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  1. Rolf Ahlers (ed.) (2004). System and Context: Early Romantic and Early Idealistic Constellations = System Und Kontext: Frühromantische Und Frühidealistische Konstellationen. Edwin Mellen Press.
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  2. Mike Barber (1999). Philip Blosser: Scheler's Critique of Kant's Ethics. [REVIEW] Continental Philosophy Review 32 (1):105-110.
  3. Ernst Behler (ed.) (1987). Philosophy of German Idealism. Continuum.
    The texts in this volume constitute highlights in the movement called transcendental idealism.
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  4. Alessandro Bertinetto (2012). Bild. Fichte Und der "Iconic Turn&Quot;. Fichte-Studien 36:269-284.
  5. Alessandro Bertinetto (2009). Logik, Metaphysik, Wissenschaftslehre. Fichte-Studien 34:343-357.
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  6. Thom Brooks, On the Importance of the Phenomenology's Preface.
    I want to raise the question of why we should give the Preface this special treatment. What do we <span class='Hi'>hope</span> to learn from such an extended examination of the Preface that will help further the study of Hegel's work beyond its present state? My comments will be limited to a few central issues, such as (a) the relationship between the Phenomenology and the system, (b) the Phenomenology as an introduction to the system, and (c) the Phenomenology as a ladder, (...)
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  7. G. Anthony Bruno (forthcoming). Freedom and Pluralism in Schelling's Critique of Fichte's Jena Wissenschaftslehre. Idealistic Studies.
    Recent scholarship has focused on Schelling’s late attack on Hegel. But we cannot grasp Schelling’s critique of German idealism without tracing it, early than scholars do, to the early “Philosophical Letters on Dogmatism and Criticism” (1795/96). These initiate his engagement with the problem of systematicity—that judgment makes necessary the derivation of a system of the a priori conditions of experience from a first principle, while this capacity’s finitude makes this task impossible. Schelling seeks to demonstrate this problem’s intractability. My conceptual (...)
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  8. G. Anthony Bruno (2011). Philosophy's Collision with the Corpse. Juventas Zeitschrift für Junge Philosophie 1 (1).
    If we accept the Socratic edict that the examined life is the only worth living, we find no examination can exclude that mortal fate of human life. If we define a philosophical problem as, in Hans Jonas’ words, “the collision between a comprehensive view (be it hypothesis or belief) and a particular fact which will not fit into it”, we see there can be no greater problem for materialism or organicism than the corpse. That living things die is a problem (...)
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  9. P. D. Bubbio & P. Redding (eds.) (2012). Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
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  10. Rebecca Comay (2010). Mourning Sickness: Hegel and the French Revolution. Stanford University Press.
    This book explores Hegel's response to the French Revolutionary Terror and its impact on Germany.
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  11. Rebecca Comay (2008). Missed Revolutions: Translation, Transmission, Trauma. Idealistic Studies 38 (1/2):23-40.
    This essay explores the familiar German ideology according to which a revolution in thought would, in varying proportions, precede, succeed, accommodate,and generally upstage a political revolution whose defining feature was increasingly thought to be its founding violence: the slide from 1789 to 1793. Germany thus sets out to quarantine the political threat of revolution while siphoning off and absorbing the revolution’s intensity and energy for thinking as such. The essay holds that this structure corresponds to the psychoanalytic logic of trauma: (...)
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  12. William Desmond, Ernst-Otto Jan Onnasch & Paul Cruysberghs (eds.) (2004). Philosophy and Religion in German Idealism. Kluwer Academic Publishers.
    This volume comprises studies written by prominent scholars working in the field of German Idealism. These scholars come from the English speaking philosophical world and Continental Europe. They treat major aspects of the place of religion in Idealism, Romanticism and other schools of thought and culture. They also discuss the tensions and relations between religion and philosophy in terms of the specific form they take in German Idealism, and in terms of the effect they still have on contemporary culture. The (...)
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  13. Hector Ferreiro (2012). La Teoría Hegeliana de la Imaginación. Estudios Hegelianos 1:16-29.
    In the process of knowledge imagination is, according to Hegel, the point where the human mind dissociates the object into two different contents - i.e. the thing of the external world and the internal content of the mind -, so that both versions of the object must corroborate each other in the way of a synthesis of heterogenous elements that only in their collation recognizes their identity. Comprehension sublates this dualism, and, by doing that, it sublates also the empiricist approach (...)
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  14. Benedikt Paul Göcke & Margit Wasmaier-Sailer (eds.) (2011). Idealismus Und Natürliche Theologie. Verlag Karl Alber.
    Insofern die Frage nach Gott die Mitte der Religion ist, ist die philosophische Reflexion der Rede von Gott wesentlich für das Selbstverständnis von Religion. Die natürliche Theologie als philosophisches Nachdenken über Gott nimmt somit da, wo es um Religion geht, eine zentrale Stellung ein. Dieser Sammelband fragt nach der Tragfähigkeit und Relevanz des Deutschen Idealismus für die gegenwärtige natürliche Theologie. Die Beiträge zeigen, inwieweit sich aus den Systemen Kants und der Idealisten Kriterien für eine Rede von Gott gewinnen lassen, die (...)
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  15. Benedikt Paul Göcke & Margit Wasmaier-Sailer (eds.) (2011). Idealismus Und Natürliche Theologie. Verlag Karl Alber.
    Insofern die Frage nach Gott die Mitte der Religion ist, ist die philosophische Reflexion der Rede von Gott wesentlich für das Selbstverständnis von Religion. Die natürliche Theologie als philosophisches Nachdenken über Gott nimmt somit da, wo es um Religion geht, eine zentrale Stellung ein. Dieser Sammelband fragt nach der Tragfähigkeit und Relevanz des Deutschen Idealismus für die gegenwärtige natürliche Theologie. Die Beiträge zeigen, inwieweit sich aus den Systemen Kants und der Idealisten Kriterien für eine Rede von Gott gewinnen lassen, die (...)
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  16. Peter E. Gordon (2005). German Idealism: The Struggle Against Subjectivism, 1781–1801 by Freerick C. Beiser and German Philosophy, 1760–1860: The Legacy of Idealism by Terry Pinkard. [REVIEW] History and Theory 44 (1):121–137.
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  17. Johannes Haag (ed.) (forthcoming). Übergänge - diskursiv oder intuitiv? Essays zu Eckart Förster die 25 Jahre der Philosophie. Klostermann.
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  18. Johannes Haag (2010). Fichte on the Consciousness of Spinoza's God. In Eckart Förster & Yitzhak Melamed (eds.), Spinoza and German Idealism. CUP. 100-120.
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  19. Fritz Karsch (1925). Christoph Gottfried Bardilis Logischer Realismus. Kant-Studien 30 (1-2):437-452.
  20. Chad Kautzer (2013). Kant, Perpetual Peace, and the Colonial Origins of Modern Subjectivity. Peace Studies Journal 6 (2):58-67.
    There has been a persistent misunderstanding of the nature of cosmopolitanism in Immanuel Kant’s 1795 essay “Perpetual Peace,” viewing it as a qualitative break from the bellicose natural law tradition preceding it. This misunderstanding is in part due to Kant’s explicitly critical comments about colonialism as well as his attempt to rhetorically distance his cosmopolitanism from traditional natural law theory. In this paper, I argue that the necessary foundation for Kant’s cosmopolitan subjectivity and right was forged in the experience of (...)
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  21. Nikolas Kompridis (ed.) (2006). Philosophical Romanticism. Routledge.
    Philosophical Romanticism is one of the first books to address the relationship between philosophy and romanticism, an area which is currently undergoing a major revival. This collection of specially-written articles by world-class philosophers explores the contribution of romantic thought to topics such as freedom, autonomy and subjectivity; memory and imagination; pluralism and practical reason; modernism, scepticism and irony; art and ethics; and cosmology, time and technology. While the roots of romanticism are to be found in early German idealism, Philosophical Romanticism (...)
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  22. Susanna Lindberg (2011). On the Night of the Elemental Imaginary. Research in Phenomenology 41 (2):157-180.
    This essay is a comparison between Schelling's and Blanchot's conceptions of the night of the imaginary. Schelling is the most romantic of the German idealist philosophers and Blanchot the most extreme of the French “deconstructionists.“ Their historical link is actually indirect, but they offer two complementary views on the “same“ impersonal nocturnal experience of the imaginary, the approach of which requires a certain self-overcoming of philosophy towards literature.
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  23. María Del Rosario Acosta López (2009). Review Article. Research in Phenomenology 39 (1):152-163.
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  24. Domenic Marbaniang (2013). The Vocation of the Christian Scholar: A Fichtean Analysis. NATA Journal 3 (1).
    Johann Fichte gave a lecture on The Vocation of the Scholar. The article explores its applicability for the Vocation of the Christian Scholar.
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  25. Brian O'Connor (2009). Introduction: German Idealism and Normativity. International Journal of Philosophical Studies 17 (1):3 – 7.
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  26. Brian O'Connor (2006). Review of Paul W. Franks, All or Nothing: Systematicity, Transcendental Arguments, and Skepticism in German Idealism. [REVIEW] Notre Dame Philosophical Reviews 2006 (3).
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  27. Marcus Ohlström, Marco Solinas & Olivier Voirol (2010). Redistribuzione o riconoscimento? di Nancy Fraser e Axel Honneth. Iride 23 (2):443-460.
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  28. Lydia Patton (forthcoming). Methodology of the Sciences. In Michael Forster & Kristin Gjesdal (eds.), The Oxford Handbook of German Philosophy in the Nineteenth Century. Oxford University Press.
    In the growing Prussian university system of the early nineteenth century, "Wissenschaft" (science) was seen as an endeavor common to university faculties, characterized by a rigorous methodology. On this view, history and jurisprudence are sciences, as much as is physics. Nineteenth century trends challenged this view: the increasing influence of materialist and positivist philosophies, profound changes in the relationships between university faculties, and the defense of Kant's classification of the sciences by neo-Kantians. Wilhelm Dilthey's defense of the independence of the (...)
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  29. Charles Milton Perry (1930). The St. Louis Movement in Philosophy. Norman, University of Oklahoma Press.
    The movement and its members.--H. C. Brokmeyer.--W. T. Harris.--Denton J. Snider.--Bibliography.
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  30. Terry Pinkard (2009). Review of Dieter Henrich, Denken Und Selbstsein: Vorlesungen Über Subjektivität. [REVIEW] Notre Dame Philosophical Reviews 2009 (9).
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  31. Terry Pinkard (2002). Karl Ameriks, Kant and the Fate of Autonomy. [REVIEW] Ethics 112 (3):592-596.
  32. Terry P. Pinkard (2002). German Philosophy, 1760-1860: The Legacy of Idealism. Cambridge University Press.
    In the second half of the eighteenth century, German philosophy came for a while to dominate European philosophy. It changed the way in which not only Europeans, but people all over the world, conceived of themselves and thought about nature, religion, human history, politics, and the structure of the human mind. In this rich and wide-ranging book, Terry Pinkard interweaves the story of 'Germany' - changing during this period from a loose collection of principalities into a newly-emerged nation with a (...)
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  33. Paul Redding (2012). Kantian Origins: One Possible Path From Transcendental Idealism to a "Post Kantian" Philosophical Theology. In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
    After two centuries of Kant interpretation there is still no general agreement over the nature of Kant’s most basic philosophical commitments. One issue in particular about which it is difficult to find consensus is his metaphilosophical attitude towards the very project of metaphysics itself. Recently, a type of deflationist reading of Kant has been appealed to in order to address the problems inherent in his more traditional construal as a metaphysical skeptic who denies us the capacity to have any knowledge (...)
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  34. Gerhard Schreiber (2013). Die philosophische Verflüchtigung des Glaubensbegriffs. Kierkegaards Auseinandersetzung mit Immanuel Hermann Fichte. Kierkegaard Studies Yearbook 2013 (1):345-376.
    Who is Kierkegaard’s target, when he criticizes the philosophical ‘volatilization’ of Christian faith? In this paper I will argue that Kierkegaard’s early dispute with Immanuel Hermann Fichte in the spring of 1837 can be considered not only as the background of this critique, but also as the key to its proper understanding. After outlining the argument in Fichte’s book The Idea of Personality and Individual Continuity (1834) in Section I, I will provide an interpreta-tion of Kierkegaard’s critical remarks on the (...)
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  35. Gerhard Schreiber (2011). Die eigentlichen Adressaten von Kierkegaards Kritik, den Glauben als "das Unmittelbare" zu bezeichnen. Kierkegaard Studies Yearbook 2011 (2011):115-153.
    Who are the real targets of Kierkegaard’s critique of characterizing faith as “the immediate”? A decisive factor in answering this question is the interpretation and dating of the note Pap. I A 273 / Papir 92, in which Kierkegaard equates that which Friedrich Schleiermacher calls ‘religion’ and “the Hegelian dogmaticians” call ‘faith’ with “the first immediate.” After deli-neating the factual context of the expression “the first immediate” in Section I, I will question to what extent this critique of Schleiermacher is (...)
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  36. Robert Sinnerbrink (2012). The Volcano and the Dream: Consequences of Romanticism. In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
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  37. Marco Solinas (2010). Review of Bert van den Brink and David Owen (eds.), Recognition and Power. Axel Honneth and the Tradition of Critical Social Theory. [REVIEW] Iride (59):223-224.
  38. Alison Stone (2011). The Romantic Absolute. British Journal for the History of Philosophy 19 (3):497-517.
    In this article I argue that the Early German Romantics understand the absolute, or being, to be an infinite whole encompassing all the things of the world and all their causal relations. The Romantics argue that we strive endlessly to know this whole but only acquire an expanding, increasingly systematic body of knowledge about finite things, a system of knowledge which can never be completed. We strive to know the whole, the Romantics claim, because we have an original feeling of (...)
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  39. Alison Stone, German Romantic and Idealist Conceptions of Nature.
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  40. Katie Terezakis (forthcoming). Review: Hegel on Hamann. [REVIEW] The Eighteenth Century Current Bibliography.
  41. Katie Terezakis (2012). Is Theology Possible After Hamann? In Lisa Marie Anderson (ed.), Hamann and the Tradition. Northwestern University Press.
  42. Katie Terezakis (2007). Against Violent Objects: Linguistic Theory and Practice in Novalis. Janus Head 10 (1):41-61.
  43. Katie Terezakis (2007). The Immanent Word: The Turn to Language in German Philosophy 1759-1801. Routledge.
    The Immanent Word establishes that the philosophical study of language inaugurated in the 1759 works of Hamann and Lessing marks a paradigm shift in modern philosophy; it analyzes the transformation of that shift in works of Herder, Kant, Fichte, Novalis and Schlegel. It contends that recent studies of early linguistic philosophy obscure the most relevant commission of its thinkers, arguing against the theological appropriation of Hamann by John Milbank; against the "expressive" appropriation of Hamann and Herder by Christina Lafont and (...)
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  44. Italo Testa (2009). Second Nature and Recognition: Hegel and the Social Space. Critical Horizons 10 (3):341-370.
    In this article I intend to show the strict relation between the notions of “second nature” and “recognition”. To do so I begin with a problem (circularity) proper to the theory of Hegelian and post- Hegelian Anerkennung. The solution strategy I propose is signifi cant also in terms of bringing into focus the problems connected with a notion of “space of reasons” that stems from the Hegelian concept of “Spirit”. I thus broach the notion of “second nature” as a bridgeconcept (...)
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