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Larry Krasnoff, Nuria Sánchez Madrid, and Paula Satne eds., Kant’s Doctrine of Right in the Twenty-first Century (Cardiff: University of Wales Press, 2018).
No full textThis text is a review of “Kant’s Doctrine of Right in the Twenty-first Century”, edited by Larry Krasnoff, Nuria Sánchez Madrid, Paula Satne, published by University of Wales Press in 2018, ISBN 978-1-78683-181-1
Johann Friedrich Blumenbach, ContriJohann Friedrich Blumenbach, Contributi alla storia na- turale, a cura di Mario Marino, prefazione di Giulio Bar- santi (Milano-Udine: Mimesis, 2018).
No full textReview of: Johann Friedrich Blumenbach, Contributi alla storia naturale, a cura di Mario Marino, prefazione di Giulio Barsanti (Milano-Udine: Mimesis, 2018) by Laura Follesa
References
Johann Friedrich Blumenbach, Beyträge zur Naturgeschichte, Nachdr. der Ausg. Dieterich, Göttingen, 1790-1811, hrsg. von Mario Marino,n Hildesheim [u.a.]: Olms-Weidmann, 2014.
Johann Friedrich Blumenbach, Contributi alla storia naturale, a cura di Mario Marino, prefazione di Giulio Barsanti, Milano-Udine: Mimesis, 2018.
Johann Friedrich Blumenbach, Impulso formativo e generazione, a cura di Antonella De Cieri, Salerno: 10/17, 1992.
Johann Friedrich Blumenbach, Manuale di storia naturale, Lugano: Vanelli, 1825, Milano: Fontana, 1826-1830.
R. Bonito Oliva, G. D’Alessandro, M. Marino, Storia naturale e antropologia nei blumenbachiani ‘Beyträge zur Naturgeschichte’, “Studi filosofici”, XXXIX, 2016, pp. 309-324
Violencia, poder y pobreza en Hegel.
No full textMy aim with this text is to offer an analysis of the concept of violence in Hegel’s philosophy. This concept is far from being unambiguous and is not a central topic in Hegel’s thought. Nevertheless, although its apparent problematic and secondary role, I believe this concept can help us to tackle two blind spots of Hegel’s philosophy: 1) a time previous to the foundation of the State and 2) the postrevolutionary future, that is, the contradictions emerging from modern civil society, which tend to generate potentially violent state of marginalization. While the first includes the problem of the conceptual relation between our concept and the concept of power, the second shows that there is a challenging bound between violence and poverty. Our departing point are several uncomfortable questions such as: Is violence a previous, necessary moment of power? Is the irrational the ground of the rational order of the State? Can violence contribute to the realization of a political, objective order
Was The Buddha a Reductionist About The Self?
No full textThis paper examines whether a reductionist view of the self can be found in the Suttas of early Buddhism. I will argue that the views of the self exemplified in the Path of Purification (Visuddhimagga) and the Abhidhamma Commentaries are similar to reductionist views of the self put forward by Western philosophers such as David Hume and Derek Parfit. I shall argue that the views of the Visuddhimagga can be seen as a legitimate development of the ideas of the Suttas. I will also argue however that an opposing view, namely the rejection of a \u27realist semantics\u27, can be found in nascent form in the Suttas. I will demonstrate that, when legitimately developed, this view can be seen to contradict the reductionist view of the self
Marcus Willaschek, Kant on the Sources of Metaphysics. The Dialectic of Pure Reason (Cambridge: Cambridge University Press, 2018).
No full textThis book provides an extensive and insightful analysis of the Dialectic of Kant’s first Critique. Willaschek’s aim is to focus on the constructive side of the Transcendental Dialectic and, besides Kant’s critique of speculative metaphysics, highlight the relevance of the Rational Sources Account (RSA), that is Kant’s discovery that the sources of metaphysical thinking lie in reason itself. According to Willaschek, reason’s metaphysical features comes from three main issues: 1) the discursive character of human thinking – for reason proceeds from elements to synthetic cognitive claims; 2) the iterative character of rational explanation – where every inquiry concerning reason-giving can be, in principle, always reiterated (if A is because of B, the question why B is always legitimate); 3) the rational need for completeness – for reason’s satisfaction relies on answers which do not raise further questions
La escritura retroactiva de la historia: Žižek sobre Hegel
No full textŽižek affirms Hegel’s present-day value since he understands that the transcendental Kantian discovery, opening up an abyss between subject and substance, constitutes the ‘traumatic core’ of contemporary philosophy and that the Hegelian response to it is the only satisfying one. This contribution tries, first of all, to explain the Žižekian interpretation of this response as a “metaphysics of the not-all.” According to Žižek, Hegel faces this transcendental challenge, inasmuch as he covers the distance between substance and subject, but in doing so, he demonstrates that their relation has the form of a paradox or that their unity rests on a cleft. Starting from here, the article explains the Žižekian reconstruction of the dialectical movement as a ‘run-in’ in which logos (of the subject) clashes with that (substantial) cleft that transcends it and, nonetheless, proves itself as its innermost core. This ‘run-in’, thus, enlightens the dialectical inversion as a radical overturn, which guarantees the opening of sense. Finally, by translating this linguistic structure into terms of action, this paper makes clear why Žižek defends that for Hegel the failure that essentially belongs to action, and because of which action goes necessarily through the ‘moment zero’ of history, guarantees the capacity action has to rewrite history and open up a new age
Idea, Concept and Symbol in Hegel and Gadamer
No full textThe robust and encompassing nature of Hegel’s absolute idealism is both compelling and problematic. This paper explores Hans-Georg Gadamer’s critical appraisal of the Hegelian legacy through the prism of aesthetics and, in doing so, raises general questions about the status and scope of philosophical conceptualization, and, thereby, about the relationship between philosophy and art – or between Concept and symbol. Through an examination of Gadamer’s articulation of the symbol and other aspects of his aesthetics, an approach is elaborated that strives to be more open, imaginative, fluid, and humble than traditional Hegelian viewpoints. However, given that Gadamer was also strongly influenced by Hegel, it is also considered how Gadamer’s critique and development of Hegel’s thought may provide an important opening towards engaging Hegel’s thought in a contemporary context. This influence and divergence is considered in relation to Gadamer’s conception of the symbol and Hegel’s notions of the Concept and the Idea, offering indications of how Hegel’s approach may be defended as well as discussing to what extent his thought can possibly enhance Gadamer’s perspectives. The ultimate goal is to point towards a synthesis between our two thinkers, suggesting in the process that aesthetics and philosophy should be seen as complimentary, and in this respect, so too should the symbol and the Idea.
References
Gadamer, Hans-Georg. 1976. Hegel’s Dialectic: Five hermeneutical studies. Translated by Christopher P. Smith. New Haven, CT: Yale University Press.
Gadamer, Hans-Georg. 1986. The Relevance of the Beautiful and Other Essays. Edited by Robert Bernasoni. Translated by Nicholas Walker. Cambridge: Cambridge University Press.
Gadamer, Hans-Georg. 1992. Hermeneutics, Religion, & Ethics. Edited by Dieter Misgeld and Graeme Nicholson. Translated by Lawrence Schmidt and Monica Reuss. New Haven: Yale University Press.
Gadamer, Hans-Georg. 2004. Truth and Method, Rev. 2nd Edition. Translated by Joel Weinsheimer and Donald G. Marshall. Continuum.
Gadamer, Hans-Georg. 2007. The Gadamer Reader: A Bouquet of Later Writings. Edited by Richard E. Palmer. Evanston: Northwestern University Press.
Gadamer, Hans-Georg. 2008. Philosophical Hermeneutics. Translated by David E. Linge. Berkeley: University of California Press.
Hegel, G.W.F. 1967. Hegel’s Philosophy of Right. Translated by T.M. Knox. London: Oxford University Press.
Hegel, G.W.F. 1977. Phenomenology of Spirit. Translated by A.V. Miller. Oxford: Oxford University Press.
Hegel, G.W.F. 1991. The Encyclopaedia Logic. Translated by T.F. Geraets, W. A. Suchting and H. S. Harris. Indianapolis, IA: Hackett Publishing Company.
Hegel, G.W.F. 1998. Aesthetics: Lectures on Fine Art. Translated by T M Knox. Vol. 1. 2 vols. Oxford: Clarendon Press.
Pippin, Robert B. 2002. “Gadamer’s Hegel.” In The Cambridge Companion to Gadamer, edited by Robert J Dostal. Cambridge: Cambridge University Press.
Risser, James. 2002. “In the Shadow of Hegel: Infinite dialogue in Gadamer’s hermeneutics.” Research in Phenomenology 32: 86-102
MIND-LANGUAGE AND EPISTEMOLOGY: A ROLE OF LANGUAGE ACQUISITION
No full textLanguage and mind reflect each other in an established manner. Language as a source of interaction among others is leading the process of communication but it is not an easy task to define that language reflects the society with the only source of perception. The main component in this paper is to be paying attention that language is not only understood through the medium of perception but sometimes it is to be based on cognitive abilities of human beings. One has always an inherent power of First Language Acquisition that will promote the acquirement of Second Language Acquisition or learning. The research will more comparatively dominate the relation between First Language Acquisition to Second Language Acquisition that how this will reflect the former to latter. Mind and language develop a relationship in an epistemological process in a social occurrence. The main assumption in this paper is; can second language be treated as the first language, if the first language will not learn at the learning stage? The study in this approach formulates the role of transforming First Language Acquisition to Second Language Acquisition with the medium of cognitive processes
La conjunción entre metafísica y experiencia. La abertura del sistema hegeliano
No full textIn the following pages we will go deeply into the connection between metaphysics and experience in the work of G. W. F. Hegel. The aim is to clarify the role of experience within the Hegelian system. Hegel’s system starts from metaphysics as a priori foundation, that is, independent of all experience. This metaphysics, however, bases a philosophy of nature and a philosophy of spirit that are not metaphysical, precisely because of the important role that experience plays in them. The Hegelian philosophy is thus shaped into a system, which contains metaphysical elements but is also open to experience and therefore to new developments in science
Historia y lógica: el camino recurrente del sistema hegeliano
No full textL\u27introduzione al numero non avrebbe bisogno dell\u27abstract