John Niemeyer Findlay, and consider Hegel’s idealism as instantiating the metaphysical position that, following the work of Findlay’s (...)
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  13. Pragmatism, Idealism, and the Modal Menace: Rorty, Brandom, and Truths about Photons.Paul Redding - 2014 - The European Legacy 19 (2):174-186.
    In a short exchange published in 2000, Richard Rorty and Robert Brandom differed over the status of “facts” in a world containing no speakers and, hence, no speech acts. While Brandom wanted to retain the meaningfulness of talk of “facts” or “truths” about things—in this case truths about photons —in a world in which there could be no claimings about such things, Rorty denied the existence of any such “worldly items” as “facts.” In this essay the difference between Rorty and (...)
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  14.  48
    (1 other version)Hegel, IdealIsm and god: PHIlosoPHy as tHe self-CorreCtIng aPProPrIatIon of tHe norms of lIfe and tHougHt.Paul Redding - 2007 - Cosmos and History 3 (2-3):16-31.
    Can Hegel, a philosopher who claims that philosophy lsquo;has no other object but God and so is essentially rational theologyrsquo;, ever be taken as anything emother than/em a religious philosopher with little to say to any philosophical project that identifies itself as emsecular/em?nbsp; If the valuable substantive insights found in the detail of Hegelrsquo;s philosophy are to be rescued for a secular philosophy, then, it is commonly presupposed, some type of global reinterpretation of the enframing idealistic framework is required. In (...)
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  15.  39
    If Reason is ‘in the World’, Where Exactly is it Located?Paul Redding - 2016 - European Journal of Philosophy 24 (3):712-724.
    In his recent book James Kreines argues that for Hegel reason is “in the world”, but how we are to understand the idea of reason's being so located? One answer, suggested by more traditional theocentric readings of Hegel, would be to appeal to the idea of a divine thought, coursing through the world. Another answer, more congenial to modern sensibilities, might locate reason within the rational activities of inter-subjectively connected human beings, as suggested by Terry Pinkard's idea of the “sociality (...)
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  16. (1 other version)Some Metaphysical Implications of Hegel's Theology.Paul Redding - 2012 - European Journal for the Philosophy of Religion 4 (1):139–150.
    Hegel makes claims about the relation of philosophy to religion that might raise concerns for those who want to locate his philosophy generally within the modern enlightenment tradition. For example, at the outset of his Lectures on Aesthetics he claims that philosophy “has no other object but God and so is essentially rational theology”.1 What might seem to placate worries here is that Hegel of course differentiates between the forms of religious and philosophical cognition in which such a content is (...)
     
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  17. Rethinking Sellars’ Myth of the Given: From the Epistemological to the Modal Relevance of Givenness in Kant and Hegel.Paul Redding - 2019 - International Journal of Philosophical Studies 27 (3):379-398.
    ABSTRACTHere, I pursue consequences, for the interpretation of Sellars’ critique of the ‘Myth of the Given’, of separating the modal significance that Kant attributed to empirical intuition from th...
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  18. Hegel and Peircean abduction.Paul Redding - 2003 - European Journal of Philosophy 11 (3):295–313.
  19.  48
    Hegel’s Subjective Logic as a Logic for (Hegel’s) Philosophy of Mind.Paul Redding - 2018 - Hegel Bulletin 39 (1):1-22.
    In the 1930s, C. I. Lewis, who was responsible for the revival of modal logic in the era of modern symbolic logic, characterized ‘intensional’ approaches to logic as typical of post-Leibnizian ‘continental philosophy’, in contrast to the ‘extensionalist’ approaches dominant in the British tradition. Indeed Lewis’s own work in this area had been inspired by the logic of his teacher, the American ‘Absolute Idealist’, Josiah Royce. Hegel’s ‘Subjective Logic’ in Book III of hisScience of Logic, can, I suggest, be considered (...)
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  20. (1 other version)The analytic neo-hegelianism of John McDowell & Robert Brandom.Paul Redding - 2011 - In Michael Baur & Stephen Houlgate (eds.), The Blackwell Companion to Hegel. Malden, MA: Blackwell.
    The historical origins of the analytic style that was to become dominant within academic philosophy in the English-speaking world are often traced to the work of Bertrand Russell and G. E. Moore at the turn of the twentieth century, and portrayed as involving a radical break with the idealist philosophy that had bloomed in Britain at the end of the nineteenth. Congruent with this view, Hegel is typically taken as representing a type of philosophy that analytic philosophy assiduously avoids. Thus, (...)
     
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  21. The Independence and Dependence of Self-Consciousness: The Dialectic of Lord and Bondsman in Hegel’s Phenomenology of Spirit.Paul Redding - 2008 - In Frederick C. Beiser (ed.), The Cambridge Companion to Hegel and Nineteenth-Century Philosophy. New York: Cambridge University Press.
  22. Thom Brook's project of a systematic reading of Hegel's Philosophy of Right.Paul Redding - 2012 - Hegel Bulletin 33 (2):1–9.
    Thom Brooks'sHegel's Political Philosophy: A Systematic Reading of the Philosophy of Rightpresents a very clear and methodologically self-conscious series of discussions of key topics within Hegel's classic text. As one might expect for a ‘systematic’ reading, the main body of Brooks's text commences with an opening chapter on Hegel's system. Then follow seven chapters, the topics of which are encountered sequentially as one reads through thePhilosophy of Right. Brooks's central claim is that too often Hegel's theories or views on any (...)
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  23. Hegel and Analytic Philosophy.Paul Redding - 2013 - In Allegra de Lauentiis Jeffrey Edwards (ed.), The Bloomsbury Companion to Hegel. Bloomsbury Academic.
  24. The relation of logic to ontology in Hegel.Paul Redding - 2012 - In Leila Haaparanta & Heikki J. Koskinen (eds.), Categories of Being: Essays on Metaphysics and Logic. Oxford, England: OUP USA.
    Even among those philosophers who hold particular aspects of Hegel's philosophy in high regard, there have been few since the 19th century who have found Hegel's "metaphysics" plausible, and just as few not sceptical about the coherency of the "logical" project on which it is meant to be based. Indeed, against the type of work characteristic of the late nineteenth-century logical revolution which issued in modern analytic philosophy, it is often difficult to see exactly how Hegel's "logical" writings can be (...)
     
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  25. The Relevance of Hegel’s “Absolute Spirit” to Social Normativity.Paul Redding - 2011 - In Heikki Ikaheimo & Arto Laitinen (eds.), Recognition and Social Ontology. Leiden: Brill. pp. 212--238.
    Around the turn of the twentieth century, Wilhelm Dilthey, in his reflections on the nature of history as a “Geisteswissenschaft”—a science of “spirit” as opposed to “nature”—appealed “to Hegel’s notion of “spirit” (Geist). Attempting to extract Hegel’s concept from what he considered the unsupportable metaphysical system within which it had been developed, Dilthey, a neo-Kantian, gave it a broadly epistemological significance by correlating it with a distinct type of “understanding” (Verstehen) that was foreign to the Naturwissenschaften, concerned as they were (...)
     
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  26. Two directions for analytic kantianism : Naturalism and idealism.Paul Redding - 2010 - In Mario De Caro & David Macarthur (eds.), Naturalism and Normativity. Cambridge University Press.
    Usually, analytic philosophy is thought of as standing firmly within the tradition of empiricism, but recently attention has been drawn to the strongly Kantian features that have characterized this philosophical movement throughout a considerable part of its history. Those charting the history of early analytic philosophy sometimes point to a more Kantian stream of thought feeding it from both Frege and Wittgenstein, and as countering a quite different stream flowing from the early Russell and Moore. In line with this general (...)
     
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  27. McDowell's Radicalization of Kant's Account of Concepts and Intuitions: a Sellarsian (and Hegelian) Critique.Paul Redding - 2012 - Verifiche: Rivista Trimestrale di Scienze Umane 41 (1–3):9–37.
    McDowell’s attempts to find a way out of the grip of some seemingly intractable problems besetting analytic philosophy has led him back to Kant and Hegel. Understanding, with Kant, the role played by concepts in experience will point the way forward, but Kant’s thinking must be released from its own problems which threaten to reduce the contents of experience and knowledge to “facts about us”. Kant’s “subjectivism” must be subjected to an “Hegelian” critique. However, McDowell’s solution to that problem, which (...)
     
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  28.  57
    Hegel’s Treatment of Predication Considered in the Light of a Logic for the Actual World.Paul Redding - 2019 - Hegel Bulletin 40 (1):51-73.
    For many recent readers of Hegel, Wilfrid Sellars’s 1956 London lectures on the “Myth of the Given” have signaled an important rapprochement between Hegelian and analytic traditions in philosophy. Here I want to explore the ideas of another philosopher, also active in London in the 1950s, who consciously pursued such a goal: John N. Findlay. The ideas that Findlay brought to Hegel—sometimes converging with, sometimes diverging from those of Sellars—had been informed by his earlier study of the Austrian philosopher Alexius (...)
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  29. Time and modality in Hegel's account of judgment.Paul Redding - 2019 - In Brian Andrew Ball & Christoph Schuringa (eds.), The Act and Object of Judgment: Historical and Philosophical Perspectives. New York: Routledge.
  30.  21
    Hegel’s Keplerian Revolution in Philosophy.Paul Redding - 2024 - Philosophies 9 (4):111.
    In this paper, I approach Hegel’s philosophy under the banner of a “Keplerian Revolution”, the implicit reference being, of course, to Kant’s supposed Copernican philosophical revolution. Kepler had been an early supporter of the Copernican paradigm in astronomy, but went well beyond his predecessor, and so is invoked here in an attempt to capture some of the important ways in which Hegel attempted to go beyond the philosophy of Kant. To make these issues more determinate, however, Hegel’s Keplerian orientation will (...)
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  31. Hegel and Pragmatism.Paul Redding - 2014 - In Baur Michael (ed.), G. W. F. Hegel: Key Concepts. New York: Routledge.
  32. Kantian origins: one possible path from Transcendental Idealism to a "Post Kantian" philosophical theology.Paul Redding - 2012 - In Paolo Diego Bubbio & Paul Redding (eds.), Religion after Kant: God and Culture in the Idealist Era. Newcastle upon Tyne, UK: Cambridge Scholars Press.
    After two centuries of Kant interpretation there is still no general agreement over the nature of Kant’s most basic philosophical commitments. One issue in particular about which it is difficult to find consensus is his metaphilosophical attitude towards the very project of metaphysics itself. Recently, a type of deflationist reading of Kant has been appealed to in order to address the problems inherent in his more traditional construal as a metaphysical skeptic who denies us the capacity to have any knowledge (...)
     
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  33.  17
    Hegel’s (Anticipated) Answer to Peirce’s Stalled Critique of Cantor’s Analytic Continuum.Paul Redding - 2024 - Hopos: The Journal of the International Society for the History of Philosophy of Science 14 (2):479-507.
    Although Hegel is generally not known as a philosopher of mathematics, he maintained a deep interest in the history of mathematics, especially in its transformations between antiquity and the modern age. Charles S. Peirce, who was the son of a distinguished mathematician and was involved in developments in mathematics in the second half of the nineteenth century, was critical of what he perceived as Hegel’s lack of mathematical acumen. Nevertheless, he recognized in Hegel’s Science of Logic structural features of his (...)
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  34.  85
    Eliminating emotions?Russell Brown, Dominic Murphy, Stephen Stich, Donald Dryden, Paul Redding & Neil McNaughton - 1999 - Metascience 8 (1):5-49.
  35. The Necessity of History for Philosophy – Even Analytic Philosophy.Paul Redding - 2013 - Journal of the Philosophy of History 7 (3):299-325.
    Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument rather than pedigree” claim – that is, (...)
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  36.  50
    Feeling, thought and orientation: William James and the idealist anti-Cartesian tradition.Paul Redding - 2011 - Parrhesia 13:41–51.
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  37.  22
    Robert Pippin’s Hegel as an Analytically Approachable Philosopher.Paul Redding - 2018 - Australasian Philosophical Review 2 (4):355-364.
    Volume 2, Issue 4, December 2018, Page 355-364.
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  38. The Role of Work within the Processes of Recognition in Hegel’s Idealism.Paul Redding - 2011 - In Nicholas Smith & Jean-Philippe Dr Deranty (eds.), New Philosophies of Labour: Work and the Social Bond. Brill.
     
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  39. Hegel, modal logic, and the social nature of mind.Paul Redding - 2019 - Inquiry: An Interdisciplinary Journal of Philosophy 62 (5):586-606.
    ABSTRACTHegel's Phenomenology of Spirit provides a fascinating picture of individual minds caught up in “recognitive” relations so as to constitute a realm—“spirit”—which, while necessarily embedded in nature, is not reducible to it. In this essay I suggest a contemporary path for developing Hegel's suggestive ideas in a way that broadly conforms to the demands of his own system, such that one moves from logic to a philosophy of mind. Hence I draw on Hegel's “subjective logic”, understood in the light of (...)
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  40. Kantian origins : one possible path from Transcendental Idealism to a "Post Kantian" philosophical theology.Paul Redding - 2012 - In Paolo Diego Bubbio & Paul Redding (eds.), Religion after Kant: God and Culture in the Idealist Era. Newcastle upon Tyne, UK: Cambridge Scholars Press.
    After two centuries of Kant interpretation there is still no general agreement over the nature of Kant’s most basic philosophical commitments. One issue in particular about which it is difficult to find consensus is his metaphilosophical attitude towards the very project of metaphysics itself. Recently, a type of deflationist reading of Kant has been appealed to in order to address the problems inherent in his more traditional construal as a metaphysical skeptic who denies us the capacity to have any knowledge (...)
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  41. The possibility of German idealism after analytic philosophy : McDowell, Brandom and beyond.Paul Redding - 2010 - In James Williams, Edwin Mares, James Chase & Jack Reynolds (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. New York: Continuum.
    The late Richard Rorty was no stranger to provocation, and many an analytic philosopher would surely count as extremely provocative comments he had made on Robert Brandom’s highly regarded book from 1994, Making It Explicit.1 Brandom’s book was, Rorty asserted “an attempt to usher analytic philosophy from its Kantian to its Hegelian stage.”2 The reception of Kant within analytic philosophy has surely been, at best, patchy, but if it is difficult to imagine exactly what Rorty could have had in mind (...)
     
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  42. Hegel’s Anticipation of the Early History of Analytic Philosophy.Paul Redding - 2010 - The Owl of Minerva 42 (1/2):18–40.
    Putting it very crudely, it might be said that in the much discussed opening three chapters that make up the section “Consciousness” of his Phenomenology of Spirit Hegel sketches and “test-drives” various models for a consciousness able to experience and know the world.1 Kant had thought of objects of experience as necessarily having conceptual (as well as spatio-temporal) form, but non-conceptual (“intuitional”) content. But for Hegel, that objects show themselves to have a conceptual form emerges as one the first lessons (...)
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  43. Hegel's philosophy of religion.Paul Redding - 2009 - In Graham Oppy & Nick Trakakis (eds.), Nineteenth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 4. Routledge.
     
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  44. Wilfrid Sellars's Disambiguation of Kant's "Intuition" and its Relevance for the Analysis of Perceptual Content.Paul Redding - 2012 - Paradigmi. Rivista di Critica Filosofica 30 (1):127–140.
  45. Hegel, Fichte and the pragmatic contexts of moral judgment.Paul Redding - 2007 - In Espen Hammer (ed.), German Idealism: Contemporary Perspectives. Routledge.
    Hegel’s treatment of ‘Moralität’ in both the Phenomenology of Spirit and the Philosophy of Right provides important clues as to how he conceives the recognitive dynamics of modern moral life. As ‘spirit that is certain of itself’, morality as comprehended in the Phenomenology is the final form of spirit [Geist], which, in Hegel’s exposition, follows ‘reason’ which itself had followed ‘consciousness’ and ‘self-consciousness’. Spirit had first been considered in its objective form as an ‘in itself’. This was the ‘true spirit’ (...)
     
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  46. Hermeneutic or Metaphysical Hegelianism? Kojève’s Dilemma.Paul Redding - 1991 - The Owl of Minerva 22 (2):175-189.
    Between 1933 and 1939 Alexandre Kojève gave his series of celebrated lectures on Hegel’s Phenomenology of Spirit at the École Pratique des Hautes Études in Paris. Importantly, Kojève claimed to be reading Hegel in the wake of a philosopher whom he considered to be, along with Marx, the only important philosopher since Hegel - Martin Heidegger, whose Being and Time had appeared in 1927. Indeed, Kojève went so far as to claim that Hegel’s Phenomenology “would probably never have been understood (...)
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  47. What Is an Epistemic Perspective?Paul Redding - 2003 - Journal of Philosophical Research 28:371-390.
  48.  79
    Anthropology as ritual: Wittgenstein's reading of Frazer's the golden bough.Paul Redding - 1987 - Metaphilosophy 18 (3-4):253-269.
  49. Embodiment, conceptuality and intersubjectivity in idealist and pragmatist approaches to judgment.Paul Redding - 2001 - Journal of Speculative Philosophy 15 (4):257-271.
  50.  67
    Actualist versus Naturalist and Conceptual Realist Interpretations of Hegel's Metaphysics.Paul Redding - 2021 - Hegel Bulletin 42 (1):19-38.
    The understanding of Hegel's metaphysics that is here argued for—that it is a metaphysics of the actual world—may sound trivial or empty. To counter this, in part one the actualist reading of Hegel's idealism is opposed to two other currently popular interpretations, those of the naturalist and the conceptual realist respectively. While actualism shares motivations with each of these positions, it is argued that it is better equipped to capture what both aim to bring out in Hegel's metaphysics, but also (...)
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