1,721,365 research outputs found
La Fenomenologia di Hegel. La socialità della ragione
No full textImpostosi a livello internazionale come il più influente commentario alla Fenomenologia dello spirito degli ultimi decenni, questo lavoro presenta una nuova immagine – maturata sotto la spinta degli scritti di Wilfrid Sellars, Richard Rorty, Robert Brandom, John McDowell e Robert Pippin – del capolavoro di Hegel, analizzato alla luce della svolta intersoggettiva e pragmatica, della concezione antirappresentazionalista della conoscenza, dell’approccio inferenziale al ragionamento, della considerazione normativa, sociale e storica dell’agency
Life and Action in Ethics and in Politics
Full text linkThe symposium on Michael Thompson's "Life and Action, is organized according to the threefold
partition of the book. As for part one, Paolo Costa focuses on
the logical and metaphysical understanding of “life-form” and
relates it to similar approaches in philosophical anthropology. As
for part two, Constantine Sandis examines the role of simple past
and progressive tenses in the naïve theory of action and contrasts
it with alternative contemporary approaches in action theory.
Matteo Bianchin questions Thompson’s rejection of folk
psychological accounts by focusing on phenomenal intentionality
and action planning. As for part three, Arto Laitinen considers
Thompson’s understanding of practices as a source of goodness
in the light of the Hegelian distinction between Moralität und
Sittlichkeit. Italo Testa discusses Thompson’s anti-individualist
account of dispositions and social practices, and assesses its
relevance for social philosophy and social ontology. Ingrid
Salvatore interrogates Thompson’s understanding of Rawls’s
“Two concepts of Rule” and rule-like practices
Attractors of Recognition
No full textn this paper I analyze recognition as a kind of power. I analyze the
notion of power in the general sense as some sort of causal capacity, and introduce
the distinction between the active power of doing something and the passive
power of undergoing something. Such a distinction is needed in order to
capture some central features of the phenomenon of recognition, and in particular
the way that ‘being recognized’ and ‘recognizing’ are intertwined. I then argue in
favor of both the conceptual and genetic priority of the passive power of being recognized
over the active power of recognizing. Furthermore, I introduce the notion of
‘attractor’ of recognition as a way to analyze some relevant features of the phenomenon
of ‘being-recognized’
Hegelian Resources for Contemporary Tought
No full textThis article offers a guiding thread for the reconstruction of crucial Hegelian motifs of contemporary thought such as the socio-ontological paradigm; the action-theoretical model in moral and social philosophy; the question of naturalism; and the reassessment of the relevance of work and power for our understanding of human life. It is argued that recent developments in Hegelian tought address the shortcomings of Kantian and constructivist normative approaches to social practices and practical rationality it involves. shed new light on Hegel’s take on metaphysics, and put into question some presuppositions of the post-metaphysical interpretative paradig
Ontology of the False State
Full text linkIn this paper I will argue that critical theory needs to make its socio-ontological commitments explicit, whilst on the other hand I will posit that contemporary social ontology needs to amend its formalistic approach by embodying a critical theory perspective. In the first part of my paper I will discuss how the question was posed in Horkheimer’s essays of the 1930s, which leave open two options: (1) a constructive inclusion of social ontology within social philosophy, or else (2) a program of social philosophy that excludes social ontology. Option (2) corresponds to Adorno’s position, which I argue is forced to recur to a hidden social ontology. Following option (1), I first develop a meta-critical analysis of Searle, arguing that his social ontology presupposes a notion of ‘recognition’ which it cannot account for. Furthermore, by means of a critical reading of Honneth, I argue that critical theory could incorporate a socio-ontological approach, giving value to the constitutive socio-ontological role of recognition and to the socio-ontological role of objectification. I will finish with a proposal for a socio-ontological characterization of reification which involves that the basic occurrence of recognition is to be grasped at the level of background practices
Reconstruction and Pragmatist Metaphysics. On Brandom’s Understanding of Rationality
Full text linkIn this paper I illustrate what is reconstructive rationality, a notion that remains rather undetermined in Robert Brandom's work. I argue that theoretical and historical thinking are instances of reconstruction and should not be identified with it. I then explore a further instance of rational reconstruction, which Brandom calls “reconstructive metaphysics”, arguing that the demarcation between metaphysical and non-metaphysical theories has to be understood as a pragmatic one. Finally, I argue that Brandom’s reconstructive metaphysics is basically a pragmatist metaphysics. Here I try to outline a pragmatist understanding of the concept of metaphysics in order to reconcile Brandom's more or less implicit attempt at metaphysical theorizing with his devotion to a pragmatist tradition that is resistant if not hostile to the very idea of metaphysics. Hence I come back to the question of how pragmatism has contributed to the understanding of “reconstructive rationality”, and argue that the latter is a notion of rationality which is needed by Brandom’s philosophy but which cannot find a clear place in the typology of the five forms of rationality that he introduces, being more akin to the core structure of rationality rather than a specific form of it
Posizionalità, partecipazione e accesso allo spazio delle ragioni
Full text linkThe article discusses the superiority of a ‘transformative’ over an ‘additive’ view of human rationality. It examines, then, the pros and cons of the two patterns of ‘access to’ and ‘par-ticipation in’ the space of reasons. In the end, the essay focuses on the relationship between the natural, social and personal space of reasons and on the boundary between the concep-tual and the non-conceptual
Recognition as Passive Power. Attractors of Recognition, Social Power, and Bio-Power
Full text linkIn this paper I analyze recognition as a kind of power. I analyze the notion of power in the general sense as some sort of causal capacity, and introduce the distinction between the active power of doing something and the passive power of undergoing something. Such a distinction is needed in order to capture some central features of the phenomenon of recognition, and in particular the way that ‘being recognized’ and ‘recognizing’ are intertwined. I then argue in favor of both the conceptual and genetic priority of the passive power of being recognized over the active power of recognizing. Furthermore, I introduce the notion of ‘attractor’ of recognition as a way to analyze some relevant features of the phenomenon of ‘being-recognized’. My approach to recognition as some kind of power, should here offer some tools not only to bridge the gap between the theory of recognition and the theory of power, but also to get the passive side ofbio both power and recognition right. This could provide a more plausible and phenomenologically adequate understanding of both, and be useful to help capture and read anew within a recognitive grounding of critical theory some aspects of the contemporary debate on biopolitic
Robert Pippin lettore di Hegel
No full textL'articolo analizza l'interpretazione della figura dell'autocoscienza offerta da Robert Pippin. Per un verso si sostiene che la critica dell'interpretazione "discontinuista" di Robert Brandom del rapporto tra coscienza e autocoscienza, e della concezione "continuistica" di John McDowell, sembrano riuscite. Per altro verso la pars construens dell'interpretazione dell'autore non pare altrettanto riuscita. Infatti Pippin, pensando la costituzione
intersoggettiva dell’autocoscienza come un salto nella normatività, introduce a sua volta una
forte discontinuità tra dimensione naturale e dimensione normativa del desiderio, e finisce
per sciogliere il legame tra forma di vita e autocoscienza che invece nel testo hegeliano è ben
saldo
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