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overflow: hidden; text-overflow: ellipsis; -webkit-line-clamp: 3; -webkit-box-orient: vertical; }</style><div class="col-xs-12 clearfix"><div class="u-floatLeft"><h1 class="PageHeader-title u-m0x u-fs30">German Idealism</h1><div class="u-tcGrayDark">32,562 Followers</div><div class="u-tcGrayDark u-mt2x">Recent papers in <b>German Idealism</b></div></div></div></div></div></div><div class="TabbedNavigation"><div class="container"><div class="row"><div class="col-xs-12 clearfix"><ul class="nav u-m0x u-p0x list-inline u-displayFlex"><li class="active"><a href="https://www.academia.edu/Documents/in/German_Idealism">Top Papers</a></li><li><a href="https://www.academia.edu/Documents/in/German_Idealism/MostCited">Most Cited Papers</a></li><li><a href="https://www.academia.edu/Documents/in/German_Idealism/MostDownloaded">Most Downloaded Papers</a></li><li><a href="https://www.academia.edu/Documents/in/German_Idealism/MostRecent">Newest Papers</a></li><li><a class="" href="https://www.academia.edu/People/German_Idealism">People</a></li></ul></div><style type="text/css">ul.nav{flex-direction:row}@media(max-width: 567px){ul.nav{flex-direction:column}.TabbedNavigation li{max-width:100%}.TabbedNavigation li.active{background-color:var(--background-grey, #dddde2)}.TabbedNavigation li.active:before,.TabbedNavigation li.active:after{display:none}}</style></div></div></div><div class="container"><div class="row"><div class="col-xs-12"><div class="u-displayFlex"><div class="u-flexGrow1"><div class="works"><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_63847640" data-work_id="63847640" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/63847640/Schelling_and_the_Background_of_American_Pragmatism">Schelling and the Background of American Pragmatism</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">My review of a book on Schelling explores his background connection to Emerson and American pragmatism.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/63847640" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="3704490404b1ef28906fcc634fcda9da" rel="nofollow" data-download="{"attachment_id":76178945,"asset_id":63847640,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/76178945/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1208044" href="https://temple.academia.edu/HGCallaway">H.G. Callaway</a><script data-card-contents-for-user="1208044" type="text/json">{"id":1208044,"first_name":"H.G.","last_name":"Callaway","domain_name":"temple","page_name":"HGCallaway","display_name":"H.G. Callaway","profile_url":"https://temple.academia.edu/HGCallaway?f_ri=6202","photo":"https://0.academia-photos.com/1208044/434909/18729071/s65_h.g..callaway.jpg"}</script></span></span></li><li class="js-paper-rank-work_63847640 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="63847640"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 63847640, container: ".js-paper-rank-work_63847640", }); });</script></li><li class="js-percentile-work_63847640 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 63847640; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_63847640"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_63847640 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="63847640"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63847640; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=63847640]").text(description); $(".js-view-count-work_63847640").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_63847640").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="63847640"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="49295" rel="nofollow" href="https://www.academia.edu/Documents/in/American_Pragmatism">American Pragmatism</a>, <script data-card-contents-for-ri="49295" type="text/json">{"id":49295,"name":"American Pragmatism","url":"https://www.academia.edu/Documents/in/American_Pragmatism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2460288" rel="nofollow" href="https://www.academia.edu/Documents/in/Peirce_and_Schelling">Peirce and Schelling</a><script data-card-contents-for-ri="2460288" type="text/json">{"id":2460288,"name":"Peirce and Schelling","url":"https://www.academia.edu/Documents/in/Peirce_and_Schelling?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=63847640]'), work: {"id":63847640,"title":"Schelling and the Background of American Pragmatism","created_at":"2021-12-11T07:37:33.366-08:00","url":"https://www.academia.edu/63847640/Schelling_and_the_Background_of_American_Pragmatism?f_ri=6202","dom_id":"work_63847640","summary":"My review of a book on Schelling explores his background connection to Emerson and American pragmatism.","downloadable_attachments":[{"id":76178945,"asset_id":63847640,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1208044,"first_name":"H.G.","last_name":"Callaway","domain_name":"temple","page_name":"HGCallaway","display_name":"H.G. Callaway","profile_url":"https://temple.academia.edu/HGCallaway?f_ri=6202","photo":"https://0.academia-photos.com/1208044/434909/18729071/s65_h.g..callaway.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":49295,"name":"American Pragmatism","url":"https://www.academia.edu/Documents/in/American_Pragmatism?f_ri=6202","nofollow":true},{"id":2460288,"name":"Peirce and Schelling","url":"https://www.academia.edu/Documents/in/Peirce_and_Schelling?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_57207070" data-work_id="57207070" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/57207070/Denken_f%C3%BCrs_Volk_Popularphilosophie_vor_und_nach_Kant">Denken fürs Volk? Popularphilosophie vor und nach Kant.</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Wörtlich übersetzt bedeutet Popularphilosophie (lat. philosophia popularis) eine dem Volk zugehörige oder dasselbe betreffende Philosophie, salopp gesagt: ein Denken fürs Volk. Mit dieser Übersetzung sind sämtliche Ambi-oder Polyvalenzen... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_57207070" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Wörtlich übersetzt bedeutet Popularphilosophie (lat. philosophia popularis) eine dem Volk zugehörige oder dasselbe betreffende Philosophie, salopp gesagt: ein Denken fürs Volk. Mit dieser Übersetzung sind sämtliche Ambi-oder Polyvalenzen der Popularphilosophie offenkundig. Denn was impliziert es für die Philosophie, ein Denken fürs Volk zu sein? Zunächst kann man darunter ein Denken verstehen, das sich den Bedürfnissen, Obliegenheiten, Interessen und Problemen des Volks widmet und gerade davon absieht, weltferne, spekulative Gegenstände zu thematisieren. Die Popularphilosophie distanziert sich auf diese Weise von der sogenannten Schul-oder wissenschaftlichen Philosophie im Allgemeinen, der Metaphysik im Besonderen. Stattdessen zielt ein Denken fürs Volk eher auf ein praktisches Wissen, auf Weisheit oder Klugheit, wenn man so will, statt auf theoretisches Wissen, auf Wissenschaftlichkeit. Doch damit ist über das Verhältnis der Popularphilosophie zur Schulphilosophie noch gar nichts ausgesagt. Möglicherweise besteht zwischen ihnen eine Konkurrenzsituation; sie kämpfen beide um das Monopol, die einzig wahre Philosophie zu sein. Oder versteht sich die Popularphilosophie vielmehr als Ergänzung, Anwendung oder Übersetzung der Schulphilosophie in den praktischen, lebensweltlichen Kontext? Die bereits in der Antike geläufige Unterscheidung esoterischer von exoterischen Schriften scheint diesem Verständnis nahezukommen.¹ Dies verweist zugleich auf einen weiteren wesentlichen Unterschied zwischen beiden Spielarten der Philosophie, nämlich die Darstellungsform: Während die Schulphilosophie auf Mittel und Instrumente des wissenschaftlichen Diskurses zurückgreift (Begründung durch Deduktion, Syllogismus, Beweis), präferiert ¹ Diese Verwendung findet sich bei Cicero, wonach die Schriften des Aristoteles in esoterische und exoterische zu unterscheiden sind (vgl. De fin. V, 12). Dass Aristoteles und möglicherweise Platon sie im selben Sinne verstanden haben, ist umstritten. Vgl. Art.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/57207070" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a06a58e74a36f6e1febc23f1b12baf00" rel="nofollow" data-download="{"attachment_id":72217304,"asset_id":57207070,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/72217304/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="68297554" href="https://badw.academia.edu/ChristophBinkelmann">Christoph Binkelmann</a><script data-card-contents-for-user="68297554" type="text/json">{"id":68297554,"first_name":"Christoph","last_name":"Binkelmann","domain_name":"badw","page_name":"ChristophBinkelmann","display_name":"Christoph Binkelmann","profile_url":"https://badw.academia.edu/ChristophBinkelmann?f_ri=6202","photo":"https://0.academia-photos.com/68297554/65053638/53383817/s65_christoph.binkelmann.jpg"}</script></span></span></li><li class="js-paper-rank-work_57207070 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="57207070"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 57207070, container: ".js-paper-rank-work_57207070", }); 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$(".js-view-count[data-work-id=57207070]").text(description); $(".js-view-count-work_57207070").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_57207070").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="57207070"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="16031" rel="nofollow" href="https://www.academia.edu/Documents/in/Immanuel_Kant">Immanuel Kant</a>, <script data-card-contents-for-ri="16031" type="text/json">{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="480954" rel="nofollow" href="https://www.academia.edu/Documents/in/Classical_German_Philosophy">Classical German Philosophy</a>, <script data-card-contents-for-ri="480954" type="text/json">{"id":480954,"name":"Classical German Philosophy","url":"https://www.academia.edu/Documents/in/Classical_German_Philosophy?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="534052" rel="nofollow" href="https://www.academia.edu/Documents/in/Popular_Philosophy">Popular Philosophy</a><script data-card-contents-for-ri="534052" type="text/json">{"id":534052,"name":"Popular Philosophy","url":"https://www.academia.edu/Documents/in/Popular_Philosophy?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=57207070]'), work: {"id":57207070,"title":"Denken fürs Volk? Popularphilosophie vor und nach Kant.","created_at":"2021-10-11T08:09:00.770-07:00","url":"https://www.academia.edu/57207070/Denken_f%C3%BCrs_Volk_Popularphilosophie_vor_und_nach_Kant?f_ri=6202","dom_id":"work_57207070","summary":"Wörtlich übersetzt bedeutet Popularphilosophie (lat. philosophia popularis) eine dem Volk zugehörige oder dasselbe betreffende Philosophie, salopp gesagt: ein Denken fürs Volk. Mit dieser Übersetzung sind sämtliche Ambi-oder Polyvalenzen der Popularphilosophie offenkundig. Denn was impliziert es für die Philosophie, ein Denken fürs Volk zu sein? Zunächst kann man darunter ein Denken verstehen, das sich den Bedürfnissen, Obliegenheiten, Interessen und Problemen des Volks widmet und gerade davon absieht, weltferne, spekulative Gegenstände zu thematisieren. Die Popularphilosophie distanziert sich auf diese Weise von der sogenannten Schul-oder wissenschaftlichen Philosophie im Allgemeinen, der Metaphysik im Besonderen. Stattdessen zielt ein Denken fürs Volk eher auf ein praktisches Wissen, auf Weisheit oder Klugheit, wenn man so will, statt auf theoretisches Wissen, auf Wissenschaftlichkeit. Doch damit ist über das Verhältnis der Popularphilosophie zur Schulphilosophie noch gar nichts ausgesagt. Möglicherweise besteht zwischen ihnen eine Konkurrenzsituation; sie kämpfen beide um das Monopol, die einzig wahre Philosophie zu sein. Oder versteht sich die Popularphilosophie vielmehr als Ergänzung, Anwendung oder Übersetzung der Schulphilosophie in den praktischen, lebensweltlichen Kontext? Die bereits in der Antike geläufige Unterscheidung esoterischer von exoterischen Schriften scheint diesem Verständnis nahezukommen.¹ Dies verweist zugleich auf einen weiteren wesentlichen Unterschied zwischen beiden Spielarten der Philosophie, nämlich die Darstellungsform: Während die Schulphilosophie auf Mittel und Instrumente des wissenschaftlichen Diskurses zurückgreift (Begründung durch Deduktion, Syllogismus, Beweis), präferiert ¹ Diese Verwendung findet sich bei Cicero, wonach die Schriften des Aristoteles in esoterische und exoterische zu unterscheiden sind (vgl. De fin. V, 12). Dass Aristoteles und möglicherweise Platon sie im selben Sinne verstanden haben, ist umstritten. Vgl. Art.","downloadable_attachments":[{"id":72217304,"asset_id":57207070,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":68297554,"first_name":"Christoph","last_name":"Binkelmann","domain_name":"badw","page_name":"ChristophBinkelmann","display_name":"Christoph Binkelmann","profile_url":"https://badw.academia.edu/ChristophBinkelmann?f_ri=6202","photo":"https://0.academia-photos.com/68297554/65053638/53383817/s65_christoph.binkelmann.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202","nofollow":true},{"id":480954,"name":"Classical German Philosophy","url":"https://www.academia.edu/Documents/in/Classical_German_Philosophy?f_ri=6202","nofollow":true},{"id":534052,"name":"Popular Philosophy","url":"https://www.academia.edu/Documents/in/Popular_Philosophy?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_38313075" data-work_id="38313075" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38313075/Kant_and_Reinholds_Dilemma">Kant and Reinhold's Dilemma</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Contrary to Reinhold's theoretical discussion of Kant's philosophy, his practical critique and its underlying action theory and theory of freedom have been neglected in scholarship. In my paper, I shall reconstruct Reinhold’s practical... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38313075" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Contrary to Reinhold's theoretical discussion of Kant's philosophy, his practical critique and its underlying action theory and theory of freedom have been neglected in scholarship. In my paper, I shall reconstruct Reinhold’s practical philosophy after Kant. For that purpose, I will concentrate on the so-called “Reinhold’s Dilemma,” which concerns the problem of moral imputability in the case of evil actions in Kant. I show how Reinhold tried to escape this dilemma by introducing an elaborated action theory and theory of individual freedom. I shall argue that Reinhold’s account of freedom to act according and against the moral law is not best understood in terms of freedom of indifference, but rather in terms of a freedom to balance reasons on the basis of first and second-order volitions. I shall also discuss Kant’s attempt to escape Reinhold’s Dilemma in his late Metaphysics of Morals. Finally, I will evaluate Reinhold’s systematic siginificance by relating his theory of individual freedom with recent conceptions of volitional self-determination.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38313075" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a6a8d7bc2a2e23539398bdad9144cb1a" rel="nofollow" data-download="{"attachment_id":58362164,"asset_id":38313075,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58362164/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="203989" href="https://uni-augsburg.academia.edu/JoergNoller">Joerg Noller</a><script data-card-contents-for-user="203989" type="text/json">{"id":203989,"first_name":"Joerg","last_name":"Noller","domain_name":"uni-augsburg","page_name":"JoergNoller","display_name":"Joerg Noller","profile_url":"https://uni-augsburg.academia.edu/JoergNoller?f_ri=6202","photo":"https://0.academia-photos.com/203989/699136/168243449/s65_joerg.noller.jpg"}</script></span></span></li><li class="js-paper-rank-work_38313075 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38313075"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38313075, container: ".js-paper-rank-work_38313075", }); 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$(".js-view-count[data-work-id=38313075]").text(description); $(".js-view-count-work_38313075").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38313075").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38313075"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8291" rel="nofollow" href="https://www.academia.edu/Documents/in/Kants_Practical_Philosophy">Kant's Practical Philosophy</a>, <script data-card-contents-for-ri="8291" type="text/json">{"id":8291,"name":"Kant's Practical Philosophy","url":"https://www.academia.edu/Documents/in/Kants_Practical_Philosophy?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="292216" rel="nofollow" href="https://www.academia.edu/Documents/in/Karl_Leonhard_Reinhold">Karl Leonhard Reinhold</a><script data-card-contents-for-ri="292216" type="text/json">{"id":292216,"name":"Karl Leonhard Reinhold","url":"https://www.academia.edu/Documents/in/Karl_Leonhard_Reinhold?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38313075]'), work: {"id":38313075,"title":"Kant and Reinhold's Dilemma","created_at":"2019-02-08T13:48:05.721-08:00","url":"https://www.academia.edu/38313075/Kant_and_Reinholds_Dilemma?f_ri=6202","dom_id":"work_38313075","summary":"Contrary to Reinhold's theoretical discussion of Kant's philosophy, his practical critique and its underlying action theory and theory of freedom have been neglected in scholarship. In my paper, I shall reconstruct Reinhold’s practical philosophy after Kant. For that purpose, I will concentrate on the so-called “Reinhold’s Dilemma,” which concerns the problem of moral imputability in the case of evil actions in Kant. I show how Reinhold tried to escape this dilemma by introducing an elaborated action theory and theory of individual freedom. I shall argue that Reinhold’s account of freedom to act according and against the moral law is not best understood in terms of freedom of indifference, but rather in terms of a freedom to balance reasons on the basis of first and second-order volitions. I shall also discuss Kant’s attempt to escape Reinhold’s Dilemma in his late Metaphysics of Morals. Finally, I will evaluate Reinhold’s systematic siginificance by relating his theory of individual freedom with recent conceptions of volitional self-determination.","downloadable_attachments":[{"id":58362164,"asset_id":38313075,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":203989,"first_name":"Joerg","last_name":"Noller","domain_name":"uni-augsburg","page_name":"JoergNoller","display_name":"Joerg Noller","profile_url":"https://uni-augsburg.academia.edu/JoergNoller?f_ri=6202","photo":"https://0.academia-photos.com/203989/699136/168243449/s65_joerg.noller.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":8291,"name":"Kant's Practical Philosophy","url":"https://www.academia.edu/Documents/in/Kants_Practical_Philosophy?f_ri=6202","nofollow":true},{"id":292216,"name":"Karl Leonhard Reinhold","url":"https://www.academia.edu/Documents/in/Karl_Leonhard_Reinhold?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_3483876" data-work_id="3483876" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/3483876/Self_and_Other_in_Hegels_Phenomenology_of_Spirit">Self and Other in Hegel's Phenomenology of Spirit</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">A overview of the "Self-Consciousness" chapter of Hegel's Phenomenology of Spirit. I analyze the basic significance of each of the three themes of the chapter, (which Hegel calls "desire," "recognition," and "thought"), and I consider... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_3483876" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">A overview of the "Self-Consciousness" chapter of Hegel's Phenomenology of Spirit.  I analyze the basic significance of each of the three themes of the chapter, (which Hegel calls "desire," "recognition," and "thought"), and I consider how the relationship between self and other is constituted in each of these fundamental relationships.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3483876" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="39308e3944c77c9e5512aad48a1d8011" rel="nofollow" data-download="{"attachment_id":31230383,"asset_id":3483876,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31230383/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="141187" href="https://uoguelph.academia.edu/JohnRusson">John Russon</a><script data-card-contents-for-user="141187" type="text/json">{"id":141187,"first_name":"John","last_name":"Russon","domain_name":"uoguelph","page_name":"JohnRusson","display_name":"John Russon","profile_url":"https://uoguelph.academia.edu/JohnRusson?f_ri=6202","photo":"https://0.academia-photos.com/141187/37450/34397/s65_john.russon.jpg"}</script></span></span></li><li class="js-paper-rank-work_3483876 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3483876"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3483876, container: ".js-paper-rank-work_3483876", }); 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I analyze the basic significance of each of the three themes of the chapter, (which Hegel calls \"desire,\" \"recognition,\" and \"thought\"), and I consider how the relationship between self and other is constituted in each of these fundamental relationships.","downloadable_attachments":[{"id":31230383,"asset_id":3483876,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":141187,"first_name":"John","last_name":"Russon","domain_name":"uoguelph","page_name":"JohnRusson","display_name":"John Russon","profile_url":"https://uoguelph.academia.edu/JohnRusson?f_ri=6202","photo":"https://0.academia-photos.com/141187/37450/34397/s65_john.russon.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=6202","nofollow":true},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology?f_ri=6202","nofollow":true},{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202"},{"id":8189,"name":"Politics of Recognition","url":"https://www.academia.edu/Documents/in/Politics_of_Recognition?f_ri=6202"},{"id":12677,"name":"Desire","url":"https://www.academia.edu/Documents/in/Desire?f_ri=6202"},{"id":12824,"name":"Intersubjectivity","url":"https://www.academia.edu/Documents/in/Intersubjectivity?f_ri=6202"},{"id":16206,"name":"Dialectic","url":"https://www.academia.edu/Documents/in/Dialectic?f_ri=6202"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=6202"},{"id":68560,"name":"The Hegelian Recognition / The Dialectic of Master and Slave Relationship","url":"https://www.academia.edu/Documents/in/The_Hegelian_Recognition_The_Dialectic_of_Master_and_Slave_Relationship?f_ri=6202"},{"id":142899,"name":"Thought","url":"https://www.academia.edu/Documents/in/Thought?f_ri=6202"},{"id":528730,"name":"Self and the Other","url":"https://www.academia.edu/Documents/in/Self_and_the_Other?f_ri=6202"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_39710720" data-work_id="39710720" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/39710720/Cassirer_Ernst_Schillers_philosophische_Weltansicht">Cassirer, Ernst. Schillers philosophische Weltansicht</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Band 12 der »Nachgelassenen Manuskripte und Texte« umfasst vor allem das gründlich ausgearbeitete Vorlesungsmanuskript der 1920/21 in Hamburg gehaltenen Vorlesung »Schillers philosophische Weltansicht«. Cassirer argumentiert darin in fünf... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_39710720" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Band 12 der »Nachgelassenen Manuskripte und Texte« umfasst vor allem das gründlich ausgearbeitete Vorlesungsmanuskript der 1920/21 in Hamburg gehaltenen Vorlesung »Schillers philosophische Weltansicht«. Cassirer argumentiert darin in fünf Kapiteln für die innere Bedingtheit von philosophischem System und dichterischem Schaffen bei Schiller. In Schillers Werk sieht er einen neuen Stil in der Philosophie entstehen, der sich dadurch auszeichnet, dass der philosophische, abstrakte Gedanke je immer schon eine gestaltete Form hat und philosophische und künstlerische Momente in einem inneren Abhängigkeitsverhältnis stehen. Philosophische Weltansicht ist zugleich auch die Weltansicht des Künstlers, und Kunst erhält damit eine herausragende Stellung im System der geistigen Kultur.<br /><br />Das Manuskript der Schiller-Vorlesung stellt neben dem Kapitel »Freiheitsproblem und Formproblem in der klassischen Ästhetik« in »Freiheit und Form« von 1916 die intensivste direkte Auseinandersetzung Cassirers mit Schiller dar. Der zeitgleich mit der Vorlesung erschienene Text aus »Idee und Gestalt«, »Die Methodik des Idealismus in Schillers philosophischen Schriften« (1921), erscheint vor dem Hintergrund des ausführlicheren Manuskripts als die Behandlung eines Spezialproblems – des Methodengedankens – innerhalb der größeren Fragen nach der Symbolfunktion der Kunst und der Rolle der ästhetischen Anschauung. Mit der Veröffentlichung des in diesem Band erschlossenen Manuskriptes wird auch deutlich, wie viel Cassirers eigene Antworten auf diese Fragen sich seiner Auseinandersetzung mit Schiller verdanken.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/39710720" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="b238a1f43f3208916877012b0f5c652a" rel="nofollow" data-download="{"attachment_id":59887449,"asset_id":39710720,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/59887449/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="220213" href="https://mind-and-brain.academia.edu/JoergFingerhut">Joerg Fingerhut</a><script data-card-contents-for-user="220213" type="text/json">{"id":220213,"first_name":"Joerg","last_name":"Fingerhut","domain_name":"mind-and-brain","page_name":"JoergFingerhut","display_name":"Joerg Fingerhut","profile_url":"https://mind-and-brain.academia.edu/JoergFingerhut?f_ri=6202","photo":"https://0.academia-photos.com/220213/2686359/3126628/s65_joerg.fingerhut.jpg"}</script></span></span></li><li class="js-paper-rank-work_39710720 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="39710720"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 39710720, container: ".js-paper-rank-work_39710720", }); 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Schillers philosophische Weltansicht","created_at":"2019-06-27T11:49:58.626-07:00","url":"https://www.academia.edu/39710720/Cassirer_Ernst_Schillers_philosophische_Weltansicht?f_ri=6202","dom_id":"work_39710720","summary":"Band 12 der »Nachgelassenen Manuskripte und Texte« umfasst vor allem das gründlich ausgearbeitete Vorlesungsmanuskript der 1920/21 in Hamburg gehaltenen Vorlesung »Schillers philosophische Weltansicht«. Cassirer argumentiert darin in fünf Kapiteln für die innere Bedingtheit von philosophischem System und dichterischem Schaffen bei Schiller. In Schillers Werk sieht er einen neuen Stil in der Philosophie entstehen, der sich dadurch auszeichnet, dass der philosophische, abstrakte Gedanke je immer schon eine gestaltete Form hat und philosophische und künstlerische Momente in einem inneren Abhängigkeitsverhältnis stehen. Philosophische Weltansicht ist zugleich auch die Weltansicht des Künstlers, und Kunst erhält damit eine herausragende Stellung im System der geistigen Kultur.\n\nDas Manuskript der Schiller-Vorlesung stellt neben dem Kapitel »Freiheitsproblem und Formproblem in der klassischen Ästhetik« in »Freiheit und Form« von 1916 die intensivste direkte Auseinandersetzung Cassirers mit Schiller dar. Der zeitgleich mit der Vorlesung erschienene Text aus »Idee und Gestalt«, »Die Methodik des Idealismus in Schillers philosophischen Schriften« (1921), erscheint vor dem Hintergrund des ausführlicheren Manuskripts als die Behandlung eines Spezialproblems – des Methodengedankens – innerhalb der größeren Fragen nach der Symbolfunktion der Kunst und der Rolle der ästhetischen Anschauung. Mit der Veröffentlichung des in diesem Band erschlossenen Manuskriptes wird auch deutlich, wie viel Cassirers eigene Antworten auf diese Fragen sich seiner Auseinandersetzung mit Schiller verdanken.\n","downloadable_attachments":[{"id":59887449,"asset_id":39710720,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":220213,"first_name":"Joerg","last_name":"Fingerhut","domain_name":"mind-and-brain","page_name":"JoergFingerhut","display_name":"Joerg Fingerhut","profile_url":"https://mind-and-brain.academia.edu/JoergFingerhut?f_ri=6202","photo":"https://0.academia-photos.com/220213/2686359/3126628/s65_joerg.fingerhut.jpg"}],"research_interests":[{"id":4195,"name":"Cultural Theory","url":"https://www.academia.edu/Documents/in/Cultural_Theory?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":15622,"name":"German Literature and Culture","url":"https://www.academia.edu/Documents/in/German_Literature_and_Culture?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9998503" data-work_id="9998503" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9998503/Swami_Vivekanandas_Ved%C4%81ntic_Critique_of_Schopenhauers_Doctrine_of_the_Will_Philosophy_East_and_West_">Swami Vivekananda's Vedāntic Critique of Schopenhauer's Doctrine of the Will (Philosophy East and West)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This essay discusses Swami Vivekananda’s unduly neglected critical remarks on Arthur Schopenhauer’s philosophy, which are contained primarily in lectures delivered in America and England between 1895 and 1896. I argue that Vivekananda,... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9998503" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This essay discusses Swami Vivekananda’s unduly neglected critical remarks on Arthur Schopenhauer’s philosophy, which are contained primarily in lectures delivered in America and England between 1895 and 1896.  I argue that Vivekananda, one of the first commentators to critique Schopenhauer’s doctrine of the will from a Vedāntic standpoint, occupies a unique place in the late nineteenth-century reception of Schopenhauer’s philosophy.  To set the stage, I outline briefly in Part I the interpretations of two of Vivekananda’s contemporaries, Paul Deussen and Max Hecker, the pioneers in the field of Schopenhauer’s relation to Indian thought.  In Part II, I discuss Vivekananda’s critical remarks on Schopenhauer’s doctrine of the will and place them in dialogue with the views of Deussen and Hecker.  In contrast to Deussen and Hecker, Vivekananda claims that Schopenhauer equates the will with the noumenal thing in itself.  According to Vivekananda, Schopenhauer’s conception of the will as the noumenal reality is mistaken for two main reasons: first, the will is at least subject to time and hence cannot be identified with the Kantian thing in itself beyond time, space, and causality; second, Schopenhauer’s conception of the will as the noumenal thing in itself conflicts with the soteriological thesis that the will can be transcended through self-denial and asceticism.  Vivekananda also reproaches Schopenhauer for misinterpreting Vedānta, which conceives the noumenal reality not as the evil will but as the transcendental Ātman/Brahman beyond all willing and suffering.  In Part III, I argue that many of Vivekananda’s views on Schopenhauer’s doctrine of the will and its relationship to Vedānta and Buddhism find echoes in recent scholarly interpretations of Schopenhauer’s philosophy.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9998503" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="fc45e6333192024f7fcaa9a46e70ab48" rel="nofollow" data-download="{"attachment_id":54990411,"asset_id":9998503,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/54990411/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="590076" href="https://rkmvu.academia.edu/SwamiMedhananda">Swami Medhananda</a><script data-card-contents-for-user="590076" type="text/json">{"id":590076,"first_name":"Swami","last_name":"Medhananda","domain_name":"rkmvu","page_name":"SwamiMedhananda","display_name":"Swami Medhananda","profile_url":"https://rkmvu.academia.edu/SwamiMedhananda?f_ri=6202","photo":"https://0.academia-photos.com/590076/208422/138366046/s65_swami.medhananda.jpg"}</script></span></span></li><li class="js-paper-rank-work_9998503 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9998503"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9998503, container: ".js-paper-rank-work_9998503", }); 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I argue that Vivekananda, one of the first commentators to critique Schopenhauer’s doctrine of the will from a Vedāntic standpoint, occupies a unique place in the late nineteenth-century reception of Schopenhauer’s philosophy. To set the stage, I outline briefly in Part I the interpretations of two of Vivekananda’s contemporaries, Paul Deussen and Max Hecker, the pioneers in the field of Schopenhauer’s relation to Indian thought. In Part II, I discuss Vivekananda’s critical remarks on Schopenhauer’s doctrine of the will and place them in dialogue with the views of Deussen and Hecker. In contrast to Deussen and Hecker, Vivekananda claims that Schopenhauer equates the will with the noumenal thing in itself. According to Vivekananda, Schopenhauer’s conception of the will as the noumenal reality is mistaken for two main reasons: first, the will is at least subject to time and hence cannot be identified with the Kantian thing in itself beyond time, space, and causality; second, Schopenhauer’s conception of the will as the noumenal thing in itself conflicts with the soteriological thesis that the will can be transcended through self-denial and asceticism. Vivekananda also reproaches Schopenhauer for misinterpreting Vedānta, which conceives the noumenal reality not as the evil will but as the transcendental Ātman/Brahman beyond all willing and suffering. In Part III, I argue that many of Vivekananda’s views on Schopenhauer’s doctrine of the will and its relationship to Vedānta and Buddhism find echoes in recent scholarly interpretations of Schopenhauer’s philosophy.","downloadable_attachments":[{"id":54990411,"asset_id":9998503,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":590076,"first_name":"Swami","last_name":"Medhananda","domain_name":"rkmvu","page_name":"SwamiMedhananda","display_name":"Swami Medhananda","profile_url":"https://rkmvu.academia.edu/SwamiMedhananda?f_ri=6202","photo":"https://0.academia-photos.com/590076/208422/138366046/s65_swami.medhananda.jpg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=6202","nofollow":true},{"id":1021,"name":"Comparative Philosophy","url":"https://www.academia.edu/Documents/in/Comparative_Philosophy?f_ri=6202","nofollow":true},{"id":1221,"name":"Indian Philosophy","url":"https://www.academia.edu/Documents/in/Indian_Philosophy?f_ri=6202","nofollow":true},{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202"},{"id":9006,"name":"Schopenhauer","url":"https://www.academia.edu/Documents/in/Schopenhauer?f_ri=6202"},{"id":19943,"name":"Arthur Schopenhauer","url":"https://www.academia.edu/Documents/in/Arthur_Schopenhauer?f_ri=6202"},{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202"},{"id":25218,"name":"Advaita Vedanta","url":"https://www.academia.edu/Documents/in/Advaita_Vedanta?f_ri=6202"},{"id":28810,"name":"Vedanta and 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work_36295235" data-work_id="36295235" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/36295235/%CE%9C%CE%B9%CE%B1_%CF%80%CE%B5%CF%81%CE%B9%CE%B4%CE%B9%CE%AC%CE%B2%CE%B1%CF%83%CE%B7_%CF%83%CF%84%CE%B7%CE%BD_%CE%B1%CE%B9%CF%83%CE%B8%CE%B7%CF%84%CE%B9%CE%BA%CE%AE_%CE%B8%CE%B5%CF%89%CF%81%CE%AF%CE%B1_%CF%84%CE%BF%CF%85_%CE%A7%CE%AD%CE%B3%CE%BA%CE%B5%CE%BB_2018_">Μια περιδιάβαση στην αισθητική θεωρία του Χέγκελ [2018]</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Αποτελεί μια σύντομη (<2000 λ.) και επιλεκτική παρουσίαση (περιδιάβαση) της αισθητικής θεωρίας του Χέγκελ.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm 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class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="13631421" href="https://en-uoa-gr.academia.edu/PavlosSilvestros">Pavlos Silvestros</a><script data-card-contents-for-user="13631421" type="text/json">{"id":13631421,"first_name":"Pavlos","last_name":"Silvestros","domain_name":"en-uoa-gr","page_name":"PavlosSilvestros","display_name":"Pavlos Silvestros","profile_url":"https://en-uoa-gr.academia.edu/PavlosSilvestros?f_ri=6202","photo":"https://0.academia-photos.com/13631421/8273415/31026430/s65_pavlos.silvestros.jpg"}</script></span></span></li><li class="js-paper-rank-work_36295235 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="36295235"><i class="u-m1x fa fa-bar-chart"></i><strong 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href="https://www.academia.edu/Documents/in/Aesthetics">Aesthetics</a>, <script data-card-contents-for-ri="808" type="text/json">{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="620285" rel="nofollow" href="https://www.academia.edu/Documents/in/History_of_Philosophy">History of Philosophy</a><script data-card-contents-for-ri="620285" type="text/json">{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=36295235]'), work: {"id":36295235,"title":"Μια περιδιάβαση στην αισθητική θεωρία του Χέγκελ [2018]","created_at":"2018-03-31T00:39:49.089-07:00","url":"https://www.academia.edu/36295235/%CE%9C%CE%B9%CE%B1_%CF%80%CE%B5%CF%81%CE%B9%CE%B4%CE%B9%CE%AC%CE%B2%CE%B1%CF%83%CE%B7_%CF%83%CF%84%CE%B7%CE%BD_%CE%B1%CE%B9%CF%83%CE%B8%CE%B7%CF%84%CE%B9%CE%BA%CE%AE_%CE%B8%CE%B5%CF%89%CF%81%CE%AF%CE%B1_%CF%84%CE%BF%CF%85_%CE%A7%CE%AD%CE%B3%CE%BA%CE%B5%CE%BB_2018_?f_ri=6202","dom_id":"work_36295235","summary":"Αποτελεί μια σύντομη (\u003c2000 λ.) και επιλεκτική παρουσίαση (περιδιάβαση) της αισθητικής θεωρίας του Χέγκελ.\n\n","downloadable_attachments":[{"id":56201885,"asset_id":36295235,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":13631421,"first_name":"Pavlos","last_name":"Silvestros","domain_name":"en-uoa-gr","page_name":"PavlosSilvestros","display_name":"Pavlos Silvestros","profile_url":"https://en-uoa-gr.academia.edu/PavlosSilvestros?f_ri=6202","photo":"https://0.academia-photos.com/13631421/8273415/31026430/s65_pavlos.silvestros.jpg"}],"research_interests":[{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_25707799" data-work_id="25707799" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/25707799/KANTIAN_AND_NIETZSCHEAN_AESTHETICS_OF_HUMAN_NATURE_A_COMPARISON_BETWEEN_THE_BEAUTIFUL_SUBLIME_AND_APOLLONIAN_DIONYSIAN_DUALITIES">KANTIAN AND NIETZSCHEAN AESTHETICS OF HUMAN NATURE: A COMPARISON BETWEEN THE BEAUTIFUL/SUBLIME AND APOLLONIAN/DIONYSIAN DUALITIES</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_25707799" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible perceptions and supersensible representations into a new whole. Kantian and Nietzschean aesthetics are both aiming to see beyond the forms of objects to provide explanations for the nobility and sublimity of human art and life. We can safely say that Kant and Nietzsche used the dualities of the beautiful/sublime and Apollonian/Dionysian to advocate their general philosophical worldview, and that the initial formation (in Observations and The Birth of Tragedy) and final dissolution (in the Critique of Judgment and Zarathustra and other later works) of these dualities are determined by the gradually established telos of their philosophical endeavor. Therefore, by observing the evolution of these so-called dualities, Kaplama gathers important clues as to how Kant's and Nietzsche's aesthetics transformed into different ways to affirm human art and life. On the one hand, Kaplama argues, the Dionysian came to be the heart and soul of Nietzschean aesthetics and ethics, and the Apollonian (or the formal drive of individuation) was reduced into a mere aesthetic criterion. On the other, Kant treats the sublime (which is originally an idea-producing feeling and/or judgment) as a mere appendix to his Critique of Judgment and aesthetic theory teleologically reducing it into its possible moral consequences. This is why Schopenhauer calls the sublime " by far the most excellent thing in the Critique of Judgment " which touches on the real problem of aesthetics very closely but does not provide a real solution for it. Kant's forced teleological move is to make his theory of aesthetic judgment stand as a 'reaffirmation' of the <a href="http://www.cosmosandhistory.org" rel="nofollow">www.cosmosandhistory.org</a> 166</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/25707799" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4e868fda4da1c89a3aa36c356671d370" rel="nofollow" data-download="{"attachment_id":46053399,"asset_id":25707799,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/46053399/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="32280679" href="https://usp-fj.academia.edu/ErmanKaplama">Erman Kaplama</a><script data-card-contents-for-user="32280679" type="text/json">{"id":32280679,"first_name":"Erman","last_name":"Kaplama","domain_name":"usp-fj","page_name":"ErmanKaplama","display_name":"Erman Kaplama","profile_url":"https://usp-fj.academia.edu/ErmanKaplama?f_ri=6202","photo":"https://0.academia-photos.com/32280679/9658489/17933193/s65_erman.kaplama.png"}</script></span></span></li><li class="js-paper-rank-work_25707799 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="25707799"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 25707799, container: ".js-paper-rank-work_25707799", }); 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$(".js-view-count[data-work-id=25707799]").text(description); $(".js-view-count-work_25707799").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_25707799").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="25707799"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">12</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="803" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy">Philosophy</a>, <script data-card-contents-for-ri="803" type="text/json">{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="804" rel="nofollow" href="https://www.academia.edu/Documents/in/Metaphysics">Metaphysics</a>, <script data-card-contents-for-ri="804" type="text/json">{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="808" rel="nofollow" href="https://www.academia.edu/Documents/in/Aesthetics">Aesthetics</a>, <script data-card-contents-for-ri="808" type="text/json">{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="814" rel="nofollow" href="https://www.academia.edu/Documents/in/Ethics">Ethics</a><script data-card-contents-for-ri="814" type="text/json">{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=25707799]'), work: {"id":25707799,"title":"KANTIAN AND NIETZSCHEAN AESTHETICS OF HUMAN NATURE: A COMPARISON BETWEEN THE BEAUTIFUL/SUBLIME AND APOLLONIAN/DIONYSIAN DUALITIES","created_at":"2016-05-29T17:09:19.702-07:00","url":"https://www.academia.edu/25707799/KANTIAN_AND_NIETZSCHEAN_AESTHETICS_OF_HUMAN_NATURE_A_COMPARISON_BETWEEN_THE_BEAUTIFUL_SUBLIME_AND_APOLLONIAN_DIONYSIAN_DUALITIES?f_ri=6202","dom_id":"work_25707799","summary":"Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible perceptions and supersensible representations into a new whole. Kantian and Nietzschean aesthetics are both aiming to see beyond the forms of objects to provide explanations for the nobility and sublimity of human art and life. We can safely say that Kant and Nietzsche used the dualities of the beautiful/sublime and Apollonian/Dionysian to advocate their general philosophical worldview, and that the initial formation (in Observations and The Birth of Tragedy) and final dissolution (in the Critique of Judgment and Zarathustra and other later works) of these dualities are determined by the gradually established telos of their philosophical endeavor. Therefore, by observing the evolution of these so-called dualities, Kaplama gathers important clues as to how Kant's and Nietzsche's aesthetics transformed into different ways to affirm human art and life. On the one hand, Kaplama argues, the Dionysian came to be the heart and soul of Nietzschean aesthetics and ethics, and the Apollonian (or the formal drive of individuation) was reduced into a mere aesthetic criterion. On the other, Kant treats the sublime (which is originally an idea-producing feeling and/or judgment) as a mere appendix to his Critique of Judgment and aesthetic theory teleologically reducing it into its possible moral consequences. This is why Schopenhauer calls the sublime \" by far the most excellent thing in the Critique of Judgment \" which touches on the real problem of aesthetics very closely but does not provide a real solution for it. Kant's forced teleological move is to make his theory of aesthetic judgment stand as a 'reaffirmation' of the www.cosmosandhistory.org 166","downloadable_attachments":[{"id":46053399,"asset_id":25707799,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":32280679,"first_name":"Erman","last_name":"Kaplama","domain_name":"usp-fj","page_name":"ErmanKaplama","display_name":"Erman Kaplama","profile_url":"https://usp-fj.academia.edu/ErmanKaplama?f_ri=6202","photo":"https://0.academia-photos.com/32280679/9658489/17933193/s65_erman.kaplama.png"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=6202","nofollow":true},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=6202","nofollow":true},{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=6202","nofollow":true},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics?f_ri=6202","nofollow":true},{"id":951,"name":"Humanities","url":"https://www.academia.edu/Documents/in/Humanities?f_ri=6202"},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202"},{"id":8303,"name":"Friedrich Nietzsche","url":"https://www.academia.edu/Documents/in/Friedrich_Nietzsche?f_ri=6202"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202"},{"id":20221,"name":"The Sublime","url":"https://www.academia.edu/Documents/in/The_Sublime?f_ri=6202"},{"id":28324,"name":"Heraclitus","url":"https://www.academia.edu/Documents/in/Heraclitus?f_ri=6202"},{"id":68023,"name":"Beauty","url":"https://www.academia.edu/Documents/in/Beauty?f_ri=6202"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_67518876" data-work_id="67518876" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/67518876/On_subjects_objects_and_ground_Life_as_the_form_of_judgment_European_Journal_of_Philosophy_2021_">On subjects, objects, and ground: Life as the form of judgment, European Journal of Philosophy (2021)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this paper, I reply to the critics of my book, Hegel's Concept of Life, by taking up the question of how a science of pure thought thinking itself arrives at the conclusion that it must determine itself as life. In particular, I... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_67518876" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this paper, I reply to the critics of my book, Hegel's Concept of Life, by taking up the question of how a science of pure thought thinking itself arrives at the conclusion that it must determine itself as life. In particular, I consider how the logical concept of life informs Hegel's understanding of subjects, objects, and ground, and I also take up the relationship between logic and Realphilosophie in Hegel's system. Throughout, I aim to clarify and elaborate on one of the central arguments from my book, namely, that for Hegel, life is the primitive or original form of judgment. In a book rife with obscure philosophical puzzles, one of the most difficult puzzles to emerge in reading the Science of Logic is the following: why does the science of pure thinking, a science of thought thinking itself, arrive at the conclusion that it must determine itself as life? Why must the self-comprehension of pure thought ultimately comprehend its own essential activity as the activity of life? Immediately, one is struck by the sheer difficulty of bringing together two intuitively distinct modes of engagement: the austerity, formality, and abstraction required by the pursuit of pure thinking and logic on the one hand, and the vitality, dynamism, and concreteness of the phenomenon of life on the other. Although readers of Hegel are no strangers to the bringing together of opposites, this particular case poses special problems, not least because the Logic provides the method and central categories (the "thought-determinations") that are operative throughout the remainder of Hegel's philosophical system. In what follows, I will try to respond to this puzzle by clarifying one of the central lines of argument from my book, namely, that for Hegel, life is the primitive or original form of judgment. I am immensely grateful to my critics for providing an occasion for me to do so, and for the generous, thoughtful engagement that one always hopes for in philosophical debate. Responding to their critical questions concerning how life figures in Hegel's understanding of subjectivity, objectivity, and ground, as well as how we can best understand the relation between logic and Realphilosophie, will hopefully help to resolve the problem of how pure thinking and life are connected in Hegel's system.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/67518876" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ba7c2eb4b1ea47abc02553aa18c394be" rel="nofollow" data-download="{"attachment_id":78303779,"asset_id":67518876,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/78303779/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="331380" href="https://vanderbilt.academia.edu/KarenNg">Karen Ng</a><script data-card-contents-for-user="331380" type="text/json">{"id":331380,"first_name":"Karen","last_name":"Ng","domain_name":"vanderbilt","page_name":"KarenNg","display_name":"Karen Ng","profile_url":"https://vanderbilt.academia.edu/KarenNg?f_ri=6202","photo":"https://0.academia-photos.com/331380/138036/13920184/s65_karen.ng.jp2"}</script></span></span></li><li class="js-paper-rank-work_67518876 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="67518876"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 67518876, container: ".js-paper-rank-work_67518876", }); });</script></li><li class="js-percentile-work_67518876 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 67518876; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_67518876"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_67518876 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="67518876"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 67518876; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=67518876]").text(description); $(".js-view-count-work_67518876").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_67518876").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="67518876"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="18108" rel="nofollow" href="https://www.academia.edu/Documents/in/G.W.F._Hegel">G.W.F. Hegel</a>, <script data-card-contents-for-ri="18108" type="text/json">{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="47453" rel="nofollow" href="https://www.academia.edu/Documents/in/Post-Kantian_Philosophy">Post-Kantian Philosophy</a>, <script data-card-contents-for-ri="47453" type="text/json">{"id":47453,"name":"Post-Kantian Philosophy","url":"https://www.academia.edu/Documents/in/Post-Kantian_Philosophy?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="127827" rel="nofollow" href="https://www.academia.edu/Documents/in/German_romanticism_and_idealism">German romanticism and idealism</a><script data-card-contents-for-ri="127827" type="text/json">{"id":127827,"name":"German romanticism and idealism","url":"https://www.academia.edu/Documents/in/German_romanticism_and_idealism?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=67518876]'), work: {"id":67518876,"title":"On subjects, objects, and ground: Life as the form of judgment, European Journal of Philosophy (2021)","created_at":"2022-01-07T05:09:44.668-08:00","url":"https://www.academia.edu/67518876/On_subjects_objects_and_ground_Life_as_the_form_of_judgment_European_Journal_of_Philosophy_2021_?f_ri=6202","dom_id":"work_67518876","summary":"In this paper, I reply to the critics of my book, Hegel's Concept of Life, by taking up the question of how a science of pure thought thinking itself arrives at the conclusion that it must determine itself as life. In particular, I consider how the logical concept of life informs Hegel's understanding of subjects, objects, and ground, and I also take up the relationship between logic and Realphilosophie in Hegel's system. Throughout, I aim to clarify and elaborate on one of the central arguments from my book, namely, that for Hegel, life is the primitive or original form of judgment. In a book rife with obscure philosophical puzzles, one of the most difficult puzzles to emerge in reading the Science of Logic is the following: why does the science of pure thinking, a science of thought thinking itself, arrive at the conclusion that it must determine itself as life? Why must the self-comprehension of pure thought ultimately comprehend its own essential activity as the activity of life? Immediately, one is struck by the sheer difficulty of bringing together two intuitively distinct modes of engagement: the austerity, formality, and abstraction required by the pursuit of pure thinking and logic on the one hand, and the vitality, dynamism, and concreteness of the phenomenon of life on the other. Although readers of Hegel are no strangers to the bringing together of opposites, this particular case poses special problems, not least because the Logic provides the method and central categories (the \"thought-determinations\") that are operative throughout the remainder of Hegel's philosophical system. In what follows, I will try to respond to this puzzle by clarifying one of the central lines of argument from my book, namely, that for Hegel, life is the primitive or original form of judgment. I am immensely grateful to my critics for providing an occasion for me to do so, and for the generous, thoughtful engagement that one always hopes for in philosophical debate. Responding to their critical questions concerning how life figures in Hegel's understanding of subjectivity, objectivity, and ground, as well as how we can best understand the relation between logic and Realphilosophie, will hopefully help to resolve the problem of how pure thinking and life are connected in Hegel's system.","downloadable_attachments":[{"id":78303779,"asset_id":67518876,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":331380,"first_name":"Karen","last_name":"Ng","domain_name":"vanderbilt","page_name":"KarenNg","display_name":"Karen Ng","profile_url":"https://vanderbilt.academia.edu/KarenNg?f_ri=6202","photo":"https://0.academia-photos.com/331380/138036/13920184/s65_karen.ng.jp2"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=6202","nofollow":true},{"id":47453,"name":"Post-Kantian Philosophy","url":"https://www.academia.edu/Documents/in/Post-Kantian_Philosophy?f_ri=6202","nofollow":true},{"id":127827,"name":"German romanticism and idealism","url":"https://www.academia.edu/Documents/in/German_romanticism_and_idealism?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_186518 coauthored" data-work_id="186518" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/186518/Arthur_Schopenhauers_The_World_as_Will_and_Representation_Volume_1_2010_">Arthur Schopenhauer's The World as Will and Representation, Volume 1 (2010)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">First published in 1818, The World as Will and Representation contains Schopenhauer's entire philosophy, ranging through epistemology, metaphysics, philosophy of mind and action, aesthetics and philosophy of art, to ethics, the meaning of... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_186518" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">First published in 1818, The World as Will and Representation contains Schopenhauer's entire philosophy, ranging through epistemology, metaphysics, philosophy of mind and action, aesthetics and philosophy of art, to ethics, the meaning of life and the philosophy of religion, in an attempt to account for the world in all its significant aspects. It gives a unique and influential account of what is and is not of value in existence, the striving and pain of the human condition and the possibility of deliverance from it. This new translation of the first volume of what later became a two-volume work reflects the eloquence and power of Schopenhauer's prose and renders philosophical terms accurately and consistently. It offers an introduction, glossary of names and bibliography, and succinct editorial notes, including notes on the revisions of the text which Schopenhauer made in 1844 and 1859. <br /> <br />• A new accurate translation providing the reader with an up-to-date version of the text • Contains substantial introduction, editorial notes, bibliography, chronology and glossary for aiding those new to the subject and also for highlighting the connections between Schopenhauer and other philosophers and philosophical issues • Full editorial notes within the text provide a useful resource to higher level scholars</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/186518" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="14fe3b224ca5e490e10febf09a7973f2" rel="nofollow" data-download="{"attachment_id":40929976,"asset_id":186518,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/40929976/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="55856" href="https://utsa.academia.edu/AlistairWelchman">Alistair Welchman</a><script data-card-contents-for-user="55856" type="text/json">{"id":55856,"first_name":"Alistair","last_name":"Welchman","domain_name":"utsa","page_name":"AlistairWelchman","display_name":"Alistair Welchman","profile_url":"https://utsa.academia.edu/AlistairWelchman?f_ri=6202","photo":"https://0.academia-photos.com/55856/16566/21709514/s65_alistair.welchman.jpg"}</script></span></span><span class="u-displayInlineBlock InlineList-item-text"> and <span class="u-textDecorationUnderline u-clickable InlineList-item-text js-work-more-authors-186518">+2</span><div class="hidden js-additional-users-186518"><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://soton.academia.edu/ChristopherJanaway">Christopher Janaway</a></span></div><div><span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a href="https://trinity.academia.edu/JudithNorman">Judith Norman</a></span></div></div></span><script>(function(){ var popoverSettings = { el: $('.js-work-more-authors-186518'), placement: 'bottom', hide_delay: 200, html: true, content: function(){ return $('.js-additional-users-186518').html(); 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It gives a unique and influential account of what is and is not of value in existence, the striving and pain of the human condition and the possibility of deliverance from it. This new translation of the first volume of what later became a two-volume work reflects the eloquence and power of Schopenhauer's prose and renders philosophical terms accurately and consistently. It offers an introduction, glossary of names and bibliography, and succinct editorial notes, including notes on the revisions of the text which Schopenhauer made in 1844 and 1859.\r\n\r\n• A new accurate translation providing the reader with an up-to-date version of the text • Contains substantial introduction, editorial notes, bibliography, chronology and glossary for aiding those new to the subject and also for highlighting the connections between Schopenhauer and other philosophers and philosophical issues • Full editorial notes within the text provide a useful resource to higher level scholars\r\n\r\n","downloadable_attachments":[{"id":40929976,"asset_id":186518,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":55856,"first_name":"Alistair","last_name":"Welchman","domain_name":"utsa","page_name":"AlistairWelchman","display_name":"Alistair Welchman","profile_url":"https://utsa.academia.edu/AlistairWelchman?f_ri=6202","photo":"https://0.academia-photos.com/55856/16566/21709514/s65_alistair.welchman.jpg"},{"id":3687998,"first_name":"Christopher","last_name":"Janaway","domain_name":"soton","page_name":"ChristopherJanaway","display_name":"Christopher Janaway","profile_url":"https://soton.academia.edu/ChristopherJanaway?f_ri=6202","photo":"https://0.academia-photos.com/3687998/1310405/1626343/s65_christopher.janaway.jpg"},{"id":64272,"first_name":"Judith","last_name":"Norman","domain_name":"trinity","page_name":"JudithNorman","display_name":"Judith Norman","profile_url":"https://trinity.academia.edu/JudithNorman?f_ri=6202","photo":"https://0.academia-photos.com/64272/18078/54771/s65_judith.norman.64272"}],"research_interests":[{"id":849,"name":"Kant","url":"https://www.academia.edu/Documents/in/Kant?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":9006,"name":"Schopenhauer","url":"https://www.academia.edu/Documents/in/Schopenhauer?f_ri=6202","nofollow":true},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202","nofollow":true},{"id":19943,"name":"Arthur Schopenhauer","url":"https://www.academia.edu/Documents/in/Arthur_Schopenhauer?f_ri=6202"},{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202"},{"id":42902,"name":"Nietzsche, Schopenhauer, German philosophy","url":"https://www.academia.edu/Documents/in/Nietzsche_Schopenhauer_German_philosophy?f_ri=6202"},{"id":47453,"name":"Post-Kantian Philosophy","url":"https://www.academia.edu/Documents/in/Post-Kantian_Philosophy?f_ri=6202"},{"id":66040,"name":"German Philosophy","url":"https://www.academia.edu/Documents/in/German_Philosophy?f_ri=6202"},{"id":127827,"name":"German romanticism and idealism","url":"https://www.academia.edu/Documents/in/German_romanticism_and_idealism?f_ri=6202"},{"id":256266,"name":"19th Century German Idealism","url":"https://www.academia.edu/Documents/in/19th_Century_German_Idealism?f_ri=6202"},{"id":657777,"name":"Kant and German idealism","url":"https://www.academia.edu/Documents/in/Kant_and_German_idealism?f_ri=6202"},{"id":717504,"name":"Schopenhauer's Philosophy","url":"https://www.academia.edu/Documents/in/Schopenhauers_Philosophy?f_ri=6202"},{"id":964424,"name":"The Philosophy of Arthur Schopenhauer","url":"https://www.academia.edu/Documents/in/The_Philosophy_of_Arthur_Schopenhauer?f_ri=6202"},{"id":1005692,"name":"German Idealism After Kant","url":"https://www.academia.edu/Documents/in/German_Idealism_After_Kant?f_ri=6202"},{"id":1015462,"name":"German Classic Philosophy (A.k.a. 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Riflessioni a partire dalla filosofia classica tedesca, FrancoAngeli, Milano 2020.</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized"><a href="http://ojs.francoangeli.it/_omp/index.php/oa/catalog/book/510?fbclid=IwAR1kePaq_Yq-hpJUZ63DNFlz1dpKcQfE3UXX8VdxRnZYQmnWuyUTl3CpL7o" rel="nofollow">http://ojs.francoangeli.it/_omp/index.php/oa/catalog/book/510?fbclid=IwAR1kePaq_Yq-hpJUZ63DNFlz1dpKcQfE3UXX8VdxRnZYQmnWuyUTl3CpL7o</a> Il volume riunisce contributi che, rispondendo ad un’esigenza oggi molto sentita, si interrogano sui... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43137311" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden"><a href="http://ojs.francoangeli.it/_omp/index.php/oa/catalog/book/510?fbclid=IwAR1kePaq_Yq-hpJUZ63DNFlz1dpKcQfE3UXX8VdxRnZYQmnWuyUTl3CpL7o" rel="nofollow">http://ojs.francoangeli.it/_omp/index.php/oa/catalog/book/510?fbclid=IwAR1kePaq_Yq-hpJUZ63DNFlz1dpKcQfE3UXX8VdxRnZYQmnWuyUTl3CpL7o</a><br /><br />Il volume riunisce contributi che, rispondendo ad un’esigenza oggi molto sentita, si interrogano sui concetti di libertà, responsabilità e imputazione: si tratta di categorie fondamentali non solo in ambito morale, per definire la colpa del soggetto agente, ma anche in ambito giuridico, per definire una pena che sia equa e giusta.<br />I saggi qui presentati analizzano, da un lato, le condizioni di attribuzione di responsabilità e di libertà all’essere umano; dall’altro, rintracciano forme di libertà anche in riferimento alla natura (tradizionalmente compresa come regno della necessità) e all’indagine filosofica stessa. Si dispiegano così differenti prospettive, che risultano complementari nella comune ricerca di un fondamento filosofico.<br />A partire da un classico della filosofia antica, Platone, si giungerà, passando attraverso le concezioni della libertà di Leibniz, Kant e Fichte, alla filosofia di Hegel, di cui proprio nel 2020 si celebra il duecentocinquantesimo anniversario della nascita, proseguendo da qui verso la contemporaneità. Ci si interrogherà, infine, sul significato della pratica filosofica e sulla responsabilità che essa comporta.<br /><br />Scritti di: G. Battistoni, G. Erle, S. Fuselli, P. Giuspoli, F.L. Marcolungo, F.<br />Menegoni, A. Moretto, A. Schmidt, K. Vieweg.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43137311" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="22b0505e827c0b92d6a22b23a551733a" rel="nofollow" data-download="{"attachment_id":63396313,"asset_id":43137311,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63396313/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="52252508" href="https://uinvr.academia.edu/GiuliaBattistoni">Giulia Battistoni</a><script data-card-contents-for-user="52252508" type="text/json">{"id":52252508,"first_name":"Giulia","last_name":"Battistoni","domain_name":"uinvr","page_name":"GiuliaBattistoni","display_name":"Giulia Battistoni","profile_url":"https://uinvr.academia.edu/GiuliaBattistoni?f_ri=6202","photo":"https://0.academia-photos.com/52252508/13820039/83271830/s65_giulia.battistoni.jpeg"}</script></span></span></li><li class="js-paper-rank-work_43137311 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43137311"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43137311, container: ".js-paper-rank-work_43137311", }); 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Riflessioni a partire dalla filosofia classica tedesca, FrancoAngeli, Milano 2020.","created_at":"2020-05-22T08:26:39.394-07:00","url":"https://www.academia.edu/43137311/Fondamenti_per_un_agire_responsabile_Riflessioni_a_partire_dalla_filosofia_classica_tedesca_FrancoAngeli_Milano_2020?f_ri=6202","dom_id":"work_43137311","summary":"http://ojs.francoangeli.it/_omp/index.php/oa/catalog/book/510?fbclid=IwAR1kePaq_Yq-hpJUZ63DNFlz1dpKcQfE3UXX8VdxRnZYQmnWuyUTl3CpL7o\n\nIl volume riunisce contributi che, rispondendo ad un’esigenza oggi molto sentita, si interrogano sui concetti di libertà, responsabilità e imputazione: si tratta di categorie fondamentali non solo in ambito morale, per definire la colpa del soggetto agente, ma anche in ambito giuridico, per definire una pena che sia equa e giusta.\nI saggi qui presentati analizzano, da un lato, le condizioni di attribuzione di responsabilità e di libertà all’essere umano; dall’altro, rintracciano forme di libertà anche in riferimento alla natura (tradizionalmente compresa come regno della necessità) e all’indagine filosofica stessa. Si dispiegano così differenti prospettive, che risultano complementari nella comune ricerca di un fondamento filosofico.\nA partire da un classico della filosofia antica, Platone, si giungerà, passando attraverso le concezioni della libertà di Leibniz, Kant e Fichte, alla filosofia di Hegel, di cui proprio nel 2020 si celebra il duecentocinquantesimo anniversario della nascita, proseguendo da qui verso la contemporaneità. Ci si interrogherà, infine, sul significato della pratica filosofica e sulla responsabilità che essa comporta.\n\nScritti di: G. Battistoni, G. Erle, S. Fuselli, P. Giuspoli, F.L. Marcolungo, F.\nMenegoni, A. Moretto, A. Schmidt, K. Vieweg.\n","downloadable_attachments":[{"id":63396313,"asset_id":43137311,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":52252508,"first_name":"Giulia","last_name":"Battistoni","domain_name":"uinvr","page_name":"GiuliaBattistoni","display_name":"Giulia Battistoni","profile_url":"https://uinvr.academia.edu/GiuliaBattistoni?f_ri=6202","photo":"https://0.academia-photos.com/52252508/13820039/83271830/s65_giulia.battistoni.jpeg"}],"research_interests":[{"id":2018,"name":"Plato","url":"https://www.academia.edu/Documents/in/Plato?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":6728,"name":"Philosophy Of Law","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Law?f_ri=6202","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true},{"id":8411,"name":"Émmanuel Lévinas","url":"https://www.academia.edu/Documents/in/%C3%89mmanuel_L%C3%A9vinas?f_ri=6202"},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202"},{"id":14805,"name":"Action Theory","url":"https://www.academia.edu/Documents/in/Action_Theory?f_ri=6202"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202"},{"id":29777,"name":"Free Will and Moral Responsibility","url":"https://www.academia.edu/Documents/in/Free_Will_and_Moral_Responsibility?f_ri=6202"},{"id":36855,"name":"Hans Jonas","url":"https://www.academia.edu/Documents/in/Hans_Jonas?f_ri=6202"},{"id":39854,"name":"Leibniz","url":"https://www.academia.edu/Documents/in/Leibniz?f_ri=6202"},{"id":480954,"name":"Classical German Philosophy","url":"https://www.academia.edu/Documents/in/Classical_German_Philosophy?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_3650100" data-work_id="3650100" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/3650100/Massekhet_Keritot_Text_Translation_and_Commentary_A_Feminist_Commentary_on_the_Babylonian_Talmud">Massekhet Keritot. Text, Translation, and Commentary. A Feminist Commentary on the Babylonian Talmud</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3650100" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8c77c66df352c6d4c66246958caecd56" rel="nofollow" data-download="{"attachment_id":31360455,"asset_id":3650100,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31360455/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2454254" href="https://unimore.academia.edu/FedericoDalBo">Federico Dal Bo</a><script data-card-contents-for-user="2454254" type="text/json">{"id":2454254,"first_name":"Federico","last_name":"Dal Bo","domain_name":"unimore","page_name":"FedericoDalBo","display_name":"Federico Dal Bo","profile_url":"https://unimore.academia.edu/FedericoDalBo?f_ri=6202","photo":"https://0.academia-photos.com/2454254/1052480/17356237/s65_federico.dal_bo.jpeg"}</script></span></span></li><li class="js-paper-rank-work_3650100 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3650100"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3650100, container: ".js-paper-rank-work_3650100", }); 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$(".js-view-count[data-work-id=3650100]").text(description); $(".js-view-count-work_3650100").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_3650100").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="3650100"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">55</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="94" rel="nofollow" href="https://www.academia.edu/Documents/in/Discourse_Analysis">Discourse Analysis</a>, <script data-card-contents-for-ri="94" type="text/json">{"id":94,"name":"Discourse Analysis","url":"https://www.academia.edu/Documents/in/Discourse_Analysis?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="106" rel="nofollow" href="https://www.academia.edu/Documents/in/Religion">Religion</a>, <script data-card-contents-for-ri="106" type="text/json">{"id":106,"name":"Religion","url":"https://www.academia.edu/Documents/in/Religion?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="128" rel="nofollow" href="https://www.academia.edu/Documents/in/History">History</a>, <script data-card-contents-for-ri="128" type="text/json">{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="696" rel="nofollow" href="https://www.academia.edu/Documents/in/Gender_Studies">Gender Studies</a><script data-card-contents-for-ri="696" type="text/json">{"id":696,"name":"Gender Studies","url":"https://www.academia.edu/Documents/in/Gender_Studies?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=3650100]'), work: {"id":3650100,"title":"Massekhet Keritot. 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World","url":"https://www.academia.edu/Documents/in/Greco-Roman_World?f_ri=6202"},{"id":148272,"name":"Tanach","url":"https://www.academia.edu/Documents/in/Tanach?f_ri=6202"},{"id":148273,"name":"Halacha","url":"https://www.academia.edu/Documents/in/Halacha?f_ri=6202"},{"id":183106,"name":"Babylonian talmud","url":"https://www.academia.edu/Documents/in/Babylonian_talmud?f_ri=6202"},{"id":445280,"name":"Hebrew Bible/Old Testament","url":"https://www.academia.edu/Documents/in/Hebrew_Bible_Old_Testament?f_ri=6202"},{"id":977606,"name":"Aramaic and Targum","url":"https://www.academia.edu/Documents/in/Aramaic_and_Targum?f_ri=6202"},{"id":1019152,"name":"History of Judaism In Antiquity","url":"https://www.academia.edu/Documents/in/History_of_Judaism_In_Antiquity?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_70310536" data-work_id="70310536" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/70310536/_Ideale_Gemeinschaft_oder_Fesseln_der_Tradition_Immanuel_Kants_Konzeption_der_Urteilskraft_und_ihre_Kritik_durch_die_Hermeneutik_">“‘Ideale Gemeinschaft’ oder ‘Fesseln der Tradition’? Immanuel Kants Konzeption der Urteilskraft und ihre Kritik durch die Hermeneutik”</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">If we turn from Kant’s definition of prejudice in the 'Critique of the Power of Judgement' to that of Gadamer in 'Truth and Method', then a fundamental difference between them becomes apparent. Whereas Kant calls on us in the spirit of... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_70310536" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">If we turn from Kant’s definition of prejudice in the 'Critique of the Power of Judgement' to that of Gadamer in 'Truth and Method', then a fundamental difference between them becomes apparent. Whereas Kant calls on us in the spirit of the Enlightenment to liberate ourselves from blind submission to prejudices, Gadamer speaks of prejudices as 'conditions of understanding' that constitute 'the historical reality of … being' (TM, 289).Thus, Gadamer, in contrast to Kant, attaches a positive meaning to the notion of prejudice. <br /> <br />Against the background of these contrasting conceptions of prejudice, I will argue that Gadamer's critique of reflecting judgement can be refuted through a precise analysis of Kant's concept. Starting with the distinction between determining and reflecting judgement, I will offer a more detailed explanation of the aesthetic principle underlying reflecting judgement (section 2). Then I will elucidate Gadamer's critique of Kant in terms of his notion of the hermeneutic circle (section 3), and go on to argue that Kant's conception involves a more innovative and reflexive component than that of Gadamer (section 4). In conclusion, I will offer some critical remarks on hermeneutics which will show that the methodology informing Gadamer's model is too conventionalist. It binds the subject to unquestionable traditional stipulations with regard to content and validity and is thus at odds with the principles of the Enlightenment. <br /> <br /> <br />Link to the paper: <a href="https://www.degruyter.com/document/doi/10.1515/9783110605389-017/html" rel="nofollow">https://www.degruyter.com/document/doi/10.1515/9783110605389-017/html</a></div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/70310536" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="6245e174ed15f44f16bf51e536b6179d" rel="nofollow" data-download="{"attachment_id":111725318,"asset_id":70310536,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/111725318/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="155492503" href="https://oxford.academia.edu/SophieForst">Sophie Forst</a><script data-card-contents-for-user="155492503" type="text/json">{"id":155492503,"first_name":"Sophie","last_name":"Forst","domain_name":"oxford","page_name":"SophieForst","display_name":"Sophie Forst","profile_url":"https://oxford.academia.edu/SophieForst?f_ri=6202","photo":"https://0.academia-photos.com/155492503/67150954/60940804/s65_sophie.forst.jpg"}</script></span></span></li><li class="js-paper-rank-work_70310536 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="70310536"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 70310536, container: ".js-paper-rank-work_70310536", }); });</script></li><li class="js-percentile-work_70310536 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 70310536; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_70310536"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_70310536 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="70310536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 70310536; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=70310536]").text(description); $(".js-view-count-work_70310536").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_70310536").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="70310536"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="5114" rel="nofollow" href="https://www.academia.edu/Documents/in/Hermeneutics">Hermeneutics</a>, <script data-card-contents-for-ri="5114" type="text/json">{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10266" rel="nofollow" href="https://www.academia.edu/Documents/in/Hans-Georg_Gadamer">Hans-Georg Gadamer</a>, <script data-card-contents-for-ri="10266" type="text/json">{"id":10266,"name":"Hans-Georg Gadamer","url":"https://www.academia.edu/Documents/in/Hans-Georg_Gadamer?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="16031" rel="nofollow" href="https://www.academia.edu/Documents/in/Immanuel_Kant">Immanuel Kant</a><script data-card-contents-for-ri="16031" type="text/json">{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=70310536]'), work: {"id":70310536,"title":"“‘Ideale Gemeinschaft’ oder ‘Fesseln der Tradition’? Immanuel Kants Konzeption der Urteilskraft und ihre Kritik durch die Hermeneutik”","created_at":"2022-02-03T02:27:22.214-08:00","url":"https://www.academia.edu/70310536/_Ideale_Gemeinschaft_oder_Fesseln_der_Tradition_Immanuel_Kants_Konzeption_der_Urteilskraft_und_ihre_Kritik_durch_die_Hermeneutik_?f_ri=6202","dom_id":"work_70310536","summary":"If we turn from Kant’s definition of prejudice in the 'Critique of the Power of Judgement' to that of Gadamer in 'Truth and Method', then a fundamental difference between them becomes apparent. Whereas Kant calls on us in the spirit of the Enlightenment to liberate ourselves from blind submission to prejudices, Gadamer speaks of prejudices as 'conditions of understanding' that constitute 'the historical reality of … being' (TM, 289).Thus, Gadamer, in contrast to Kant, attaches a positive meaning to the notion of prejudice.\r\n\r\nAgainst the background of these contrasting conceptions of prejudice, I will argue that Gadamer's critique of reflecting judgement can be refuted through a precise analysis of Kant's concept. Starting with the distinction between determining and reflecting judgement, I will offer a more detailed explanation of the aesthetic principle underlying reflecting judgement (section 2). Then I will elucidate Gadamer's critique of Kant in terms of his notion of the hermeneutic circle (section 3), and go on to argue that Kant's conception involves a more innovative and reflexive component than that of Gadamer (section 4). In conclusion, I will offer some critical remarks on hermeneutics which will show that the methodology informing Gadamer's model is too conventionalist. It binds the subject to unquestionable traditional stipulations with regard to content and validity and is thus at odds with the principles of the Enlightenment.\r\n\r\n\r\nLink to the paper: https://www.degruyter.com/document/doi/10.1515/9783110605389-017/html","downloadable_attachments":[{"id":111725318,"asset_id":70310536,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":155492503,"first_name":"Sophie","last_name":"Forst","domain_name":"oxford","page_name":"SophieForst","display_name":"Sophie Forst","profile_url":"https://oxford.academia.edu/SophieForst?f_ri=6202","photo":"https://0.academia-photos.com/155492503/67150954/60940804/s65_sophie.forst.jpg"}],"research_interests":[{"id":5114,"name":"Hermeneutics","url":"https://www.academia.edu/Documents/in/Hermeneutics?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":10266,"name":"Hans-Georg Gadamer","url":"https://www.academia.edu/Documents/in/Hans-Georg_Gadamer?f_ri=6202","nofollow":true},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202","nofollow":true},{"id":45844,"name":"Aesthetic theory","url":"https://www.academia.edu/Documents/in/Aesthetic_theory?f_ri=6202"},{"id":48063,"name":"Philosophy of the Enlightenment","url":"https://www.academia.edu/Documents/in/Philosophy_of_the_Enlightenment?f_ri=6202"},{"id":167913,"name":"Critique of Judgement","url":"https://www.academia.edu/Documents/in/Critique_of_Judgement?f_ri=6202"},{"id":167914,"name":"Kritik der Urteilskraft","url":"https://www.academia.edu/Documents/in/Kritik_der_Urteilskraft?f_ri=6202"},{"id":996370,"name":"Aesthetic Judgement","url":"https://www.academia.edu/Documents/in/Aesthetic_Judgement?f_ri=6202"},{"id":1679409,"name":"Truth and Method","url":"https://www.academia.edu/Documents/in/Truth_and_Method?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_11352226" data-work_id="11352226" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/11352226/_Alexandre_Koj%C3%A8ve_interpreta_Hegel_dalla_verit%C3%A0_della_certezza_di_s%C3%A9_al_coraggio_della_verit%C3%A0_">" Alexandre Kojève interpreta Hegel: dalla verità della certezza di sé al coraggio della verità "</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/11352226" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d896a0c781714a3059d7e6bc95a06d85" rel="nofollow" data-download="{"attachment_id":36924588,"asset_id":11352226,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/36924588/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="27571332" href="https://unina2.academia.edu/SabrinaNicol%C3%B2">Sabrina Nicolò</a><script data-card-contents-for-user="27571332" type="text/json">{"id":27571332,"first_name":"Sabrina","last_name":"Nicolò","domain_name":"unina2","page_name":"SabrinaNicolò","display_name":"Sabrina Nicolò","profile_url":"https://unina2.academia.edu/SabrinaNicol%C3%B2?f_ri=6202","photo":"https://0.academia-photos.com/27571332/7847126/20473278/s65_sabrina.nicol_.jpg"}</script></span></span></li><li class="js-paper-rank-work_11352226 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="11352226"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 11352226, container: ".js-paper-rank-work_11352226", }); });</script></li><li class="js-percentile-work_11352226 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11352226; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_11352226"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_11352226 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="11352226"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11352226; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11352226]").text(description); $(".js-view-count-work_11352226").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_11352226").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="11352226"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">13</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="3020" rel="nofollow" href="https://www.academia.edu/Documents/in/Idealism">Idealism</a>, <script data-card-contents-for-ri="3020" type="text/json">{"id":3020,"name":"Idealism","url":"https://www.academia.edu/Documents/in/Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="5178" rel="nofollow" href="https://www.academia.edu/Documents/in/Phenomenology">Phenomenology</a>, <script data-card-contents-for-ri="5178" type="text/json">{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a><script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=11352226]'), work: {"id":11352226,"title":"\" Alexandre Kojève interpreta Hegel: dalla verità della certezza di sé al coraggio della verità \"","created_at":"2015-03-10T07:00:25.558-07:00","url":"https://www.academia.edu/11352226/_Alexandre_Koj%C3%A8ve_interpreta_Hegel_dalla_verit%C3%A0_della_certezza_di_s%C3%A9_al_coraggio_della_verit%C3%A0_?f_ri=6202","dom_id":"work_11352226","summary":null,"downloadable_attachments":[{"id":36924588,"asset_id":11352226,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":27571332,"first_name":"Sabrina","last_name":"Nicolò","domain_name":"unina2","page_name":"SabrinaNicolò","display_name":"Sabrina Nicolò","profile_url":"https://unina2.academia.edu/SabrinaNicol%C3%B2?f_ri=6202","photo":"https://0.academia-photos.com/27571332/7847126/20473278/s65_sabrina.nicol_.jpg"}],"research_interests":[{"id":3020,"name":"Idealism","url":"https://www.academia.edu/Documents/in/Idealism?f_ri=6202","nofollow":true},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=6202"},{"id":42880,"name":"Alexandre Kojève","url":"https://www.academia.edu/Documents/in/Alexandre_Koj%C3%A8ve?f_ri=6202"},{"id":61251,"name":"Filosofía","url":"https://www.academia.edu/Documents/in/Filosof%C3%ADa?f_ri=6202"},{"id":79123,"name":"Fenomenología","url":"https://www.academia.edu/Documents/in/Fenomenolog%C3%ADa?f_ri=6202"},{"id":92517,"name":"Antropología","url":"https://www.academia.edu/Documents/in/Antropolog%C3%ADa?f_ri=6202"},{"id":100309,"name":"Storia","url":"https://www.academia.edu/Documents/in/Storia?f_ri=6202"},{"id":130458,"name":"Ateísmo","url":"https://www.academia.edu/Documents/in/Ate%C3%ADsmo?f_ri=6202"},{"id":363750,"name":"Phenomenology/Post-Phenomenology, Philosophical Hermeneutics, Early Frankfurt School and Walter Benjamin, Marx and Western Marxism, Kant, Hegel, Nietzsche, Social and Political Philosophy, Philosophy and Literatureocial and","url":"https://www.academia.edu/Documents/in/Phenomenology_Post-Phenomenology_Philosophical_Hermeneutics_Early_Frankfurt_School_and_Walter_Benj?f_ri=6202"},{"id":377286,"name":"Jean Hyppolite","url":"https://www.academia.edu/Documents/in/Jean_Hyppolite?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_25809213" data-work_id="25809213" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/25809213/Transcendence_and_Immanence">Transcendence and Immanence</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this paper I sketch the emergence of transcendence and immanence to the binary pair of opposites we know today. I show that such usage doesn't stretch back beyond Kant and that its real career only takes off in the 1830s. Major... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_25809213" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this paper I sketch the emergence of transcendence and immanence to the binary pair of opposites we know today. I show that such usage doesn't stretch back beyond Kant and that its real career only takes off in the 1830s. Major influences on this development are the debate about Spinoza's 'pantheism', Hegel's idealism, and the place of religion in the modern world. In a second part, I look at some historical scholarship of the time to illustrate how the duality of transcendence and immanence began to inform the reading of earlier religious history. I end by pointing to some new contexts that are beginning to emerge at the turn of the 20th century, notably Catholic thought, and which ensured that the popularity of that duality continued to grow.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/25809213" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a097f8c878cea5874a9a93f726a103b1" rel="nofollow" data-download="{"attachment_id":56506303,"asset_id":25809213,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/56506303/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2018" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a><script data-card-contents-for-user="2018" type="text/json">{"id":2018,"first_name":"Johannes","last_name":"Zachhuber","domain_name":"oxford","page_name":"JohannesZachhuber","display_name":"Johannes Zachhuber","profile_url":"https://oxford.academia.edu/JohannesZachhuber?f_ri=6202","photo":"https://0.academia-photos.com/2018/962/58309702/s65_johannes.zachhuber.jpg"}</script></span></span></li><li class="js-paper-rank-work_25809213 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="25809213"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 25809213, container: ".js-paper-rank-work_25809213", }); 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Dramenköniginnen bei Schiller und seinen Epigoninnen</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">, behandelt dieser Beitrag das Problem der Kanonisierung von Frauenliteratur. Zwei Interpretationen der ‚epigonalen' Dramen werden sowohl vorgeführt als auch analysiert. Die erste liest Birch-Pfeiffers und Ebner-Eschenbachs Dramen als... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_67812300" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">, behandelt dieser Beitrag das Problem der Kanonisierung von Frauenliteratur. Zwei Interpretationen der ‚epigonalen' Dramen werden sowohl vorgeführt als auch analysiert. 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Die erste liest Birch-Pfeiffers und Ebner-Eschenbachs Dramen als Schiller-Adaptationen und ‚feministische' Revisionen von Schillers konservativem Frauenbild, die zweite kontextualisiert sie innerhalb der Tradition historischer Dramen von zeitgenössischen Autorinnen.","downloadable_attachments":[{"id":78507863,"asset_id":67812300,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":210035087,"first_name":"Susanne","last_name":"Kord","domain_name":"independent","page_name":"SusanneKord","display_name":"Susanne Kord","profile_url":"https://independent.academia.edu/SusanneKord?f_ri=6202","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":128,"name":"History","url":"https://www.academia.edu/Documents/in/History?f_ri=6202","nofollow":true},{"id":384,"name":"German Studies","url":"https://www.academia.edu/Documents/in/German_Studies?f_ri=6202","nofollow":true},{"id":422,"name":"Computer 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u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/37262214/Sobre_uma_Filosofia_Neo_Hegeliana_Poss%C3%ADvel_e_seus_Conceitos_Chaves">Sobre uma Filosofia (Neo)Hegeliana Possível e seus Conceitos-Chaves</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Este texto foi elaborado para a discussão do (Neo)Hegelianismo aqui exposto no III Congresso Hegel em Diálogo: O Próprio Tempo Apreendido em Pensamento, realizado na Universidade Federal do Rio Grande do Norte, de 29 a 31 de agosto de... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_37262214" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Este texto foi elaborado para a discussão do (Neo)Hegelianismo aqui exposto no III Congresso Hegel em Diálogo: O Próprio Tempo Apreendido em Pensamento, realizado na Universidade Federal do Rio Grande do Norte, de 29 a 31 de agosto de 2018. <br />Resumo: Este artigo expõe sucintamente conceitos (filosofia, especulação, Absoluto, Razão, Sistema das Filosofias, Filosofia, Autoconsciência, em si e para si de uma autoconsciência, Sistema das Autoconsciências e Espírito) relativos a um (Neo)Hegelianismo atual, explicitando suas articulações e organização.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/37262214" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="821cae16dfd5ed20920d19d55b9d93b2" rel="nofollow" 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Kant´s Lectures/Kants Vorlesungen. DÖRFLINGER, LA ROCCA, LOUDEN, AZEVEDO MARQUES (Eds.)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">El libro es el resultado de una colección de conferencias del VIII Coloquio de Kant. Kants Vorlesungen, realizado en agosto de 2013 en la ciudad de Marília (Brasil). El texto tiene por base de su consideración las transcripciones de las... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_35783237" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">El libro es el resultado de una colección de conferencias del VIII Coloquio de Kant. Kants Vorlesungen, realizado en agosto de 2013 en la ciudad de Marília (Brasil). El texto tiene por base de su consideración las transcripciones de las lecciones realizadas por Kant para enseñar a sus estudiantes durante el período de su profesorado como Privatdozent (desde 1755) y como Ordinarius (desde 1770) en la Universidad de Königsberg. Esta obra cuenta con seis capítulos destinados a las lecciones de lógica, antropología, metafísica, derecho, ética y teología racional. En su totalidad el texto contiene diecisiete artículos precedidos por un ensayo que en su conjunto intentan explicar, cuestionar, contrastar y conectar lo mentado por Kant en sus lecciones con aquello publicado en el marco de su propia filosofía.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/35783237" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="35cc1cb83ebb22734108a297077a2485" rel="nofollow" data-download="{"attachment_id":55660226,"asset_id":35783237,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/55660226/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5337321" href="https://uni-heidelberg.academia.edu/Paula%C3%93rdenes">Paula Órdenes</a><script data-card-contents-for-user="5337321" type="text/json">{"id":5337321,"first_name":"Paula","last_name":"Órdenes","domain_name":"uni-heidelberg","page_name":"PaulaÓrdenes","display_name":"Paula Órdenes","profile_url":"https://uni-heidelberg.academia.edu/Paula%C3%93rdenes?f_ri=6202","photo":"https://0.academia-photos.com/5337321/2344488/105115041/s65_paula._rdenes.jpeg"}</script></span></span></li><li class="js-paper-rank-work_35783237 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="35783237"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 35783237, container: ".js-paper-rank-work_35783237", }); 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Kant´s Lectures/Kants Vorlesungen. DÖRFLINGER, LA ROCCA, LOUDEN, AZEVEDO MARQUES (Eds.)","created_at":"2018-01-29T03:46:05.618-08:00","url":"https://www.academia.edu/35783237/Rese%C3%B1a_Kant_s_Lectures_Kants_Vorlesungen_D%C3%96RFLINGER_LA_ROCCA_LOUDEN_AZEVEDO_MARQUES_Eds_?f_ri=6202","dom_id":"work_35783237","summary":"El libro es el resultado de una colección de conferencias del VIII Coloquio de Kant. Kants Vorlesungen, realizado en agosto de 2013 en la ciudad de Marília (Brasil). El texto tiene por base de su consideración las transcripciones de las lecciones realizadas por Kant para enseñar a sus estudiantes durante el período de su profesorado como Privatdozent (desde 1755) y como Ordinarius (desde 1770) en la Universidad de Königsberg. Esta obra cuenta con seis capítulos destinados a las lecciones de lógica, antropología, metafísica, derecho, ética y teología racional. En su totalidad el texto contiene diecisiete artículos precedidos por un ensayo que en su conjunto intentan explicar, cuestionar, contrastar y conectar lo mentado por Kant en sus lecciones con aquello publicado en el marco de su propia filosofía. ","downloadable_attachments":[{"id":55660226,"asset_id":35783237,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5337321,"first_name":"Paula","last_name":"Órdenes","domain_name":"uni-heidelberg","page_name":"PaulaÓrdenes","display_name":"Paula Órdenes","profile_url":"https://uni-heidelberg.academia.edu/Paula%C3%93rdenes?f_ri=6202","photo":"https://0.academia-photos.com/5337321/2344488/105115041/s65_paula._rdenes.jpeg"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_43390894" data-work_id="43390894" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/43390894/_Kann_der_Mensch_ohne_Sprache_gedacht_werden_Die_transzendentale_Rolle_der_Sprache_bei_Fichte">"Kann der Mensch ohne Sprache gedacht werden?" Die transzendentale Rolle der Sprache bei Fichte</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Language was of no particular importance for the early transcendentalists. Hence, Fichte's treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_43390894" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Language was of no particular importance for the early transcendentalists. Hence, Fichte's treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre and whether it bears any transcendental significance. The present paper shows that the theory of language is an indispensable part of Fichte's project. His account of language as an intention-based form of interaction between rational subjects is systematically linked to his theory of intersubjectivity: language is a necessary condition for the possibility of the mutual acknowledgment of autonomous, self-conscious persons.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/43390894" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7cfad34ea8e3c4515059ceb60f3f0b99" rel="nofollow" data-download="{"attachment_id":63686870,"asset_id":43390894,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63686870/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="30812771" href="https://phbern.academia.edu/SilvanImhof">Silvan Imhof</a><script data-card-contents-for-user="30812771" type="text/json">{"id":30812771,"first_name":"Silvan","last_name":"Imhof","domain_name":"phbern","page_name":"SilvanImhof","display_name":"Silvan Imhof","profile_url":"https://phbern.academia.edu/SilvanImhof?f_ri=6202","photo":"/images/s65_no_pic.png"}</script></span></span></li><li class="js-paper-rank-work_43390894 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="43390894"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 43390894, container: ".js-paper-rank-work_43390894", }); 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Hence, Fichte's treatise on language from 1795 is unique in this respect. It is however not obvious how the theory of language is related to his Wissenschaftslehre and whether it bears any transcendental significance. The present paper shows that the theory of language is an indispensable part of Fichte's project. His account of language as an intention-based form of interaction between rational subjects is systematically linked to his theory of intersubjectivity: language is a necessary condition for the possibility of the mutual acknowledgment of autonomous, self-conscious persons.","downloadable_attachments":[{"id":63686870,"asset_id":43390894,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":30812771,"first_name":"Silvan","last_name":"Imhof","domain_name":"phbern","page_name":"SilvanImhof","display_name":"Silvan Imhof","profile_url":"https://phbern.academia.edu/SilvanImhof?f_ri=6202","photo":"/images/s65_no_pic.png"}],"research_interests":[{"id":807,"name":"Philosophy Of Language","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Language?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202","nofollow":true},{"id":13031,"name":"Transcendental Philosophy","url":"https://www.academia.edu/Documents/in/Transcendental_Philosophy?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_38905159" data-work_id="38905159" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38905159/Schiller_et_la_question_du_po%C3%A8te_philosophe_Ou_de_sa_r%C3%A9ception_dans_la_philosophie_de_Fichte_10_May_2019_University_of_Leuven_Belgium_">Schiller et la question du poète-philosophe. Ou de sa réception dans la philosophie de Fichte (10 May 2019, University of Leuven, Belgium)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">International Bilingual Philosophy Conference "Friedrich Schiller and German Idealism / Friedrich Schiller et l'idéalisme allemand", University of Leuven, Belgium, 9-10 May 2019.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38905159" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8918f9b75ea704044d50e7b5a41a1934" rel="nofollow" data-download="{"attachment_id":59371247,"asset_id":38905159,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/59371247/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="38974086" href="https://uni-bonn.academia.edu/LaureCahenMaurel">Laure Cahen-Maurel</a><script data-card-contents-for-user="38974086" type="text/json">{"id":38974086,"first_name":"Laure","last_name":"Cahen-Maurel","domain_name":"uni-bonn","page_name":"LaureCahenMaurel","display_name":"Laure Cahen-Maurel","profile_url":"https://uni-bonn.academia.edu/LaureCahenMaurel?f_ri=6202","photo":"https://0.academia-photos.com/38974086/10782586/41707742/s65_laure.cahen-maurel.jpg"}</script></span></span></li><li class="js-paper-rank-work_38905159 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38905159"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38905159, container: ".js-paper-rank-work_38905159", }); 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A Bildung-eszmény és a művelt polgár közösségi ideálja (Humboldt, Goethe, Márai. The Bildung-Ideal and the Communal Concept of the "Bildungsbürger")</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/17315267" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ea9ff62c6e7f297f1eda9efed02641bd" rel="nofollow" data-download="{"attachment_id":39437380,"asset_id":17315267,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/39437380/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="233177" href="https://uni-nke.academia.edu/FerencH%C3%B6rcher">Ferenc Hörcher</a><script data-card-contents-for-user="233177" type="text/json">{"id":233177,"first_name":"Ferenc","last_name":"Hörcher","domain_name":"uni-nke","page_name":"FerencHörcher","display_name":"Ferenc Hörcher","profile_url":"https://uni-nke.academia.edu/FerencH%C3%B6rcher?f_ri=6202","photo":"https://0.academia-photos.com/233177/51454/17942501/s65_ferenc.h_rcher.png"}</script></span></span></li><li class="js-paper-rank-work_17315267 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="17315267"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 17315267, container: ".js-paper-rank-work_17315267", }); 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Iannelli, A. P. Olivier, K. Vieweg), 2020, pp. 129-145</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The aim of the paper is to analyze the Hegelian interpretation of the notion of “irony” in the light of its evolution thorough the Berlin courses and in a comparison with the edition of the Ästhetik published by Hotho. The analysis of the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44216375" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The aim of the paper is to analyze the Hegelian interpretation of the notion of “irony” in the light of its evolution thorough the Berlin courses and in a comparison with the edition of the Ästhetik published by Hotho. The analysis of the last course of the 1828-29 is of particular importance, because there the notion of irony, which traditionally appears to be harshly criticized by Hegel, is taken as a decisive moment for the very concept of art. In this course, Hegel explicitly distinguishes between a “practical irony”, which he continues to criticize, and an irony that we could define as “artistic” or “aesthetic”, which he instead assumes as a significant moment in the constitution of the ideal. The discussion of this course can lead to a redefinition of Hegel’s interpretation of irony as it has been established by much of the critical tradition.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44216375" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="96ed9eba6cb0845f287bb7f783ace431" rel="nofollow" data-download="{"attachment_id":64582723,"asset_id":44216375,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/64582723/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="30275218" href="https://unipd.academia.edu/FrancescoCampana">Francesco Campana</a><script data-card-contents-for-user="30275218" type="text/json">{"id":30275218,"first_name":"Francesco","last_name":"Campana","domain_name":"unipd","page_name":"FrancescoCampana","display_name":"Francesco Campana","profile_url":"https://unipd.academia.edu/FrancescoCampana?f_ri=6202","photo":"https://0.academia-photos.com/30275218/10494100/11709277/s65_francesco.campana.png"}</script></span></span></li><li class="js-paper-rank-work_44216375 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44216375"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44216375, container: ".js-paper-rank-work_44216375", }); 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Iannelli, A. P. Olivier, K. Vieweg), 2020, pp. 129-145","created_at":"2020-10-02T10:43:53.405-07:00","url":"https://www.academia.edu/44216375/_La_concezione_hegeliana_dell_ironia_e_il_corso_berlinese_del_1828_29_Studi_di_estetica_16_monographic_section_Rethinking_Hegels_Aesthetics_ed_by_F_Iannelli_A_P_Olivier_K_Vieweg_2020_pp_129_145?f_ri=6202","dom_id":"work_44216375","summary":"The aim of the paper is to analyze the Hegelian interpretation of the notion of “irony” in the light of its evolution thorough the Berlin courses and in a comparison with the edition of the Ästhetik published by Hotho. The analysis of the last course of the 1828-29 is of particular importance, because there the notion of irony, which traditionally appears to be harshly criticized by Hegel, is taken as a decisive moment for the very concept of art. In this course, Hegel explicitly distinguishes between a “practical irony”, which he continues to criticize, and an irony that we could define as “artistic” or “aesthetic”, which he instead assumes as a significant moment in the constitution of the ideal. The discussion of this course can lead to a redefinition of Hegel’s interpretation of irony as it has been established by much of the critical tradition.","downloadable_attachments":[{"id":64582723,"asset_id":44216375,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":30275218,"first_name":"Francesco","last_name":"Campana","domain_name":"unipd","page_name":"FrancescoCampana","display_name":"Francesco Campana","profile_url":"https://unipd.academia.edu/FrancescoCampana?f_ri=6202","photo":"https://0.academia-photos.com/30275218/10494100/11709277/s65_francesco.campana.png"}],"research_interests":[{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=6202","nofollow":true},{"id":1258,"name":"Romanticism","url":"https://www.academia.edu/Documents/in/Romanticism?f_ri=6202","nofollow":true},{"id":5290,"name":"Philosophy of Art","url":"https://www.academia.edu/Documents/in/Philosophy_of_Art?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":6453,"name":"German Romanticism","url":"https://www.academia.edu/Documents/in/German_Romanticism?f_ri=6202"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202"},{"id":10758,"name":"Modernity","url":"https://www.academia.edu/Documents/in/Modernity?f_ri=6202"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=6202"},{"id":40167,"name":"Early German Romanticism","url":"https://www.academia.edu/Documents/in/Early_German_Romanticism?f_ri=6202"},{"id":54659,"name":"Subjectivity","url":"https://www.academia.edu/Documents/in/Subjectivity?f_ri=6202"},{"id":107623,"name":"Romantic Irony","url":"https://www.academia.edu/Documents/in/Romantic_Irony?f_ri=6202"},{"id":110988,"name":"Irony","url":"https://www.academia.edu/Documents/in/Irony?f_ri=6202"},{"id":127827,"name":"German romanticism and idealism","url":"https://www.academia.edu/Documents/in/German_romanticism_and_idealism?f_ri=6202"},{"id":480954,"name":"Classical German Philosophy","url":"https://www.academia.edu/Documents/in/Classical_German_Philosophy?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_38150630" data-work_id="38150630" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38150630/O_progresso_na_filosofia_da_hist%C3%B3ria_de_G_W_F_Hegel">O progresso na filosofia da história de G. 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Hegel</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38150630" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="1705061b79d1e4b865ea862f7b6e4c09" rel="nofollow" data-download="{"attachment_id":58183554,"asset_id":38150630,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58183554/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="57853717" href="https://unesp.academia.edu/Gabriel">Gabriel Silva</a><script data-card-contents-for-user="57853717" type="text/json">{"id":57853717,"first_name":"Gabriel","last_name":"Silva","domain_name":"unesp","page_name":"Gabriel","display_name":"Gabriel Silva","profile_url":"https://unesp.academia.edu/Gabriel?f_ri=6202","photo":"https://0.academia-photos.com/57853717/16324175/83570841/s65_gabriel.rodrigues_da_silva.jpg"}</script></span></span></li><li class="js-paper-rank-work_38150630 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38150630"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38150630, container: ".js-paper-rank-work_38150630", }); });</script></li><li class="js-percentile-work_38150630 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38150630; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_38150630"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_38150630 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="38150630"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38150630; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38150630]").text(description); $(".js-view-count-work_38150630").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38150630").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38150630"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i></div><span class="InlineList-item-text u-textTruncate u-pl6x"><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a><script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (false) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38150630]'), work: {"id":38150630,"title":"O progresso na filosofia da história de G. 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Hegel","created_at":"2019-01-14T10:42:39.017-08:00","url":"https://www.academia.edu/38150630/O_progresso_na_filosofia_da_hist%C3%B3ria_de_G_W_F_Hegel?f_ri=6202","dom_id":"work_38150630","summary":null,"downloadable_attachments":[{"id":58183554,"asset_id":38150630,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":57853717,"first_name":"Gabriel","last_name":"Silva","domain_name":"unesp","page_name":"Gabriel","display_name":"Gabriel Silva","profile_url":"https://unesp.academia.edu/Gabriel?f_ri=6202","photo":"https://0.academia-photos.com/57853717/16324175/83570841/s65_gabriel.rodrigues_da_silva.jpg"}],"research_interests":[{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9344625" data-work_id="9344625" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9344625/Women_as_Children_Women_as_Childkillers_Poetic_Images_of_Infanticide_in_Eighteenth_Century_Germany">Women as Children, Women as Childkillers: Poetic Images of Infanticide in Eighteenth-Century Germany</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">The essay argues that the portrayal as child-killers in 18th-century German infanticide poetry can be read as a direct literary descendant of the portrayal of women as children in bourgeois tragedies of the age. Both images constitute a... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9344625" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">The essay argues that the portrayal as child-killers in 18th-century German infanticide poetry can be read as a direct literary descendant of the portrayal of women as children in bourgeois tragedies of the age. Both images constitute a specific projection of femininity by male authors which was mirrored neither in real-life infanticide cases nor in contemporaneous literature by women.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9344625" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="2973fc239bbc5a5c1db4416dd9d378c5" rel="nofollow" data-download="{"attachment_id":35600777,"asset_id":9344625,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35600777/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="18355514" href="https://ucl.academia.edu/SusanneKord">Susanne Kord</a><script data-card-contents-for-user="18355514" type="text/json">{"id":18355514,"first_name":"Susanne","last_name":"Kord","domain_name":"ucl","page_name":"SusanneKord","display_name":"Susanne Kord","profile_url":"https://ucl.academia.edu/SusanneKord?f_ri=6202","photo":"https://0.academia-photos.com/18355514/5129252/20771926/s65_susanne.kord.png"}</script></span></span></li><li class="js-paper-rank-work_9344625 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9344625"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9344625, container: ".js-paper-rank-work_9344625", }); 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Both images constitute a specific projection of femininity by male authors which was mirrored neither in real-life infanticide cases nor in contemporaneous literature by women.","downloadable_attachments":[{"id":35600777,"asset_id":9344625,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":18355514,"first_name":"Susanne","last_name":"Kord","domain_name":"ucl","page_name":"SusanneKord","display_name":"Susanne Kord","profile_url":"https://ucl.academia.edu/SusanneKord?f_ri=6202","photo":"https://0.academia-photos.com/18355514/5129252/20771926/s65_susanne.kord.png"}],"research_interests":[{"id":384,"name":"German Studies","url":"https://www.academia.edu/Documents/in/German_Studies?f_ri=6202","nofollow":true},{"id":662,"name":"German Literature","url":"https://www.academia.edu/Documents/in/German_Literature?f_ri=6202","nofollow":true},{"id":1138,"name":"Women's 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Stephens","profile_url":"https://uga.academia.edu/PiersStephens?f_ri=6202","photo":"https://0.academia-photos.com/31843/10280/9697/s65_piers.stephens.jpeg"}],"research_interests":[{"id":864,"name":"Environmental Philosophy","url":"https://www.academia.edu/Documents/in/Environmental_Philosophy?f_ri=6202","nofollow":true},{"id":3722,"name":"Environmental History","url":"https://www.academia.edu/Documents/in/Environmental_History?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":7695,"name":"Environmental Ethics","url":"https://www.academia.edu/Documents/in/Environmental_Ethics?f_ri=6202","nofollow":true},{"id":10346,"name":"Environmental Politics","url":"https://www.academia.edu/Documents/in/Environmental_Politics?f_ri=6202"},{"id":23193,"name":"Environmental 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u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/38229512/La_Mente_Narrativa_di_Heinrich_von_Kleist">La Mente Narrativa di Heinrich von Kleist</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">La poetologia della conoscenza di Heinrich von Kleist si configura come un viaggio nella mente umana, nelle sue capacità conoscitive e immaginative, nelle sue labilità e nei suoi trascendimenti. La totalità romantica è infranta e il... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38229512" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">La poetologia della conoscenza di Heinrich von Kleist si configura come un viaggio nella mente umana, nelle sue capacità conoscitive e immaginative, nelle sue labilità e nei suoi trascendimenti. La totalità romantica è infranta e il linguaggio è il materiale magmatico di attraversamento del reale e della mente: in ciò si esprime un progetto epistemico che, muovendo dall’orizzonte biologico della corporeità, si realizza, in virtù della forza poietica del linguaggio, nella narrazione.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38229512" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="7624ef53393ff97a6a87c128cda7a5be" rel="nofollow" data-download="{"attachment_id":58270157,"asset_id":38229512,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58270157/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3469606" href="https://unicatania.academia.edu/RenataGambino">Renata Gambino</a><script data-card-contents-for-user="3469606" type="text/json">{"id":3469606,"first_name":"Renata","last_name":"Gambino","domain_name":"unicatania","page_name":"RenataGambino","display_name":"Renata Gambino","profile_url":"https://unicatania.academia.edu/RenataGambino?f_ri=6202","photo":"https://0.academia-photos.com/3469606/1176589/18014060/s65_renata.gambino.jpg"}</script></span></span></li><li class="js-paper-rank-work_38229512 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38229512"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38229512, container: ".js-paper-rank-work_38229512", }); 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La totalità romantica è infranta e il linguaggio è il materiale magmatico di attraversamento del reale e della mente: in ciò si esprime un progetto epistemico che, muovendo dall’orizzonte biologico della corporeità, si realizza, in virtù della forza poietica del linguaggio, nella narrazione.","downloadable_attachments":[{"id":58270157,"asset_id":38229512,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3469606,"first_name":"Renata","last_name":"Gambino","domain_name":"unicatania","page_name":"RenataGambino","display_name":"Renata Gambino","profile_url":"https://unicatania.academia.edu/RenataGambino?f_ri=6202","photo":"https://0.academia-photos.com/3469606/1176589/18014060/s65_renata.gambino.jpg"}],"research_interests":[{"id":662,"name":"German Literature","url":"https://www.academia.edu/Documents/in/German_Literature?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":6461,"name":"Heinrich von Kleist","url":"https://www.academia.edu/Documents/in/Heinrich_von_Kleist?f_ri=6202","nofollow":true},{"id":14732,"name":"Ekphrasis","url":"https://www.academia.edu/Documents/in/Ekphrasis?f_ri=6202","nofollow":true},{"id":20368,"name":"Cognitive Literary Theory","url":"https://www.academia.edu/Documents/in/Cognitive_Literary_Theory?f_ri=6202"},{"id":127827,"name":"German romanticism and idealism","url":"https://www.academia.edu/Documents/in/German_romanticism_and_idealism?f_ri=6202"},{"id":128256,"name":"Romantik","url":"https://www.academia.edu/Documents/in/Romantik?f_ri=6202"},{"id":428189,"name":"Deutsche Literatur","url":"https://www.academia.edu/Documents/in/Deutsche_Literatur?f_ri=6202"},{"id":637613,"name":"German literature of the Goethezeit","url":"https://www.academia.edu/Documents/in/German_literature_of_the_Goethezeit?f_ri=6202"},{"id":982578,"name":"Cognitive Literary Studies","url":"https://www.academia.edu/Documents/in/Cognitive_Literary_Studies?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_13555180" data-work_id="13555180" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/13555180/%D0%9C%D0%B5%D1%82%D0%B0%D1%82%D0%B5%D0%BE%D1%80%D1%96%D1%8F_%D0%B4%D0%BE%D1%81%D0%B2%D1%96%D0%B4%D1%83_%D1%8F%D0%BA_%D0%B4%D0%B7%D0%B5%D1%80%D0%BA%D0%B0%D0%BB%D0%BE_%D1%84%D1%96%D0%BB%D0%BE%D1%81%D0%BE%D1%84%D1%96%D1%97">Метатеорія досвіду як дзеркало філософії </a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Sententiae. - 2010. - Vol. XXII (1) The paper examines the history-of-philosophy component within the metatheory of experience which is elaborated by Wolfgang Röd. The theory focuses its crucial attention on the reconstruction of... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_13555180" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Sententiae. - 2010. - Vol. XXII (1) <br /> <br />The paper examines the history-of-philosophy component within the metatheory of experience which <br />is elaborated by Wolfgang Röd. The theory focuses its crucial attention on the reconstruction of connections <br />between varieties of patterns concerning a problem of experience, because of their revealing in the <br />universal self-reflection of mind.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/13555180" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a1e4537045153697cf153114da75a16b" rel="nofollow" data-download="{"attachment_id":38073917,"asset_id":13555180,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/38073917/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="3083335" href="https://ukma.academia.edu/VjacheslavTsyba">Vjacheslav Tsyba</a><script data-card-contents-for-user="3083335" type="text/json">{"id":3083335,"first_name":"Vjacheslav","last_name":"Tsyba","domain_name":"ukma","page_name":"VjacheslavTsyba","display_name":"Vjacheslav Tsyba","profile_url":"https://ukma.academia.edu/VjacheslavTsyba?f_ri=6202","photo":"https://0.academia-photos.com/3083335/1013160/18367863/s65_vjacheslav.tsyba.jpg"}</script></span></span></li><li class="js-paper-rank-work_13555180 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="13555180"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 13555180, container: ".js-paper-rank-work_13555180", }); 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The theory focuses its crucial attention on the reconstruction of connections\r\nbetween varieties of patterns concerning a problem of experience, because of their revealing in the\r\nuniversal self-reflection of mind.","downloadable_attachments":[{"id":38073917,"asset_id":13555180,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3083335,"first_name":"Vjacheslav","last_name":"Tsyba","domain_name":"ukma","page_name":"VjacheslavTsyba","display_name":"Vjacheslav Tsyba","profile_url":"https://ukma.academia.edu/VjacheslavTsyba?f_ri=6202","photo":"https://0.academia-photos.com/3083335/1013160/18367863/s65_vjacheslav.tsyba.jpg"}],"research_interests":[{"id":5960,"name":"Continental Philosophy","url":"https://www.academia.edu/Documents/in/Continental_Philosophy?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":10475,"name":"Cartesianism","url":"https://www.academia.edu/Documents/in/Cartesianism?f_ri=6202","nofollow":true},{"id":11448,"name":"Metatheory","url":"https://www.academia.edu/Documents/in/Metatheory?f_ri=6202","nofollow":true},{"id":13031,"name":"Transcendental Philosophy","url":"https://www.academia.edu/Documents/in/Transcendental_Philosophy?f_ri=6202"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9304547" data-work_id="9304547" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9304547/_How_to_Make_an_Existentialist_In_Search_of_a_Shortcut_from_Fichte_to_Sartre_In_Fichte_and_the_Phenomenological_Tradition_ed_with_Tom_Rockmore_and_Violetta_Waibel_pp_277_312_Amsterdam_Rodopi_2010">“How to Make an Existentialist? In Search of a Shortcut from Fichte to Sartre.” In Fichte and the Phenomenological Tradition, ed. with Tom Rockmore and Violetta Waibel, pp. 277-312. Amsterdam: Rodopi, 2010.</a></div></div><div class="u-pb4x u-mt3x"></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9304547" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="341c48861002ba2abe918605edec4499" rel="nofollow" data-download="{"attachment_id":35565014,"asset_id":9304547,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35565014/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="191708" href="https://uky.academia.edu/DanielBreazeale">Daniel Breazeale</a><script data-card-contents-for-user="191708" type="text/json">{"id":191708,"first_name":"Daniel","last_name":"Breazeale","domain_name":"uky","page_name":"DanielBreazeale","display_name":"Daniel Breazeale","profile_url":"https://uky.academia.edu/DanielBreazeale?f_ri=6202","photo":"https://0.academia-photos.com/191708/46266/6596717/s65_daniel.breazeale.jpg"}</script></span></span></li><li class="js-paper-rank-work_9304547 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9304547"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9304547, container: ".js-paper-rank-work_9304547", }); 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In Search of a Shortcut from Fichte to Sartre.” In Fichte and the Phenomenological Tradition, ed. with Tom Rockmore and Violetta Waibel, pp. 277-312. Amsterdam: Rodopi, 2010.","created_at":"2014-11-14T03:12:41.888-08:00","url":"https://www.academia.edu/9304547/_How_to_Make_an_Existentialist_In_Search_of_a_Shortcut_from_Fichte_to_Sartre_In_Fichte_and_the_Phenomenological_Tradition_ed_with_Tom_Rockmore_and_Violetta_Waibel_pp_277_312_Amsterdam_Rodopi_2010?f_ri=6202","dom_id":"work_9304547","summary":null,"downloadable_attachments":[{"id":35565014,"asset_id":9304547,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":191708,"first_name":"Daniel","last_name":"Breazeale","domain_name":"uky","page_name":"DanielBreazeale","display_name":"Daniel Breazeale","profile_url":"https://uky.academia.edu/DanielBreazeale?f_ri=6202","photo":"https://0.academia-photos.com/191708/46266/6596717/s65_daniel.breazeale.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202","nofollow":true},{"id":16561,"name":"Jean Paul Sartre","url":"https://www.academia.edu/Documents/in/Jean_Paul_Sartre?f_ri=6202","nofollow":true},{"id":67525,"name":"Existentialism","url":"https://www.academia.edu/Documents/in/Existentialism?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_6414961" data-work_id="6414961" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/6414961/SOBRE_O_OB_JETO_E_O_ESCOPO_DA_FILOSOFIA_DO_DIREITO_DE_HEGEL">SOBRE O OB-JETO E O ESCOPO DA FILOSOFIA DO DIREITO DE HEGEL</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Resumo: O presente trabalho tem por objetivo geral retomar e explicitar a afirmação de Hegel segundo a qual a Filosofia do direito não tem que tratar o Estado como ele deve ser, mas antes ensinar como ele, concebido enquanto o universo... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_6414961" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Resumo: O presente trabalho tem por objetivo geral retomar e explicitar a afirmação de Hegel segundo a qual a Filosofia do direito não tem que tratar o Estado como ele deve ser, mas antes ensinar como ele, concebido enquanto o universo ético, deve ser conhecido. Tal objetivo consiste, assim, numa verificação das linhas gerais da determinação hegeliana do Estado ou do universo ético enquanto objeto [Gegenstand] da Filosofia do direito, com isso o trabalho elucida, portanto, alguns aspectos ou elementos constitutivos da tentativa hegeliana de conceber e apresentar o Estado como algo racional dentro de si [in sich], nos quadros da exigência de que a Filosofia do direito tem que se manter o mais distante da construção de um Estado como este deve ser, limitando-se a ensinar como ele, o universo ético, deve ser conhecido. Caso em que, a rigor, se impõe, a título de objetivo específico, a questão de naquela exigência estar em jogo a tarefa do reconhecimento mesmo do Estado como reino da liberdade ou enquanto uma comunidade do espírito. Desse modo, o trabalho explicita o reconhecer [Erkennen] nos limites da Filosofia do direito como significando ou, antes, no significado fundamental da estrutura objetiva do reconhecer [Anerkennen] ético; portanto, não como o reconhecinento [Anerkennung] explicitado anteriormente na Fenomenologia do espírito (1807), para o assim chamado reconhecimento fenomenológico (na dialética do senhor e do escravo), mas como, logo após, no prefácio à Fenomenologia do espírito e, posteriormente, no prefácio à segunda edição da Ciência da lógica (1831), para aquilo que Hegel designa reconhecer lógico [logisches Erkennen]. Enfim, o trabalho aponta para um lugar fundamental da Filosofia do Direito nos quadros do sistema da filosofia, a explicitação de estrutura objetiva do reconhecer do Estado como elemento essencial da efetivação do conceito do Direito e, por conseguinte, da liberdade.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/6414961" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="38ec7d3e87fb92c97afbb3905a9e97a5" rel="nofollow" data-download="{"attachment_id":33220160,"asset_id":6414961,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/33220160/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="1573488" href="https://unicentro.academia.edu/ManuelMoreiradaSilva">Manuel Moreira da Silva</a><script data-card-contents-for-user="1573488" type="text/json">{"id":1573488,"first_name":"Manuel","last_name":"Moreira da Silva","domain_name":"unicentro","page_name":"ManuelMoreiradaSilva","display_name":"Manuel Moreira da Silva","profile_url":"https://unicentro.academia.edu/ManuelMoreiradaSilva?f_ri=6202","photo":"https://0.academia-photos.com/1573488/552450/18829183/s65_manuel.moreira_da_silva.jpg"}</script></span></span></li><li class="js-paper-rank-work_6414961 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="6414961"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 6414961, container: ".js-paper-rank-work_6414961", }); });</script></li><li class="js-percentile-work_6414961 InlineList-item InlineList-item--bordered hidden u-tcGrayDark"><span class="percentile-widget hidden"><span class="u-mr2x percentile-widget" style="display: none">•</span><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6414961; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-percentile-work_6414961"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></li><li class="js-view-count-work_6414961 InlineList-item InlineList-item--bordered hidden"><div><span><span class="js-view-count view-count u-mr2x" data-work-id="6414961"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6414961; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6414961]").text(description); $(".js-view-count-work_6414961").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_6414961").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="6414961"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="18521" rel="nofollow" href="https://www.academia.edu/Documents/in/Direito">Direito</a>, <script data-card-contents-for-ri="18521" type="text/json">{"id":18521,"name":"Direito","url":"https://www.academia.edu/Documents/in/Direito?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="77102" rel="nofollow" href="https://www.academia.edu/Documents/in/Filosofia_do_Direito">Filosofia do Direito</a><script data-card-contents-for-ri="77102" type="text/json">{"id":77102,"name":"Filosofia do Direito","url":"https://www.academia.edu/Documents/in/Filosofia_do_Direito?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=6414961]'), work: {"id":6414961,"title":"SOBRE O OB-JETO E O ESCOPO DA FILOSOFIA DO DIREITO DE HEGEL","created_at":"2014-03-14T13:26:21.566-07:00","url":"https://www.academia.edu/6414961/SOBRE_O_OB_JETO_E_O_ESCOPO_DA_FILOSOFIA_DO_DIREITO_DE_HEGEL?f_ri=6202","dom_id":"work_6414961","summary":"Resumo: O presente trabalho tem por objetivo geral retomar e explicitar a afirmação de Hegel segundo a qual a Filosofia do direito não tem que tratar o Estado como ele deve ser, mas antes ensinar como ele, concebido enquanto o universo ético, deve ser conhecido. Tal objetivo consiste, assim, numa verificação das linhas gerais da determinação hegeliana do Estado ou do universo ético enquanto objeto [Gegenstand] da Filosofia do direito, com isso o trabalho elucida, portanto, alguns aspectos ou elementos constitutivos da tentativa hegeliana de conceber e apresentar o Estado como algo racional dentro de si [in sich], nos quadros da exigência de que a Filosofia do direito tem que se manter o mais distante da construção de um Estado como este deve ser, limitando-se a ensinar como ele, o universo ético, deve ser conhecido. Caso em que, a rigor, se impõe, a título de objetivo específico, a questão de naquela exigência estar em jogo a tarefa do reconhecimento mesmo do Estado como reino da liberdade ou enquanto uma comunidade do espírito. Desse modo, o trabalho explicita o reconhecer [Erkennen] nos limites da Filosofia do direito como significando ou, antes, no significado fundamental da estrutura objetiva do reconhecer [Anerkennen] ético; portanto, não como o reconhecinento [Anerkennung] explicitado anteriormente na Fenomenologia do espírito (1807), para o assim chamado reconhecimento fenomenológico (na dialética do senhor e do escravo), mas como, logo após, no prefácio à Fenomenologia do espírito e, posteriormente, no prefácio à segunda edição da Ciência da lógica (1831), para aquilo que Hegel designa reconhecer lógico [logisches Erkennen]. Enfim, o trabalho aponta para um lugar fundamental da Filosofia do Direito nos quadros do sistema da filosofia, a explicitação de estrutura objetiva do reconhecer do Estado como elemento essencial da efetivação do conceito do Direito e, por conseguinte, da liberdade.","downloadable_attachments":[{"id":33220160,"asset_id":6414961,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":1573488,"first_name":"Manuel","last_name":"Moreira da Silva","domain_name":"unicentro","page_name":"ManuelMoreiradaSilva","display_name":"Manuel Moreira da Silva","profile_url":"https://unicentro.academia.edu/ManuelMoreiradaSilva?f_ri=6202","photo":"https://0.academia-photos.com/1573488/552450/18829183/s65_manuel.moreira_da_silva.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true},{"id":18521,"name":"Direito","url":"https://www.academia.edu/Documents/in/Direito?f_ri=6202","nofollow":true},{"id":77102,"name":"Filosofia do Direito","url":"https://www.academia.edu/Documents/in/Filosofia_do_Direito?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_9575675" data-work_id="9575675" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/9575675/Pure_knowledge_and_pure_experience_A_comparative_study_of_Schopenhauer_und_Nishida">Pure knowledge and pure experience: A comparative study of Schopenhauer und Nishida</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In their works, Arthur Schopenhauer and the Japanese philosopher Kitarō Nishida combine Western attitudes with the Eastern traditions of Buddhism. While Schopenhauer, a Western thinker, loads his philosophy with sources from Indian... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_9575675" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In their works, Arthur Schopenhauer and the Japanese philosopher Kitarō Nishida combine Western attitudes with the Eastern traditions of Buddhism. While Schopenhauer, a Western thinker, loads his philosophy with sources from Indian writings (the Vedas and the Upanishads), Nishida is considered the first modern thinker in Japan to achieve a synthesis between East Asian and European philosophy. Both Schopenhauer and Nishida found themselves at the tail-end of German Idealism and share an attitude that is both anti-metaphysical and critical of reason, which expresses itself in a skepticism of conceptual thinking and knowledge. Schopenhauer seeks refuge in art by identifying aesthetic contemplation as a place of unity of subject and object and, at first, shifting the knowledge of truth to the intuitive consideration of artworks. Schopenhauer's subject of pure knowledge and its correlative, the idea, merge into one another in the act of aesthetic contemplation and enter a unity in which there is no longer a distinction between subject and object, knowing and known. In his earlier work, Nishida also ascribes to pure experience, as the foundation of all reality, similar attributes as those ascribed to the dissolution of subject-object-duality; the freedom from conceptual thought or judgment and the opening of the individual awareness for a different kind of unitary experience. While one can clearly establish a connection, with regards to content, between the characterization of pure experience of Nishida's early work and Schopenhauer's state of pure knowledge, the initial movement of the two types of experience, is, however, different. A comparison of the two philosophers is all the more interesting for the fact that Nishida had himself explored Schopenhauer's writings and made references to them; Nishida also considers a general “system of consciousness that transcends the individual” possible, which “can even be seen as the manifestation of a great, trans-individual will.” Both philosophers think of the transcendence of the individual as a globally immanent path to the ‘sublime’.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/9575675" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="f98371f380f3f6bfdbc94f15e0716e63" rel="nofollow" data-download="{"attachment_id":35789497,"asset_id":9575675,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/35789497/download_file?st=MTc0MDU1NDUzMyw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="307044" href="https://lifeexperiences.academia.edu/JoergBernardy">Joerg Bernardy</a><script data-card-contents-for-user="307044" type="text/json">{"id":307044,"first_name":"Joerg","last_name":"Bernardy","domain_name":"lifeexperiences","page_name":"JoergBernardy","display_name":"Joerg Bernardy","profile_url":"https://lifeexperiences.academia.edu/JoergBernardy?f_ri=6202","photo":"https://0.academia-photos.com/307044/151296/17107916/s65_joerg.bernardy.jpg"}</script></span></span></li><li class="js-paper-rank-work_9575675 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="9575675"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 9575675, container: ".js-paper-rank-work_9575675", }); 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$(".js-view-count[data-work-id=9575675]").text(description); $(".js-view-count-work_9575675").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_9575675").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="9575675"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">10</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="387" rel="nofollow" href="https://www.academia.edu/Documents/in/Japanese_Studies">Japanese Studies</a>, <script data-card-contents-for-ri="387" type="text/json">{"id":387,"name":"Japanese Studies","url":"https://www.academia.edu/Documents/in/Japanese_Studies?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="659" rel="nofollow" href="https://www.academia.edu/Documents/in/Comparative_Literature">Comparative Literature</a>, <script data-card-contents-for-ri="659" type="text/json">{"id":659,"name":"Comparative Literature","url":"https://www.academia.edu/Documents/in/Comparative_Literature?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="930" rel="nofollow" href="https://www.academia.edu/Documents/in/Intercultural_Communication">Intercultural Communication</a>, <script data-card-contents-for-ri="930" type="text/json">{"id":930,"name":"Intercultural Communication","url":"https://www.academia.edu/Documents/in/Intercultural_Communication?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="2304" rel="nofollow" href="https://www.academia.edu/Documents/in/Japanese_Literature">Japanese Literature</a><script data-card-contents-for-ri="2304" type="text/json">{"id":2304,"name":"Japanese Literature","url":"https://www.academia.edu/Documents/in/Japanese_Literature?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=9575675]'), work: {"id":9575675,"title":"Pure knowledge and pure experience: A comparative study of Schopenhauer und Nishida","created_at":"2014-11-30T22:20:54.059-08:00","url":"https://www.academia.edu/9575675/Pure_knowledge_and_pure_experience_A_comparative_study_of_Schopenhauer_und_Nishida?f_ri=6202","dom_id":"work_9575675","summary":"In their works, Arthur Schopenhauer and the Japanese philosopher Kitarō Nishida combine Western attitudes with the Eastern traditions of Buddhism. While Schopenhauer, a Western thinker, loads his philosophy with sources from Indian writings (the Vedas and the Upanishads), Nishida is considered the first modern thinker in Japan to achieve a synthesis between East Asian and European philosophy. Both Schopenhauer and Nishida found themselves at the tail-end of German Idealism and share an attitude that is both anti-metaphysical and critical of reason, which expresses itself in a skepticism of conceptual thinking and knowledge. Schopenhauer seeks refuge in art by identifying aesthetic contemplation as a place of unity of subject and object and, at first, shifting the knowledge of truth to the intuitive consideration of artworks. Schopenhauer's subject of pure knowledge and its correlative, the idea, merge into one another in the act of aesthetic contemplation and enter a unity in which there is no longer a distinction between subject and object, knowing and known. In his earlier work, Nishida also ascribes to pure experience, as the foundation of all reality, similar attributes as those ascribed to the dissolution of subject-object-duality; the freedom from conceptual thought or judgment and the opening of the individual awareness for a different kind of unitary experience. While one can clearly establish a connection, with regards to content, between the characterization of pure experience of Nishida's early work and Schopenhauer's state of pure knowledge, the initial movement of the two types of experience, is, however, different. A comparison of the two philosophers is all the more interesting for the fact that Nishida had himself explored Schopenhauer's writings and made references to them; Nishida also considers a general “system of consciousness that transcends the individual” possible, which “can even be seen as the manifestation of a great, trans-individual will.” Both philosophers think of the transcendence of the individual as a globally immanent path to the ‘sublime’.","downloadable_attachments":[{"id":35789497,"asset_id":9575675,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":307044,"first_name":"Joerg","last_name":"Bernardy","domain_name":"lifeexperiences","page_name":"JoergBernardy","display_name":"Joerg Bernardy","profile_url":"https://lifeexperiences.academia.edu/JoergBernardy?f_ri=6202","photo":"https://0.academia-photos.com/307044/151296/17107916/s65_joerg.bernardy.jpg"}],"research_interests":[{"id":387,"name":"Japanese Studies","url":"https://www.academia.edu/Documents/in/Japanese_Studies?f_ri=6202","nofollow":true},{"id":659,"name":"Comparative Literature","url":"https://www.academia.edu/Documents/in/Comparative_Literature?f_ri=6202","nofollow":true},{"id":930,"name":"Intercultural Communication","url":"https://www.academia.edu/Documents/in/Intercultural_Communication?f_ri=6202","nofollow":true},{"id":2304,"name":"Japanese Literature","url":"https://www.academia.edu/Documents/in/Japanese_Literature?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202"},{"id":9006,"name":"Schopenhauer","url":"https://www.academia.edu/Documents/in/Schopenhauer?f_ri=6202"},{"id":21511,"name":"Nishida Kitarō","url":"https://www.academia.edu/Documents/in/Nishida_Kitar%C5%8D?f_ri=6202"},{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202"},{"id":31221,"name":"InterCultural Studies","url":"https://www.academia.edu/Documents/in/InterCultural_Studies?f_ri=6202"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_61345255" data-work_id="61345255" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/61345255/Fran%C3%A7ois_Hemsterhuis_Early_Writings_1762_73">François Hemsterhuis, Early Writings, 1762-73</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Co-edited and translated with Jacob van Sluis. Vol 1 of the Edinburgh Edition of the Philosophical Works of François Hemsterhuis The first ever English translation of François Hemsterhuis’ early series of philosophical letters published... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_61345255" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Co-edited and translated with Jacob van Sluis.<br /><br />Vol 1 of the Edinburgh Edition of the Philosophical Works of François Hemsterhuis<br /><br />The first ever English translation of François Hemsterhuis’ early series of philosophical letters published during the 1760s and 1770s<br /><br />This complete edition publishes Hemsterhuis’ 'Letter on an Antique Gemstone', 'Letter on Sculpture', 'Letter on Desires', 'Letter on Man and his Relations' and 'Philosophical Description of the Character of the Late Mr. F. Fagel' chronologically to gradually reveal Hemsterhuis’ complete systematic vision.<br /><br />These letters are supplemented by three introductions. The first by Peter Sonderen pinpoints the significance of Hemsterhuis’ remarkably influential aesthetics. The second by Jacob van Sluis provides the context to 'Letter on Man and his Relations'. And the third by Gabriel Trop focuses on the importance of these writings in the history of ideas, especially Herder’s translation and ‘Postscript’ to the 'Letter on Desires', Diderot’s commentary on the 'Letter on Man and his Relations' and Goethe’s incorporation of Hemsterhuis’ definition of beauty into his aesthetic reflections.<br /><br />The book is available here for purchase: <a href="https://edinburghuniversitypress.com/book-the-early-writings-of-francois-hemsterhuis-1762-1773.html" rel="nofollow">https://edinburghuniversitypress.com/book-the-early-writings-of-francois-hemsterhuis-1762-1773.html</a></div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/61345255" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="459121b0c42cf023bb7aa0376e75481b" rel="nofollow" data-download="{"attachment_id":74402283,"asset_id":61345255,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/74402283/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="14251343" href="https://royalholloway.academia.edu/DanielWhistler">Daniel Whistler</a><script data-card-contents-for-user="14251343" type="text/json">{"id":14251343,"first_name":"Daniel","last_name":"Whistler","domain_name":"royalholloway","page_name":"DanielWhistler","display_name":"Daniel Whistler","profile_url":"https://royalholloway.academia.edu/DanielWhistler?f_ri=6202","photo":"https://0.academia-photos.com/14251343/3906070/4567653/s65_daniel.whistler.jpg"}</script></span></span></li><li class="js-paper-rank-work_61345255 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="61345255"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 61345255, container: ".js-paper-rank-work_61345255", }); 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$(".js-view-count[data-work-id=61345255]").text(description); $(".js-view-count-work_61345255").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_61345255").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="61345255"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">15</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="135" rel="nofollow" href="https://www.academia.edu/Documents/in/Intellectual_History">Intellectual History</a>, <script data-card-contents-for-ri="135" type="text/json">{"id":135,"name":"Intellectual History","url":"https://www.academia.edu/Documents/in/Intellectual_History?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="804" rel="nofollow" href="https://www.academia.edu/Documents/in/Metaphysics">Metaphysics</a>, <script data-card-contents-for-ri="804" type="text/json">{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="808" rel="nofollow" href="https://www.academia.edu/Documents/in/Aesthetics">Aesthetics</a>, <script data-card-contents-for-ri="808" type="text/json">{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="1258" rel="nofollow" href="https://www.academia.edu/Documents/in/Romanticism">Romanticism</a><script data-card-contents-for-ri="1258" type="text/json">{"id":1258,"name":"Romanticism","url":"https://www.academia.edu/Documents/in/Romanticism?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=61345255]'), work: {"id":61345255,"title":"François Hemsterhuis, Early Writings, 1762-73","created_at":"2021-11-08T12:16:56.044-08:00","url":"https://www.academia.edu/61345255/Fran%C3%A7ois_Hemsterhuis_Early_Writings_1762_73?f_ri=6202","dom_id":"work_61345255","summary":"Co-edited and translated with Jacob van Sluis.\n\nVol 1 of the Edinburgh Edition of the Philosophical Works of François Hemsterhuis\n\nThe first ever English translation of François Hemsterhuis’ early series of philosophical letters published during the 1760s and 1770s\n\nThis complete edition publishes Hemsterhuis’ 'Letter on an Antique Gemstone', 'Letter on Sculpture', 'Letter on Desires', 'Letter on Man and his Relations' and 'Philosophical Description of the Character of the Late Mr. F. Fagel' chronologically to gradually reveal Hemsterhuis’ complete systematic vision.\n\nThese letters are supplemented by three introductions. The first by Peter Sonderen pinpoints the significance of Hemsterhuis’ remarkably influential aesthetics. The second by Jacob van Sluis provides the context to 'Letter on Man and his Relations'. And the third by Gabriel Trop focuses on the importance of these writings in the history of ideas, especially Herder’s translation and ‘Postscript’ to the 'Letter on Desires', Diderot’s commentary on the 'Letter on Man and his Relations' and Goethe’s incorporation of Hemsterhuis’ definition of beauty into his aesthetic reflections.\n\nThe book is available here for purchase: https://edinburghuniversitypress.com/book-the-early-writings-of-francois-hemsterhuis-1762-1773.html","downloadable_attachments":[{"id":74402283,"asset_id":61345255,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":14251343,"first_name":"Daniel","last_name":"Whistler","domain_name":"royalholloway","page_name":"DanielWhistler","display_name":"Daniel Whistler","profile_url":"https://royalholloway.academia.edu/DanielWhistler?f_ri=6202","photo":"https://0.academia-photos.com/14251343/3906070/4567653/s65_daniel.whistler.jpg"}],"research_interests":[{"id":135,"name":"Intellectual History","url":"https://www.academia.edu/Documents/in/Intellectual_History?f_ri=6202","nofollow":true},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=6202","nofollow":true},{"id":808,"name":"Aesthetics","url":"https://www.academia.edu/Documents/in/Aesthetics?f_ri=6202","nofollow":true},{"id":1258,"name":"Romanticism","url":"https://www.academia.edu/Documents/in/Romanticism?f_ri=6202","nofollow":true},{"id":6027,"name":"Enlightenment","url":"https://www.academia.edu/Documents/in/Enlightenment?f_ri=6202"},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202"},{"id":6453,"name":"German Romanticism","url":"https://www.academia.edu/Documents/in/German_Romanticism?f_ri=6202"},{"id":9690,"name":"Intellectual History of Enlightenment","url":"https://www.academia.edu/Documents/in/Intellectual_History_of_Enlightenment?f_ri=6202"},{"id":12677,"name":"Desire","url":"https://www.academia.edu/Documents/in/Desire?f_ri=6202"},{"id":13379,"name":"Sculpture","url":"https://www.academia.edu/Documents/in/Sculpture?f_ri=6202"},{"id":19940,"name":"History Of Modern Philosophy","url":"https://www.academia.edu/Documents/in/History_Of_Modern_Philosophy?f_ri=6202"},{"id":38772,"name":"Early Modern Philosophy","url":"https://www.academia.edu/Documents/in/Early_Modern_Philosophy?f_ri=6202"},{"id":114939,"name":"DIDEROT","url":"https://www.academia.edu/Documents/in/DIDEROT?f_ri=6202"},{"id":470810,"name":"Hemsterhuis","url":"https://www.academia.edu/Documents/in/Hemsterhuis?f_ri=6202"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42145743" data-work_id="42145743" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42145743/Introduction_Dissertation_Occasions_of_Underground_Northwestern_University_2020_">Introduction (Dissertation: "Occasions of Underground"; Northwestern University, 2020)</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Introduction chapter to my dissertation "Occasions of Underground<br />German Miners and Moles on the Essence of Ground (1780–1920)"</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42145743" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="688318e1f5d7116df1935de0c6916d32" rel="nofollow" data-download="{"attachment_id":62284174,"asset_id":42145743,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62284174/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="11119162" href="https://independent.academia.edu/NadavAvruch">Nadav Avruch</a><script data-card-contents-for-user="11119162" type="text/json">{"id":11119162,"first_name":"Nadav","last_name":"Avruch","domain_name":"independent","page_name":"NadavAvruch","display_name":"Nadav Avruch","profile_url":"https://independent.academia.edu/NadavAvruch?f_ri=6202","photo":"https://0.academia-photos.com/11119162/5741264/6527832/s65_nadav.avruch.jpg_oh_de20cda2a1a39a05543222477011d010_oe_54f86bcf___gda___1424585332_6b018f1dce1001972c768bd30cd27a86"}</script></span></span></li><li class="js-paper-rank-work_42145743 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42145743"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42145743, container: ".js-paper-rank-work_42145743", }); 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$(".js-view-count[data-work-id=42145743]").text(description); $(".js-view-count-work_42145743").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42145743").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42145743"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">9</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6453" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Romanticism">German Romanticism</a>, <script data-card-contents-for-ri="6453" type="text/json">{"id":6453,"name":"German Romanticism","url":"https://www.academia.edu/Documents/in/German_Romanticism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="8446" rel="nofollow" href="https://www.academia.edu/Documents/in/Franz_Kafka">Franz Kafka</a>, <script data-card-contents-for-ri="8446" type="text/json">{"id":8446,"name":"Franz Kafka","url":"https://www.academia.edu/Documents/in/Franz_Kafka?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="9846" rel="nofollow" href="https://www.academia.edu/Documents/in/Ecology">Ecology</a><script data-card-contents-for-ri="9846" type="text/json">{"id":9846,"name":"Ecology","url":"https://www.academia.edu/Documents/in/Ecology?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42145743]'), work: {"id":42145743,"title":"Introduction (Dissertation: \"Occasions of Underground\"; Northwestern University, 2020)","created_at":"2020-03-05T07:37:25.392-08:00","url":"https://www.academia.edu/42145743/Introduction_Dissertation_Occasions_of_Underground_Northwestern_University_2020_?f_ri=6202","dom_id":"work_42145743","summary":"Introduction chapter to my dissertation \"Occasions of Underground\nGerman Miners and Moles on the Essence of Ground (1780–1920)\"\n","downloadable_attachments":[{"id":62284174,"asset_id":42145743,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":11119162,"first_name":"Nadav","last_name":"Avruch","domain_name":"independent","page_name":"NadavAvruch","display_name":"Nadav Avruch","profile_url":"https://independent.academia.edu/NadavAvruch?f_ri=6202","photo":"https://0.academia-photos.com/11119162/5741264/6527832/s65_nadav.avruch.jpg_oh_de20cda2a1a39a05543222477011d010_oe_54f86bcf___gda___1424585332_6b018f1dce1001972c768bd30cd27a86"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":6453,"name":"German Romanticism","url":"https://www.academia.edu/Documents/in/German_Romanticism?f_ri=6202","nofollow":true},{"id":8446,"name":"Franz Kafka","url":"https://www.academia.edu/Documents/in/Franz_Kafka?f_ri=6202","nofollow":true},{"id":9846,"name":"Ecology","url":"https://www.academia.edu/Documents/in/Ecology?f_ri=6202","nofollow":true},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202"},{"id":18496,"name":"Mining","url":"https://www.academia.edu/Documents/in/Mining?f_ri=6202"},{"id":31668,"name":"Friedrich von Hardenberg (Novalis)","url":"https://www.academia.edu/Documents/in/Friedrich_von_Hardenberg_Novalis_?f_ri=6202"},{"id":317235,"name":"Grounding","url":"https://www.academia.edu/Documents/in/Grounding?f_ri=6202"},{"id":563937,"name":"Moles","url":"https://www.academia.edu/Documents/in/Moles?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_12977943" data-work_id="12977943" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/12977943/Music_Criticism_and_the_Challenge_of_History_Shaping_Modern_Musical_Thought_in_Late_Nineteenth_Century_Vienna">Music, Criticism, and the Challenge of History: Shaping Modern Musical Thought in Late Nineteenth-Century Vienna</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">More than a century after Guido Adler's appointment to the first chair in musicology at the University of Vienna, Music, Criticism, and the Challenge of History provides a first look at the discipline in this earliest period, and at the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_12977943" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">More than a century after Guido Adler's appointment to the first chair in musicology at the University of Vienna, Music, Criticism, and the Challenge of History provides a first look at the discipline in this earliest period, and at the ideological dilemmas and methodological anxieties that characterized it upon its institutionalization. Author Kevin Karnes contends that some of the most vital questions surrounding musicology's disciplinary identities today-the relationship between musicology and criticism, the role of the subject in analysis and the narration of history, and the responsibilities of the scholar to the listening public-originate in these conflicted and largely forgotten beginnings.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/12977943" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="ce590273bfd19c850e9037d0858554a7" rel="nofollow" data-download="{"attachment_id":60151838,"asset_id":12977943,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60151838/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="32184495" href="https://emory.academia.edu/KevinKarnes">Kevin Karnes</a><script data-card-contents-for-user="32184495" type="text/json">{"id":32184495,"first_name":"Kevin","last_name":"Karnes","domain_name":"emory","page_name":"KevinKarnes","display_name":"Kevin Karnes","profile_url":"https://emory.academia.edu/KevinKarnes?f_ri=6202","photo":"https://0.academia-photos.com/32184495/9617227/27844905/s65_kevin.karnes.png"}</script></span></span></li><li class="js-paper-rank-work_12977943 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="12977943"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 12977943, container: ".js-paper-rank-work_12977943", }); 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$(".js-view-count[data-work-id=12977943]").text(description); $(".js-view-count-work_12977943").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_12977943").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="12977943"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">28</a>  </div><span class="InlineList-item-text u-textTruncate u-pl10x"><a class="InlineList-item-text" data-has-card-for-ri="384" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Studies">German Studies</a>, <script data-card-contents-for-ri="384" type="text/json">{"id":384,"name":"German Studies","url":"https://www.academia.edu/Documents/in/German_Studies?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="671" rel="nofollow" href="https://www.academia.edu/Documents/in/Music">Music</a>, <script data-card-contents-for-ri="671" type="text/json">{"id":671,"name":"Music","url":"https://www.academia.edu/Documents/in/Music?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="685" rel="nofollow" href="https://www.academia.edu/Documents/in/Music_History">Music History</a>, <script data-card-contents-for-ri="685" type="text/json">{"id":685,"name":"Music History","url":"https://www.academia.edu/Documents/in/Music_History?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="687" rel="nofollow" href="https://www.academia.edu/Documents/in/Musicology">Musicology</a><script data-card-contents-for-ri="687" type="text/json">{"id":687,"name":"Musicology","url":"https://www.academia.edu/Documents/in/Musicology?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=12977943]'), work: {"id":12977943,"title":"Music, Criticism, and the Challenge of History: Shaping Modern Musical Thought in Late Nineteenth-Century Vienna","created_at":"2015-06-14T11:33:07.545-07:00","url":"https://www.academia.edu/12977943/Music_Criticism_and_the_Challenge_of_History_Shaping_Modern_Musical_Thought_in_Late_Nineteenth_Century_Vienna?f_ri=6202","dom_id":"work_12977943","summary":"More than a century after Guido Adler's appointment to the first chair in musicology at the University of Vienna, Music, Criticism, and the Challenge of History provides a first look at the discipline in this earliest period, and at the ideological dilemmas and methodological anxieties that characterized it upon its institutionalization. Author Kevin Karnes contends that some of the most vital questions surrounding musicology's disciplinary identities today-the relationship between musicology and criticism, the role of the subject in analysis and the narration of history, and the responsibilities of the scholar to the listening public-originate in these conflicted and largely forgotten beginnings.","downloadable_attachments":[{"id":60151838,"asset_id":12977943,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":32184495,"first_name":"Kevin","last_name":"Karnes","domain_name":"emory","page_name":"KevinKarnes","display_name":"Kevin Karnes","profile_url":"https://emory.academia.edu/KevinKarnes?f_ri=6202","photo":"https://0.academia-photos.com/32184495/9617227/27844905/s65_kevin.karnes.png"}],"research_interests":[{"id":384,"name":"German Studies","url":"https://www.academia.edu/Documents/in/German_Studies?f_ri=6202","nofollow":true},{"id":671,"name":"Music","url":"https://www.academia.edu/Documents/in/Music?f_ri=6202","nofollow":true},{"id":685,"name":"Music History","url":"https://www.academia.edu/Documents/in/Music_History?f_ri=6202","nofollow":true},{"id":687,"name":"Musicology","url":"https://www.academia.edu/Documents/in/Musicology?f_ri=6202","nofollow":true},{"id":1068,"name":"Schenkerian Analysis","url":"https://www.academia.edu/Documents/in/Schenkerian_Analysis?f_ri=6202"},{"id":1729,"name":"German History","url":"https://www.academia.edu/Documents/in/German_History?f_ri=6202"},{"id":5878,"name":"Nationalism","url":"https://www.academia.edu/Documents/in/Nationalism?f_ri=6202"},{"id":6148,"name":"German Language","url":"https://www.academia.edu/Documents/in/German_Language?f_ri=6202"},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202"},{"id":6453,"name":"German Romanticism","url":"https://www.academia.edu/Documents/in/German_Romanticism?f_ri=6202"},{"id":9024,"name":"Wagner Studies","url":"https://www.academia.edu/Documents/in/Wagner_Studies?f_ri=6202"},{"id":9722,"name":"Music Criticism","url":"https://www.academia.edu/Documents/in/Music_Criticism?f_ri=6202"},{"id":9723,"name":"Hanslick","url":"https://www.academia.edu/Documents/in/Hanslick?f_ri=6202"},{"id":9900,"name":"Cultural Musicology","url":"https://www.academia.edu/Documents/in/Cultural_Musicology?f_ri=6202"},{"id":10422,"name":"National Identity","url":"https://www.academia.edu/Documents/in/National_Identity?f_ri=6202"},{"id":11849,"name":"Austrian Philosophy","url":"https://www.academia.edu/Documents/in/Austrian_Philosophy?f_ri=6202"},{"id":21392,"name":"Wagner","url":"https://www.academia.edu/Documents/in/Wagner?f_ri=6202"},{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202"},{"id":24364,"name":"Historiography of Music","url":"https://www.academia.edu/Documents/in/Historiography_of_Music?f_ri=6202"},{"id":42172,"name":"Richard Wagner","url":"https://www.academia.edu/Documents/in/Richard_Wagner?f_ri=6202"},{"id":50576,"name":"Germany","url":"https://www.academia.edu/Documents/in/Germany?f_ri=6202"},{"id":53635,"name":"Austrian History","url":"https://www.academia.edu/Documents/in/Austrian_History?f_ri=6202"},{"id":58850,"name":"Historical Musicology","url":"https://www.academia.edu/Documents/in/Historical_Musicology?f_ri=6202"},{"id":71569,"name":"Cultural History of Music","url":"https://www.academia.edu/Documents/in/Cultural_History_of_Music?f_ri=6202"},{"id":180138,"name":"Heinrich Schenker","url":"https://www.academia.edu/Documents/in/Heinrich_Schenker?f_ri=6202"},{"id":225390,"name":"Austrian Studies","url":"https://www.academia.edu/Documents/in/Austrian_Studies?f_ri=6202"},{"id":391715,"name":"Ethnicity and National Identity","url":"https://www.academia.edu/Documents/in/Ethnicity_and_National_Identity?f_ri=6202"},{"id":544448,"name":"Eduard Hanslick","url":"https://www.academia.edu/Documents/in/Eduard_Hanslick?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_12932985" data-work_id="12932985" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/12932985/Intellectual_Intuition_Aufforderung_and_Pure_Will_in_the_Later_Jena_Wissenschaftslehre">Intellectual Intuition, Aufforderung, and Pure Will in the Later Jena Wissenschaftslehre</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">In this paper I examine intellectual Intuition, Aufforderung and Pure Will in J. G. Fichte's Wissenschaftslehre Nova Methodo. After considering the various senses in which Fichte used the term "intellectual intuition," I discuss the... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_12932985" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">In this paper I examine intellectual Intuition, Aufforderung and Pure Will in J. G. Fichte's Wissenschaftslehre Nova Methodo.  After considering the various senses in which Fichte used the term "intellectual intuition," I discuss the relations between intellectual intuition, Aufforderung, and pure will.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/12932985" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="d1818cf4afd054a8d789340082cdce7e" rel="nofollow" data-download="{"attachment_id":37886406,"asset_id":12932985,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/37886406/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="13730081" href="https://msstate.academia.edu/YolandaEstes">Yolanda Estes</a><script data-card-contents-for-user="13730081" type="text/json">{"id":13730081,"first_name":"Yolanda","last_name":"Estes","domain_name":"msstate","page_name":"YolandaEstes","display_name":"Yolanda Estes","profile_url":"https://msstate.academia.edu/YolandaEstes?f_ri=6202","photo":"https://0.academia-photos.com/13730081/3848283/4502553/s65_yolanda.estes.jpg"}</script></span></span></li><li class="js-paper-rank-work_12932985 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="12932985"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 12932985, container: ".js-paper-rank-work_12932985", }); 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$(".js-view-count[data-work-id=12932985]").text(description); $(".js-view-count-work_12932985").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_12932985").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="12932985"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">6</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10270" rel="nofollow" href="https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte">Johann Gottlieb Fichte</a>, <script data-card-contents-for-ri="10270" type="text/json">{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="23519" rel="nofollow" href="https://www.academia.edu/Documents/in/19th-century_German_philosophy">19th-century German philosophy</a>, <script data-card-contents-for-ri="23519" type="text/json">{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="174265" rel="nofollow" href="https://www.academia.edu/Documents/in/Transcendental_Idealism">Transcendental Idealism</a><script data-card-contents-for-ri="174265" type="text/json">{"id":174265,"name":"Transcendental Idealism","url":"https://www.academia.edu/Documents/in/Transcendental_Idealism?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=12932985]'), work: {"id":12932985,"title":"Intellectual Intuition, Aufforderung, and Pure Will in the Later Jena Wissenschaftslehre","created_at":"2015-06-11T13:33:18.561-07:00","url":"https://www.academia.edu/12932985/Intellectual_Intuition_Aufforderung_and_Pure_Will_in_the_Later_Jena_Wissenschaftslehre?f_ri=6202","dom_id":"work_12932985","summary":"In this paper I examine intellectual Intuition, Aufforderung and Pure Will in J. G. Fichte's Wissenschaftslehre Nova Methodo. After considering the various senses in which Fichte used the term \"intellectual intuition,\" I discuss the relations between intellectual intuition, Aufforderung, and pure will. ","downloadable_attachments":[{"id":37886406,"asset_id":12932985,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":13730081,"first_name":"Yolanda","last_name":"Estes","domain_name":"msstate","page_name":"YolandaEstes","display_name":"Yolanda Estes","profile_url":"https://msstate.academia.edu/YolandaEstes?f_ri=6202","photo":"https://0.academia-photos.com/13730081/3848283/4502553/s65_yolanda.estes.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202","nofollow":true},{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202","nofollow":true},{"id":174265,"name":"Transcendental Idealism","url":"https://www.academia.edu/Documents/in/Transcendental_Idealism?f_ri=6202","nofollow":true},{"id":436961,"name":"German Idealism x History Of Philosophy x Transcendental Philosophy Johann Gottlieb Fichte x","url":"https://www.academia.edu/Documents/in/German_Idealism_x_History_Of_Philosophy_x_Transcendental_Philosophy_Johann_Gottlieb_Fichte_x?f_ri=6202"},{"id":1005692,"name":"German Idealism After Kant","url":"https://www.academia.edu/Documents/in/German_Idealism_After_Kant?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_42148773" data-work_id="42148773" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/42148773/Fichtes_Bildtheorie_im_Kontext_Teil_II_Systematische_Funktionen_des_Bildbegriffs_Fichte_Studien_48_2020">Fichtes Bildtheorie im Kontext Teil II: Systematische Funktionen des Bildbegriffs. Fichte-Studien 48, 2020.</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This volume examines Fichte's notion of the image in the systematic domains of ethics, philosophy of history, political philosophy, philosophy of language, aesthetics, and the philosophy of religion. Several contributions investigate from... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_42148773" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This volume examines Fichte's notion of the image in the systematic domains of ethics, philosophy of history, political philosophy, philosophy of language, aesthetics, and the philosophy of religion. Several contributions investigate from various viewpoints the central feature of Fichte's late philosophy that, in terms of image theory, human freedom is understood as the ability to understand oneself as the image of an absolute that transcends all appearances. These investigations reveal that Fichte's image theory underlies his late ethics, state theory, and educational conception and thus characterizes the peculiar meaning in which Fichte's late philosophy is still to be understood as an expression of an Enlightenment project that goes beyond mere theory. This volume also contains the three papers awarded with the "Fichte Prize for Young Researchers" in 2018. Der vorliegende Band untersucht Fichtes bildtheoretisches Denken von der Theorie der Einbildungskraft bis in die systematischen Bereiche der Ethik, der Geschichtsphilosophie, der politischen Philosophie, der Sprachphilosophie, der Kunsttheorie und der Religionsphilosophie. Dass die Freiheit des Menschen bildtheoretisch aus der in seinem Selbstbewusstsein angelegten Fähigkeit zu verstehen ist, sich als Bild eines alle Erscheinungen transzendierenden Absoluten zu verstehen, ist ein zentraler Gedanke der Spätphilosophie Fichtes, der in mehreren Beiträgen unter verschiedenen Fragestellungen in den Blick genommen und diskutiert wird. Dabei zeigt sich, dass diese These Fichtes seiner späten Ethik, Staatstheorie und Erziehungskonzeption zugrunde liegt und damit den eigentümlichen Sinn prägt, in dem auch Fichtes Spätphilosophie noch als Ausdruck eines über die bloße Theorie hinauszielenden Au lärungsprojekts zu verstehen ist. Der Band wird von drei Beiträgen beschlossen, die 2018 mit dem "Fichte-Preis für junge Forscher" ausgezeichnet wurden.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/42148773" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8c76dfd2c2423e2119a9f7ce1f54208f" rel="nofollow" data-download="{"attachment_id":62287785,"asset_id":42148773,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/62287785/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="5018339" href="https://ferrara.academia.edu/MatteoVincenzodAlfonso">Matteo Vincenzo d'Alfonso</a><script data-card-contents-for-user="5018339" type="text/json">{"id":5018339,"first_name":"Matteo Vincenzo","last_name":"d'Alfonso","domain_name":"ferrara","page_name":"MatteoVincenzodAlfonso","display_name":"Matteo Vincenzo d'Alfonso","profile_url":"https://ferrara.academia.edu/MatteoVincenzodAlfonso?f_ri=6202","photo":"https://0.academia-photos.com/5018339/3726948/13326132/s65_matteo_vincenzo.d_alfonso.jpg"}</script></span></span></li><li class="js-paper-rank-work_42148773 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="42148773"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 42148773, container: ".js-paper-rank-work_42148773", }); 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$(".js-view-count[data-work-id=42148773]").text(description); $(".js-view-count-work_42148773").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_42148773").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="42148773"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">4</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10270" rel="nofollow" href="https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte">Johann Gottlieb Fichte</a>, <script data-card-contents-for-ri="10270" type="text/json">{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="13031" rel="nofollow" href="https://www.academia.edu/Documents/in/Transcendental_Philosophy">Transcendental Philosophy</a>, <script data-card-contents-for-ri="13031" type="text/json">{"id":13031,"name":"Transcendental Philosophy","url":"https://www.academia.edu/Documents/in/Transcendental_Philosophy?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="968659" rel="nofollow" href="https://www.academia.edu/Documents/in/Theory_and_Philosophy_of_Image">Theory and Philosophy of Image</a><script data-card-contents-for-ri="968659" type="text/json">{"id":968659,"name":"Theory and Philosophy of Image","url":"https://www.academia.edu/Documents/in/Theory_and_Philosophy_of_Image?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=42148773]'), work: {"id":42148773,"title":"Fichtes Bildtheorie im Kontext Teil II: Systematische Funktionen des Bildbegriffs. Fichte-Studien 48, 2020.","created_at":"2020-03-05T18:31:14.845-08:00","url":"https://www.academia.edu/42148773/Fichtes_Bildtheorie_im_Kontext_Teil_II_Systematische_Funktionen_des_Bildbegriffs_Fichte_Studien_48_2020?f_ri=6202","dom_id":"work_42148773","summary":"This volume examines Fichte's notion of the image in the systematic domains of ethics, philosophy of history, political philosophy, philosophy of language, aesthetics, and the philosophy of religion. Several contributions investigate from various viewpoints the central feature of Fichte's late philosophy that, in terms of image theory, human freedom is understood as the ability to understand oneself as the image of an absolute that transcends all appearances. These investigations reveal that Fichte's image theory underlies his late ethics, state theory, and educational conception and thus characterizes the peculiar meaning in which Fichte's late philosophy is still to be understood as an expression of an Enlightenment project that goes beyond mere theory. This volume also contains the three papers awarded with the \"Fichte Prize for Young Researchers\" in 2018. Der vorliegende Band untersucht Fichtes bildtheoretisches Denken von der Theorie der Einbildungskraft bis in die systematischen Bereiche der Ethik, der Geschichtsphilosophie, der politischen Philosophie, der Sprachphilosophie, der Kunsttheorie und der Religionsphilosophie. Dass die Freiheit des Menschen bildtheoretisch aus der in seinem Selbstbewusstsein angelegten Fähigkeit zu verstehen ist, sich als Bild eines alle Erscheinungen transzendierenden Absoluten zu verstehen, ist ein zentraler Gedanke der Spätphilosophie Fichtes, der in mehreren Beiträgen unter verschiedenen Fragestellungen in den Blick genommen und diskutiert wird. Dabei zeigt sich, dass diese These Fichtes seiner späten Ethik, Staatstheorie und Erziehungskonzeption zugrunde liegt und damit den eigentümlichen Sinn prägt, in dem auch Fichtes Spätphilosophie noch als Ausdruck eines über die bloße Theorie hinauszielenden Au lärungsprojekts zu verstehen ist. Der Band wird von drei Beiträgen beschlossen, die 2018 mit dem \"Fichte-Preis für junge Forscher\" ausgezeichnet wurden. ","downloadable_attachments":[{"id":62287785,"asset_id":42148773,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":5018339,"first_name":"Matteo Vincenzo","last_name":"d'Alfonso","domain_name":"ferrara","page_name":"MatteoVincenzodAlfonso","display_name":"Matteo Vincenzo d'Alfonso","profile_url":"https://ferrara.academia.edu/MatteoVincenzodAlfonso?f_ri=6202","photo":"https://0.academia-photos.com/5018339/3726948/13326132/s65_matteo_vincenzo.d_alfonso.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202","nofollow":true},{"id":13031,"name":"Transcendental Philosophy","url":"https://www.academia.edu/Documents/in/Transcendental_Philosophy?f_ri=6202","nofollow":true},{"id":968659,"name":"Theory and Philosophy of Image","url":"https://www.academia.edu/Documents/in/Theory_and_Philosophy_of_Image?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40550108" data-work_id="40550108" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40550108/A_autoposi%C3%A7%C3%A3o_do_conceito_a_prova_ontol%C3%B3gica_da_exist%C3%AAncia_de_Deus_na_Ci%C3%AAncia_da_L%C3%B3gica_de_Hegel">A autoposição do conceito: a prova ontológica da existência de Deus na Ciência da Lógica de Hegel</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Porque a sabedoria deste mundo é loucura diante de Deus; pois está escrito: Ele apanha os sábios na sua própria astúcia.</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/40550108" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="bd86388cb7d8aaadc10f778dab3abae6" rel="nofollow" data-download="{"attachment_id":60826447,"asset_id":40550108,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/60826447/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span 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data-has-card-for-ri="804" rel="nofollow" href="https://www.academia.edu/Documents/in/Metaphysics">Metaphysics</a>, <script data-card-contents-for-ri="804" type="text/json">{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="156195" rel="nofollow" href="https://www.academia.edu/Documents/in/Ontological_Argument">Ontological Argument</a><script data-card-contents-for-ri="156195" type="text/json">{"id":156195,"name":"Ontological Argument","url":"https://www.academia.edu/Documents/in/Ontological_Argument?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=40550108]'), work: {"id":40550108,"title":"A autoposição do conceito: a prova ontológica da existência de Deus na Ciência da Lógica de Hegel","created_at":"2019-10-07T10:42:19.179-07:00","url":"https://www.academia.edu/40550108/A_autoposi%C3%A7%C3%A3o_do_conceito_a_prova_ontol%C3%B3gica_da_exist%C3%AAncia_de_Deus_na_Ci%C3%AAncia_da_L%C3%B3gica_de_Hegel?f_ri=6202","dom_id":"work_40550108","summary":"Porque a sabedoria deste mundo é loucura diante de Deus; pois está escrito: Ele apanha os sábios na sua própria astúcia.","downloadable_attachments":[{"id":60826447,"asset_id":40550108,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":3297481,"first_name":"Régis","last_name":"Alves","domain_name":"usp-br","page_name":"RégisAlves","display_name":"Régis Alves","profile_url":"https://usp-br.academia.edu/R%C3%A9gisAlves?f_ri=6202","photo":"https://0.academia-photos.com/3297481/1096868/29862288/s65_r_gis.alves.jpg"}],"research_interests":[{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true},{"id":156195,"name":"Ontological Argument","url":"https://www.academia.edu/Documents/in/Ontological_Argument?f_ri=6202","nofollow":true},{"id":187236,"name":"Dialectics","url":"https://www.academia.edu/Documents/in/Dialectics?f_ri=6202"},{"id":196064,"name":"Hegel's Dialectics","url":"https://www.academia.edu/Documents/in/Hegels_Dialectics?f_ri=6202"},{"id":694775,"name":"Hegel's Logic","url":"https://www.academia.edu/Documents/in/Hegels_Logic?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_40351283" data-work_id="40351283" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/40351283/The_Hegelian_Sources_of_Cultural_Historical_Activity_Theory">The Hegelian Sources of Cultural Historical Activity Theory</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">It will be shown that at least four foundational concepts of Cultural Historical Activity Theory were previously formulated by Hegel, viz., (1) the unit of analysis as a key concept for analytic-synthetic cognition, (2) the centrality of... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_40351283" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">It will be shown that at least four foundational concepts of Cultural Historical Activity Theory were previously formulated by Hegel, viz., (1) the unit of analysis as a key concept for analytic-synthetic cognition, (2) the centrality of artifact-mediated actions, (3) the definitive distinction between goal and motive in activities, and (4) the distinction between a true concept and a pseudoconcept.</div></div></div><ul class="InlineList u-ph0x 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Mit einer Einleitung hrsg. von Alexander Aichele</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">EDITION 09-1/2 Reden an die deutsche Nation / Johann Gottlieb Fichte. Mit einer Einleitung hrsg. von Alexander Aichele. -Hamburg : Meiner, 2008. -LXXXIX, 254 S. ; 20 cm. -(Philosophische Bibliothek ; 588). -ISBN 978-3-7873-1856-8 : EUR... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_38212732" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">EDITION 09-1/2 Reden an die deutsche Nation / Johann Gottlieb Fichte. Mit einer Einleitung hrsg. von Alexander Aichele. -Hamburg : Meiner, 2008. -LXXXIX, 254 S. ; 20 cm. -(Philosophische Bibliothek ; 588). -ISBN 978-3-7873-1856-8 : EUR 19.80 [#0368]</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38212732" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4e19cdd6333efedc19949b4bbb279a06" rel="nofollow" data-download="{"attachment_id":58251722,"asset_id":38212732,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/58251722/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="9329191" href="https://independent.academia.edu/TillKinzel">Till Kinzel</a><script data-card-contents-for-user="9329191" type="text/json">{"id":9329191,"first_name":"Till","last_name":"Kinzel","domain_name":"independent","page_name":"TillKinzel","display_name":"Till Kinzel","profile_url":"https://independent.academia.edu/TillKinzel?f_ri=6202","photo":"https://0.academia-photos.com/9329191/31897132/29075789/s65_till.kinzel.jpg"}</script></span></span></li><li class="js-paper-rank-work_38212732 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38212732"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38212732, container: ".js-paper-rank-work_38212732", }); 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$(".js-view-count[data-work-id=38212732]").text(description); $(".js-view-count-work_38212732").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_38212732").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="38212732"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">3</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="10270" rel="nofollow" href="https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte">Johann Gottlieb Fichte</a>, <script data-card-contents-for-ri="10270" type="text/json">{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="23519" rel="nofollow" href="https://www.academia.edu/Documents/in/19th-century_German_philosophy">19th-century German philosophy</a><script data-card-contents-for-ri="23519" type="text/json">{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=38212732]'), work: {"id":38212732,"title":"IFB-Rezension Reden an die deutsche Nation / Johann Gottlieb Fichte. Mit einer Einleitung hrsg. von Alexander Aichele","created_at":"2019-01-24T06:16:22.717-08:00","url":"https://www.academia.edu/38212732/IFB_Rezension_Reden_an_die_deutsche_Nation_Johann_Gottlieb_Fichte_Mit_einer_Einleitung_hrsg_von_Alexander_Aichele?f_ri=6202","dom_id":"work_38212732","summary":"EDITION 09-1/2 Reden an die deutsche Nation / Johann Gottlieb Fichte. Mit einer Einleitung hrsg. von Alexander Aichele. -Hamburg : Meiner, 2008. -LXXXIX, 254 S. ; 20 cm. -(Philosophische Bibliothek ; 588). -ISBN 978-3-7873-1856-8 : EUR 19.80 [#0368]","downloadable_attachments":[{"id":58251722,"asset_id":38212732,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":9329191,"first_name":"Till","last_name":"Kinzel","domain_name":"independent","page_name":"TillKinzel","display_name":"Till Kinzel","profile_url":"https://independent.academia.edu/TillKinzel?f_ri=6202","photo":"https://0.academia-photos.com/9329191/31897132/29075789/s65_till.kinzel.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202","nofollow":true},{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202","nofollow":true}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_23884442" data-work_id="23884442" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/23884442/Selfhood_and_Relationality">Selfhood and Relationality</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Nineteenth century Christian thought about self and relationality was stamped by the reception of Kant’s groundbreaking revision to the Cartesian cogito. For René Descartes (1596-1650), the self is a thinking thing (res cogitans), a... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_23884442" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Nineteenth century Christian thought about self and relationality was stamped by the reception of Kant’s groundbreaking revision to the Cartesian cogito. For René Descartes (1596-1650), the self is a thinking thing (res cogitans), a simple substance retaining its unity and identity over time. For Immanuel Kant (1724-1804), on the other hand, consciousness is not a substance but an ongoing activity having a double constitution, or two moments: first, the original activity of consciousness, what Kant would call original apperception, and second, the reflected self, the “I think” as object of reflection. Both are essential to the possibility of an awareness of a unified experience. Such an awareness is achieved only insofar as the self is capable of reflecting on its activity of thinking. As such, the possibility of self-consciousness, or the capacity to reflect on one’s own acts of thought is essential to the constitution of the self. This new model of the mind became the starting point to the thought of central 19th century figures such as Friedrich Schleiermacher (1768-1834), J. G. Fichte (1762-1814), Friedrich Hegel (1770-1831) and Søren Kierkegaard (1813-1855). This chapter will explore their reception of Kant’s model of self-consciousness, the controversies surrounding its development and exposition, and the advantages of this model for theological reflection. The idea of mind as essentially capable of reflection provided an account of how the self can stand in an ontologically immediate relation to God constitutive of the self, while at the same time allowing that the self’s consciousness of itself is distinct from this original moment, so that a limited or false consciousness of self is possible. As such the task of the self is to recognize (that is, to realize in and through self-consciousness) who it most truly is, both in relation to God, and in relation to self and other.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/23884442" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="a7bac03f17731ac7ad65fde77a829edd" rel="nofollow" data-download="{"attachment_id":52279754,"asset_id":23884442,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/52279754/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="6233787" href="https://purdue.academia.edu/JacquelineMarina">Jacqueline Mariña</a><script data-card-contents-for-user="6233787" type="text/json">{"id":6233787,"first_name":"Jacqueline","last_name":"Mariña","domain_name":"purdue","page_name":"JacquelineMarina","display_name":"Jacqueline Mariña","profile_url":"https://purdue.academia.edu/JacquelineMarina?f_ri=6202","photo":"https://0.academia-photos.com/6233787/2622861/67454116/s65_jacqueline.mari_a.jpeg"}</script></span></span></li><li class="js-paper-rank-work_23884442 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="23884442"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 23884442, container: ".js-paper-rank-work_23884442", }); 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For René Descartes (1596-1650), the self is a thinking thing (res cogitans), a simple substance retaining its unity and identity over time. For Immanuel Kant (1724-1804), on the other hand, consciousness is not a substance but an ongoing activity having a double constitution, or two moments: first, the original activity of consciousness, what Kant would call original apperception, and second, the reflected self, the “I think” as object of reflection. Both are essential to the possibility of an awareness of a unified experience. Such an awareness is achieved only insofar as the self is capable of reflecting on its activity of thinking. As such, the possibility of self-consciousness, or the capacity to reflect on one’s own acts of thought is essential to the constitution of the self. This new model of the mind became the starting point to the thought of central 19th century figures such as Friedrich Schleiermacher (1768-1834), J. G. Fichte (1762-1814), Friedrich Hegel (1770-1831) and Søren Kierkegaard (1813-1855). This chapter will explore their reception of Kant’s model of self-consciousness, the controversies surrounding its development and exposition, and the advantages of this model for theological reflection. The idea of mind as essentially capable of reflection provided an account of how the self can stand in an ontologically immediate relation to God constitutive of the self, while at the same time allowing that the self’s consciousness of itself is distinct from this original moment, so that a limited or false consciousness of self is possible. As such the task of the self is to recognize (that is, to realize in and through self-consciousness) who it most truly is, both in relation to God, and in relation to self and other.","downloadable_attachments":[{"id":52279754,"asset_id":23884442,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":6233787,"first_name":"Jacqueline","last_name":"Mariña","domain_name":"purdue","page_name":"JacquelineMarina","display_name":"Jacqueline Mariña","profile_url":"https://purdue.academia.edu/JacquelineMarina?f_ri=6202","photo":"https://0.academia-photos.com/6233787/2622861/67454116/s65_jacqueline.mari_a.jpeg"}],"research_interests":[{"id":972,"name":"Self and Identity","url":"https://www.academia.edu/Documents/in/Self_and_Identity?f_ri=6202","nofollow":true},{"id":1302,"name":"Theology","url":"https://www.academia.edu/Documents/in/Theology?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte?f_ri=6202"},{"id":14217,"name":"Schleiermacher","url":"https://www.academia.edu/Documents/in/Schleiermacher?f_ri=6202"},{"id":14945,"name":"Kierkegaard","url":"https://www.academia.edu/Documents/in/Kierkegaard?f_ri=6202"},{"id":16031,"name":"Immanuel Kant","url":"https://www.academia.edu/Documents/in/Immanuel_Kant?f_ri=6202"},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=6202"},{"id":23519,"name":"19th-century German philosophy","url":"https://www.academia.edu/Documents/in/19th-century_German_philosophy?f_ri=6202"},{"id":48890,"name":"Soren Kierkegaard","url":"https://www.academia.edu/Documents/in/Soren_Kierkegaard?f_ri=6202"},{"id":127827,"name":"German romanticism and idealism","url":"https://www.academia.edu/Documents/in/German_romanticism_and_idealism?f_ri=6202"},{"id":133446,"name":"Friedrich Schleiermacher","url":"https://www.academia.edu/Documents/in/Friedrich_Schleiermacher?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_22343888" data-work_id="22343888" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/22343888/Pragmatic_Idealism_and_Architecture">Pragmatic Idealism & Architecture</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Exploring the concept of "Pragmatic Idealism" that Metamodernism develops, and the possible implications in architecture</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/22343888" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="8edc432fcdabddee3ad5356956e77048" rel="nofollow" data-download="{"attachment_id":42975410,"asset_id":22343888,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/42975410/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="32159983" href="https://independent.academia.edu/GregorWatson">Gregor Watson</a><script data-card-contents-for-user="32159983" type="text/json">{"id":32159983,"first_name":"Gregor","last_name":"Watson","domain_name":"independent","page_name":"GregorWatson","display_name":"Gregor Watson","profile_url":"https://independent.academia.edu/GregorWatson?f_ri=6202","photo":"https://0.academia-photos.com/32159983/9605383/13112195/s65_gregor.watson.jpg"}</script></span></span></li><li class="js-paper-rank-work_22343888 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="22343888"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 22343888, container: ".js-paper-rank-work_22343888", }); 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Der Kampf um öffentliche Anerkennung nach Dewey und Hegel</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">This article attempts to present the unity as well as the difference between Hegel's and Dewey's social philosophical approaches to struggles for recognition. It argues that interpreting Dewey's Lectures in China as a commentary on Hegel... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_5731949" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">This article attempts to present the unity as well as the difference between Hegel's and Dewey's social philosophical approaches to struggles for recognition. It argues that interpreting Dewey's Lectures in China as a commentary on Hegel sheds new light on Dewey's social philosophy as a recognition theoretical whole. Furthermore, the resulting "experimentalist" account of recognitive relations, norms and values might turn out to present a fruitful perspective in contemporary discussions on recognition.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/5731949" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="01ad7e01c5c1fad35e5292970ce21236" rel="nofollow" data-download="{"attachment_id":63009494,"asset_id":5731949,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63009494/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="4401326" href="https://ethz.academia.edu/ArviS%C3%A4rkel%C3%A4">Arvi Särkelä</a><script data-card-contents-for-user="4401326" type="text/json">{"id":4401326,"first_name":"Arvi","last_name":"Särkelä","domain_name":"ethz","page_name":"ArviSärkelä","display_name":"Arvi Särkelä","profile_url":"https://ethz.academia.edu/ArviS%C3%A4rkel%C3%A4?f_ri=6202","photo":"https://0.academia-photos.com/4401326/1785866/52318987/s65_arvi.s_rkel_.jpeg"}</script></span></span></li><li class="js-paper-rank-work_5731949 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="5731949"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 5731949, container: ".js-paper-rank-work_5731949", }); 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Der Kampf um öffentliche Anerkennung nach Dewey und Hegel","created_at":"2014-01-15T19:58:43.915-08:00","url":"https://www.academia.edu/5731949/Ein_Drama_in_drei_Akten_Der_Kampf_um_%C3%B6ffentliche_Anerkennung_nach_Dewey_und_Hegel?f_ri=6202","dom_id":"work_5731949","summary":"This article attempts to present the unity as well as the difference between Hegel's and Dewey's social philosophical approaches to struggles for recognition. It argues that interpreting Dewey's Lectures in China as a commentary on Hegel sheds new light on Dewey's social philosophy as a recognition theoretical whole. Furthermore, the resulting \"experimentalist\" account of recognitive relations, norms and values might turn out to present a fruitful perspective in contemporary discussions on recognition. ","downloadable_attachments":[{"id":63009494,"asset_id":5731949,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":4401326,"first_name":"Arvi","last_name":"Särkelä","domain_name":"ethz","page_name":"ArviSärkelä","display_name":"Arvi Särkelä","profile_url":"https://ethz.academia.edu/ArviS%C3%A4rkel%C3%A4?f_ri=6202","photo":"https://0.academia-photos.com/4401326/1785866/52318987/s65_arvi.s_rkel_.jpeg"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory?f_ri=6202","nofollow":true},{"id":2459,"name":"Social Philosophy","url":"https://www.academia.edu/Documents/in/Social_Philosophy?f_ri=6202","nofollow":true},{"id":3405,"name":"Frankfurt School (Philosophy)","url":"https://www.academia.edu/Documents/in/Frankfurt_School_Philosophy_?f_ri=6202","nofollow":true},{"id":5045,"name":"Critical Social Theory","url":"https://www.academia.edu/Documents/in/Critical_Social_Theory?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202"},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202"},{"id":11848,"name":"Social Ontology","url":"https://www.academia.edu/Documents/in/Social_Ontology?f_ri=6202"},{"id":14589,"name":"John Dewey","url":"https://www.academia.edu/Documents/in/John_Dewey?f_ri=6202"},{"id":18182,"name":"Naturalism","url":"https://www.academia.edu/Documents/in/Naturalism?f_ri=6202"},{"id":22547,"name":"Social and Political Philosophy","url":"https://www.academia.edu/Documents/in/Social_and_Political_Philosophy?f_ri=6202"},{"id":22576,"name":"Frankfurt School","url":"https://www.academia.edu/Documents/in/Frankfurt_School?f_ri=6202"},{"id":43799,"name":"Recognition Theory","url":"https://www.academia.edu/Documents/in/Recognition_Theory?f_ri=6202"},{"id":49295,"name":"American Pragmatism","url":"https://www.academia.edu/Documents/in/American_Pragmatism?f_ri=6202"},{"id":104712,"name":"Experimentalism","url":"https://www.academia.edu/Documents/in/Experimentalism?f_ri=6202"},{"id":143965,"name":"Social Conflict","url":"https://www.academia.edu/Documents/in/Social_Conflict?f_ri=6202"},{"id":152578,"name":"Mutual recognition","url":"https://www.academia.edu/Documents/in/Mutual_recognition?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_44472084" data-work_id="44472084" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/44472084/Hegel_on_the_Difference_between_Social_Normativity_and_Normativity_of_Right">Hegel on the Difference between Social Normativity and Normativity of Right</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Hegel's "Philosophy of Spirit" applies two different notions of 'social practice'-one as a condition of possibility for intentional action and another one as the living actuality within which an action is initiated and takes place. Both... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_44472084" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Hegel's "Philosophy of Spirit" applies two different notions of 'social practice'-one as a condition of possibility for intentional action and another one as the living actuality within which an action is initiated and takes place. Both notions go hand in hand with their own logically distinct form of normativity-social normativity and the normativity of right. Whereas the first one can already be understood from the standpoint of subjective spirit, the second notion is at home in objective spirit or Hegel's Rechtsphilosophie. Stressing this distinction has consequences not only for a more differentiated account on Hegel's philosophy of action, but also for an interpretation of ethical life-which should not be equated with the first notion of social practice. In order to mark the importance of ethical life for Hegel's Rechtsphilosophie, the relevance of objectivity for objective spirit needs to be highlighted, which according to Hegel cannot be derived from a process of inner transformation of changing attitudes of the acting subject towards the norms of her action. Hegel-Studien 53/54 (2020), S. 117-134</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/44472084" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="06d594de151996b1d51d56429a61472a" rel="nofollow" data-download="{"attachment_id":93156611,"asset_id":44472084,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/93156611/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="2637566" href="https://oxford.academia.edu/SusanneHerrmannSinai">Susanne Herrmann-Sinai</a><script data-card-contents-for-user="2637566" type="text/json">{"id":2637566,"first_name":"Susanne","last_name":"Herrmann-Sinai","domain_name":"oxford","page_name":"SusanneHerrmannSinai","display_name":"Susanne Herrmann-Sinai","profile_url":"https://oxford.academia.edu/SusanneHerrmannSinai?f_ri=6202","photo":"https://0.academia-photos.com/2637566/839940/1043556/s65_susanne.herrmann-sinai.jpg"}</script></span></span></li><li class="js-paper-rank-work_44472084 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="44472084"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 44472084, container: ".js-paper-rank-work_44472084", }); 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$(".js-view-count[data-work-id=44472084]").text(description); $(".js-view-count-work_44472084").attr('title', description).tooltip(); }); });</script></span><script>$(function() { $(".js-view-count-work_44472084").removeClass('hidden') })</script></div></li><li class="InlineList-item u-positionRelative" style="max-width: 250px"><div class="u-positionAbsolute" data-has-card-for-ri-list="44472084"><i class="fa fa-tag InlineList-item-icon u-positionRelative"></i>  <a class="InlineList-item-text u-positionRelative">7</a>  </div><span class="InlineList-item-text u-textTruncate u-pl9x"><a class="InlineList-item-text" data-has-card-for-ri="818" rel="nofollow" href="https://www.academia.edu/Documents/in/Philosophy_of_Action">Philosophy of Action</a>, <script data-card-contents-for-ri="818" type="text/json">{"id":818,"name":"Philosophy of Action","url":"https://www.academia.edu/Documents/in/Philosophy_of_Action?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="6202" rel="nofollow" href="https://www.academia.edu/Documents/in/German_Idealism">German Idealism</a>, <script data-card-contents-for-ri="6202" type="text/json">{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="7942" rel="nofollow" href="https://www.academia.edu/Documents/in/Hegel">Hegel</a>, <script data-card-contents-for-ri="7942" type="text/json">{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true}</script><a class="InlineList-item-text" data-has-card-for-ri="12912" rel="nofollow" href="https://www.academia.edu/Documents/in/Normativity">Normativity</a><script data-card-contents-for-ri="12912" type="text/json">{"id":12912,"name":"Normativity","url":"https://www.academia.edu/Documents/in/Normativity?f_ri=6202","nofollow":true}</script></span></li><script>(function(){ if (true) { new Aedu.ResearchInterestListCard({ el: $('*[data-has-card-for-ri-list=44472084]'), work: {"id":44472084,"title":"Hegel on the Difference between Social Normativity and Normativity of Right","created_at":"2020-11-10T13:58:22.648-08:00","url":"https://www.academia.edu/44472084/Hegel_on_the_Difference_between_Social_Normativity_and_Normativity_of_Right?f_ri=6202","dom_id":"work_44472084","summary":"Hegel's \"Philosophy of Spirit\" applies two different notions of 'social practice'-one as a condition of possibility for intentional action and another one as the living actuality within which an action is initiated and takes place. Both notions go hand in hand with their own logically distinct form of normativity-social normativity and the normativity of right. Whereas the first one can already be understood from the standpoint of subjective spirit, the second notion is at home in objective spirit or Hegel's Rechtsphilosophie. Stressing this distinction has consequences not only for a more differentiated account on Hegel's philosophy of action, but also for an interpretation of ethical life-which should not be equated with the first notion of social practice. In order to mark the importance of ethical life for Hegel's Rechtsphilosophie, the relevance of objectivity for objective spirit needs to be highlighted, which according to Hegel cannot be derived from a process of inner transformation of changing attitudes of the acting subject towards the norms of her action. Hegel-Studien 53/54 (2020), S. 117-134","downloadable_attachments":[{"id":93156611,"asset_id":44472084,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":2637566,"first_name":"Susanne","last_name":"Herrmann-Sinai","domain_name":"oxford","page_name":"SusanneHerrmannSinai","display_name":"Susanne Herrmann-Sinai","profile_url":"https://oxford.academia.edu/SusanneHerrmannSinai?f_ri=6202","photo":"https://0.academia-photos.com/2637566/839940/1043556/s65_susanne.herrmann-sinai.jpg"}],"research_interests":[{"id":818,"name":"Philosophy of Action","url":"https://www.academia.edu/Documents/in/Philosophy_of_Action?f_ri=6202","nofollow":true},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":7942,"name":"Hegel","url":"https://www.academia.edu/Documents/in/Hegel?f_ri=6202","nofollow":true},{"id":12912,"name":"Normativity","url":"https://www.academia.edu/Documents/in/Normativity?f_ri=6202","nofollow":true},{"id":18108,"name":"G.W.F. Hegel","url":"https://www.academia.edu/Documents/in/G.W.F._Hegel?f_ri=6202"},{"id":24868,"name":"Social Practice","url":"https://www.academia.edu/Documents/in/Social_Practice?f_ri=6202"},{"id":49983,"name":"Hegel's Philosophy of Right","url":"https://www.academia.edu/Documents/in/Hegels_Philosophy_of_Right?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_3665233" data-work_id="3665233" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/3665233/Mise_en_scene_and_the_Figural_a_Reading_of_Terrence_Malicks_The_Tree_of_Life">Mise-en-scene and the Figural: a Reading of Terrence Malick's The Tree of Life </a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest"><div class="summarized">Classical mise-en-scène analysis elides an excess that, when revealed, exposes film’s figuration as a movement of appearing or Erscheinung – a revelation of “otherness” as the very constitution of film in its relation to the viewer. My... <a class="more_link u-tcGrayDark u-linkUnstyled" data-container=".work_3665233" data-show=".complete" data-hide=".summarized" data-more-link-behavior="true" href="#">more</a></div><div class="complete hidden">Classical mise-en-scène analysis elides an excess that, when revealed, exposes film’s figuration as a movement of appearing or Erscheinung – a revelation of “otherness” as the very constitution of film in its relation to the viewer. My aim is to undertake an analysis of this figuration in Terrence Malick’s film The Tree of Life, as the shining of the film in its possibilities – in what it reveals of itself as “other” to character and narrative drive. The essay responds to Steven Rybin’s analysis of The Tree of Life, recently published in this journal, which focuses on the acting style of Jessica Chastain who plays the mother in the O’Brien family, a typical mid-twentieth century family living in Waco, Texas. Rybin argues that Chastain’s acting style, and in particular her glances, resist male authority and project her own vision of the world. My analysis shows how the actor’s glances can be seen in terms of a more comprehensive vision enacted by the film which reveals an Erscheinung or revelatory appearance of “otherness” repeatedly shown throughout the film.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/3665233" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="16c3eb61bd6be5ee2006b7b8e5c5cadb" rel="nofollow" data-download="{"attachment_id":31626382,"asset_id":3665233,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/31626382/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="944545" href="https://scu-au.academia.edu/WarwickMules">Warwick Mules</a><script data-card-contents-for-user="944545" type="text/json">{"id":944545,"first_name":"Warwick","last_name":"Mules","domain_name":"scu-au","page_name":"WarwickMules","display_name":"Warwick Mules","profile_url":"https://scu-au.academia.edu/WarwickMules?f_ri=6202","photo":"https://0.academia-photos.com/944545/351064/148736690/s65_warwick.mules.jpg"}</script></span></span></li><li class="js-paper-rank-work_3665233 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="3665233"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 3665233, container: ".js-paper-rank-work_3665233", }); 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My aim is to undertake an analysis of this figuration in Terrence Malick’s film The Tree of Life, as the shining of the film in its possibilities – in what it reveals of itself as “other” to character and narrative drive. The essay responds to Steven Rybin’s analysis of The Tree of Life, recently published in this journal, which focuses on the acting style of Jessica Chastain who plays the mother in the O’Brien family, a typical mid-twentieth century family living in Waco, Texas. Rybin argues that Chastain’s acting style, and in particular her glances, resist male authority and project her own vision of the world. My analysis shows how the actor’s glances can be seen in terms of a more comprehensive vision enacted by the film which reveals an Erscheinung or revelatory appearance of “otherness” repeatedly shown throughout the film.","downloadable_attachments":[{"id":31626382,"asset_id":3665233,"asset_type":"Work","always_allow_download":false}],"ordered_authors":[{"id":944545,"first_name":"Warwick","last_name":"Mules","domain_name":"scu-au","page_name":"WarwickMules","display_name":"Warwick Mules","profile_url":"https://scu-au.academia.edu/WarwickMules?f_ri=6202","photo":"https://0.academia-photos.com/944545/351064/148736690/s65_warwick.mules.jpg"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism?f_ri=6202","nofollow":true},{"id":43810,"name":"Terrence Malick","url":"https://www.academia.edu/Documents/in/Terrence_Malick?f_ri=6202","nofollow":true},{"id":68801,"name":"Screen Acting","url":"https://www.academia.edu/Documents/in/Screen_Acting?f_ri=6202","nofollow":true},{"id":82629,"name":"Mise-En-Scène","url":"https://www.academia.edu/Documents/in/Mise-En-Sc%C3%A8ne?f_ri=6202","nofollow":true},{"id":198193,"name":"Film Sound and Music","url":"https://www.academia.edu/Documents/in/Film_Sound_and_Music?f_ri=6202"},{"id":304603,"name":"Figural Analysis","url":"https://www.academia.edu/Documents/in/Figural_Analysis?f_ri=6202"},{"id":608954,"name":"Figural Film Theory","url":"https://www.academia.edu/Documents/in/Figural_Film_Theory?f_ri=6202"},{"id":1035809,"name":"Screen Aesthetics and Formal Analysis","url":"https://www.academia.edu/Documents/in/Screen_Aesthetics_and_Formal_Analysis?f_ri=6202"},{"id":1035814,"name":"Cult, Experimental and Avant Garde Film","url":"https://www.academia.edu/Documents/in/Cult_Experimental_and_Avant_Garde_Film?f_ri=6202"},{"id":1035815,"name":"Popular Music and Popular Culture, Critical Theory and Cultural Studies","url":"https://www.academia.edu/Documents/in/Popular_Music_and_Popular_Culture_Critical_Theory_and_Cultural_Studies?f_ri=6202"}]}, }) } })();</script></ul></li></ul></div></div><div class="u-borderBottom1 u-borderColorGrayLighter"><div class="clearfix u-pv7x u-mb0x js-work-card work_313323" data-work_id="313323" itemscope="itemscope" itemtype="https://schema.org/ScholarlyArticle"><div class="header"><div class="title u-fontSerif u-fs22 u-lineHeight1_3"><a class="u-tcGrayDarkest js-work-link" href="https://www.academia.edu/313323/Johann_Gottlieb_Fichte_Over_het_begrip_van_de_Wetenschapsleer_of_de_zogenoemde_filosofie_Amsterdam_Meppel_Boom_1995">Johann Gottlieb Fichte: Over het begrip van de Wetenschapsleer, of de zogenoemde filosofie, Amsterdam/Meppel (Boom) 1995</a></div></div><div class="u-pb4x u-mt3x"><div class="summary u-fs14 u-fw300 u-lineHeight1_5 u-tcGrayDarkest">Dutch translation of J.G. Fichte: Über den Begriff der Wissenschaftslehre (1794)</div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/313323" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="4e34f6a6f05a3cc2ac35e79165ed71e1" rel="nofollow" data-download="{"attachment_id":65410827,"asset_id":313323,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/65410827/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="26153" href="https://uu.academia.edu/ErnstOttoOnnasch">Ernst-Otto Onnasch</a><script data-card-contents-for-user="26153" type="text/json">{"id":26153,"first_name":"Ernst-Otto","last_name":"Onnasch","domain_name":"uu","page_name":"ErnstOttoOnnasch","display_name":"Ernst-Otto Onnasch","profile_url":"https://uu.academia.edu/ErnstOttoOnnasch?f_ri=6202","photo":"https://0.academia-photos.com/26153/8542/22593094/s65_ernst-otto.onnasch.jpeg"}</script></span></span></li><li class="js-paper-rank-work_313323 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="313323"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 313323, container: ".js-paper-rank-work_313323", }); 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The essay maintains that Hegel’s use of both is ambivalent. On the one hand, immediately preceding the introduction of The Eumenides, Hegel’s analysis prioritizes historical method: it develops an account of the potentially destructive processes at the core of modern European social life between the dictates of law, morality, and “absolute ethical life” by proceeding historically. On the other hand, the analysis’ introduction of “the absolute” and The Eumenides as “instruments of reconciliation” undermines its methodological commitment to developing these contradictory tensions and their resolution historically. Hegel’s methodological breakthrough insists on the priority of historical development but capitulates in the final analysis proposing resolution in terms of metaphor, knowledge, the perspective of “the absolute.” Tragedy and The Eumenides, consequently, offer us a precise sense of what is most valuable and problematic in the Natural Law essay, revealing the utmost limits of what this exploratory essay offered in the advancement of critical social analysis. Despite this setback, in concluding, the essay outlines a lasting advantage that follows from Hegel’s innovative methodology. It argues that The Natural Law essay remains significant for the history of critical social theory insofar as it remains open to the possibility of real overcoming. While its appeal to tragedy and the Eumenides might fail the very appeal itself indicates a commitment to the principle of overcoming. This commitment has potential insofar as it is pursued in terms of historical actuality: bypassing problematic structural instabilities at the core of the modern European nation state.</div></div></div><ul class="InlineList u-ph0x u-fs13"><li class="InlineList-item logged_in_only"><div class="share_on_academia_work_button"><a class="academia_share Button Button--inverseBlue Button--sm js-bookmark-button" data-academia-share="Work/38099559" data-share-source="work_strip" data-spinner="small_white_hide_contents"><i class="fa fa-plus"></i><span class="work-strip-link-text u-ml1x" data-content="button_text">Bookmark</span></a></div></li><li class="InlineList-item"><div class="download"><a id="87254899f28c825145c41f40dea68fc4" rel="nofollow" data-download="{"attachment_id":63609888,"asset_id":38099559,"asset_type":"Work","always_allow_download":false,"track":null,"button_location":"work_strip","source":null,"hide_modal":null}" class="Button Button--sm Button--inverseGreen js-download-button prompt_button doc_download" href="https://www.academia.edu/attachments/63609888/download_file?st=MTc0MDU1NDUzNCw4LjIyMi4yMDguMTQ2&s=work_strip"><i class="fa fa-arrow-circle-o-down fa-lg"></i><span class="u-textUppercase u-ml1x" data-content="button_text">Download</span></a></div></li><li class="InlineList-item"><ul class="InlineList InlineList--bordered u-ph0x"><li class="InlineList-item InlineList-item--bordered"><span class="InlineList-item-text">by <span itemscope="itemscope" itemprop="author" itemtype="https://schema.org/Person"><a class="u-tcGrayDark u-fw700" data-has-card-for-user="37097848" href="https://tru.academia.edu/WesFurlotte">Wes Furlotte</a><script data-card-contents-for-user="37097848" type="text/json">{"id":37097848,"first_name":"Wes","last_name":"Furlotte","domain_name":"tru","page_name":"WesFurlotte","display_name":"Wes Furlotte","profile_url":"https://tru.academia.edu/WesFurlotte?f_ri=6202","photo":"https://0.academia-photos.com/37097848/10603541/44653240/s65_wes.furlotte.jpg"}</script></span></span></li><li class="js-paper-rank-work_38099559 InlineList-item InlineList-item--bordered hidden"><span class="js-paper-rank-view hidden u-tcGrayDark" data-paper-rank-work-id="38099559"><i class="u-m1x fa fa-bar-chart"></i><strong class="js-paper-rank"></strong></span><script>$(function() { new Works.PaperRankView({ workId: 38099559, container: ".js-paper-rank-work_38099559", }); 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The essay maintains that Hegel’s use of both is ambivalent. On the one hand, immediately preceding the introduction of The Eumenides, Hegel’s analysis prioritizes historical method: it develops an account of the potentially destructive processes at the core of modern European social life between the dictates of law, morality, and “absolute ethical life” by proceeding historically. On the other hand, the analysis’ introduction of “the absolute” and The Eumenides as “instruments of reconciliation” undermines its methodological commitment to developing these contradictory tensions and their resolution historically. Hegel’s methodological breakthrough insists on the priority of historical development but capitulates in the final analysis proposing resolution in terms of metaphor, knowledge, the perspective of “the absolute.” Tragedy and The Eumenides, consequently, offer us a precise sense of what is most valuable and problematic in the Natural Law essay, revealing the utmost limits of what this exploratory essay offered in the advancement of critical social analysis. Despite this setback, in concluding, the essay outlines a lasting advantage that follows from Hegel’s innovative methodology. It argues that The Natural Law essay remains significant for the history of critical social theory insofar as it remains open to the possibility of real overcoming. While its appeal to tragedy and the Eumenides might fail the very appeal itself indicates a commitment to the principle of overcoming. 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