56 found
Order:
  1.  4
    David James (2015). Enlightenment and the Unconditional Good: From Fichte to the Frankfurt School. International Journal of Philosophical Studies 24 (1):26-44.
    In a series of lectures from 1804–05, Johann Gottlieb Fichte sets out a conception of enlightenment whose basic structure is, I argue, to some extent reproduced in two more famous accounts of enlightenment found in post-Kantian German philosophy: Hegel’s account of the Enlightenment’s struggle with faith in his Phenomenology of Spirit and the conception of enlightenment rationality presented in Horkheimer and Adorno’s Dialectic of Enlightenment. The narrative I offer serves to highlight, moreover, the critical role played by the notion of (...)
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  2.  2
    David James (forthcoming). Independence and Property in Kant's Rechtslehre. British Journal for the History of Philosophy:1-21.
    I argue that the freedom which is to coexist with the freedom of choice of others in accordance with a universal law mentioned in Kant's Rechtslehre is not itself freedom of choice. Rather, it is the independence which is a condition of being able to exercise genuine free choice by not having to act in accordance with the choices of others. Kant's distinction between active and passive citizenship appears, however, to undermine this idea of independence, because the possession of a (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  3.  23
    David James (2011). Fichte's Social and Political Philosophy: Property and Virtue. Cambridge University Press.
    Machine generated contents note: 1. Fichte's theory of property; 2. Applying the concept of right: Fichte and Babeuf; 3. Fichte's reappraisal of Kant's theory of cosmopolitan right; 4. The relation of right to morality in Fichte's Jena theory of the state and society; 5. The role of virtue in the Addresses to the German Nation.
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  4.  8
    David James (2010). Fichte's Theory of Property. European Journal of Political Theory 9 (2):202-217.
    I discuss J. G. Fichte’s theory of property and its implications in relation to the claim made by C. B. Macpherson that, by broadening the meaning of the term ‘property’, it becomes possible to reconcile two principles of liberal democratic theory that seem to be at odds with each other: the right to property, understood as the right to exclude others from the use or benefit of something, and the right to use and develop one’s capacities. I argue that Fichte’s (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  5.  5
    David James (2014). Selfhood, Virtue, and the Wissenschaftslehre: Fichte’s Engagement with Rousseau’s First Discourse. Review of Metaphysics 67 (3):517-541.
    The author argues for the significance of the critique of Rousseau found in Fichte’s early series of lectures on the vocation of the scholar by showing how his presentation of his foundational philosophical science, the Wissenschaftslehre, was in large part shaped by the wish to meet certain challenges posed by Rousseau’s Discourse on the Sciences and the Arts. These challenges concern Rousseau’s claim that the sciences have their source in pride and his claim that they are incompatible with virtue. Fichte’s (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  6.  39
    David James (2011). The 'Self-Positing' Self in Kierkegaard's The Sickness Unto Death. The European Legacy 16 (5):587 - 598.
    In response to the claim that Kierkegaard's highly compressed definition of the self, given near the beginning of The Sickness unto Death, should be understood in Hegelian terms, I show that it can be better understood in terms of an earlier development in the history of German idealism, namely, Fichte's theory of self-consciousness. The notion that the self ?posits? itself found in this theory will be used to explain Kierkegaard's definition of the self, including his rejection of the idea that (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  7.  40
    David James (2013). Rousseau on Dependence and the Formation of Political Society. European Journal of Philosophy 21 (3):343-366.
    : I explore Rousseau's account of the problem of dependence by means of an analysis of the distinction he makes between dependence on things and dependence on men. With reference to his Second Discourse, I argue that dependence on things alone exists only in the case of primitive man in the earliest stages of the state of nature, while dependence on men is more properly to be understood as dependence on other human beings as mediated by dependence on things. I (...)
    Direct download (8 more)  
     
    Export citation  
     
    My bibliography  
  8.  9
    David N. James (1986). The Acquisition of Virtue. The Personalist Forum 2 (2):101-121.
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  9.  4
    David James (2006). From the Age of Heroes to the Prose of Everyday Life: Hegel on the Differences Between the Original and the Modern Epic. History of European Ideas 32 (2):190-204.
    I offer an interpretation of Hegel's account of the essential differences between the original epic and the modern epic which supports two claims that have been made on the basis of the available student transcripts of Hegel's lectures on the philosophy of art: Hegel never asserted that art had come to an end in the sense of its having no further significance or interest in the modern world; and Hegel was keen to understand art as a cultural and historical phenomenon, (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  10.  21
    David James (2015). Conceptual Innovation in Fichte's Theory of Property: The Genesis of Leisure as an Object of Distributive Justice. European Journal of Philosophy 23 (3):509-528.
    Fichte's definitions of property appear to diverge from modern common linguistic usage, especially his identification of leisure as the object of an absolute right of property, and they may even appear arbitrary. I argue that these definitions are not in fact arbitrary. Rather, any divergence from common linguistic usage can be explained in terms of a conceptual innovation which consists in expanding or modifying a concept by thinking it through, thereby generating new content. In the case of Fichte's theory of (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  11.  14
    David James (2010). Fichte on the Vocation of the Scholar and the (Mis)Use of History. Review of Metaphysics 63 (3):539-566.
    In his early Some Lectures concerning the Scholar’s Vocation, J. G. Fichte developed an account of the social role of the scholar. This role concerns the task of furthering human culture and progress, which Fichte considers to be a moral duty for the scholar. In these lectures, Fichte also outlined the capabilities and knowledge that the scholar needs in order to be able to fulfill the task in question, including the possession of historical knowledge. The article argues that the later (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  12.  5
    David N. James (1989). On Colorizing Films: A Venture Into Applied Aesthetics. Metaphilosophy 20 (3-4):332-340.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  13.  34
    David James (2008). The Significance of Kierkegaard's Interpretation of Don Giovanni in Relation to Hegel's Philosophy of Art. British Journal for the History of Philosophy 16 (1):147 – 162.
    (2008). The significance of kierkegaard's interpretation of Don Giovanni in relation to Hegel's philosophy of art1. British Journal for the History of Philosophy: Vol. 16, No. 1, pp. 147-162.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  14.  11
    David N. James (1992). Twenty Questions: Kant's Applied Ethics. Southern Journal of Philosophy 30 (3):67-87.
  15.  14
    David N. James (1991). Kant's Virtue Ethics and the Cultivation of Moral Skills. Social Philosophy Today 6:29-41.
  16.  16
    David James (2012). The Role of Evil in Kant's Liberalism. Inquiry 55 (3):238-261.
    Abstract Carl Schmitt distinguishes between political theories in terms of whether they rest on the anthropological assumption that man is evil by nature or on the anthropological assumption that man is good by nature, and he claims that liberal political theory is based on the latter assumption. Contrary to this claim, I show how Kant's liberalism is shaped by his theory of the radical evil in human nature, and that his liberalism corresponds to the characterization of liberalism that Schmitt himself (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  17.  6
    David James (2011). Rousseau on Needs, Language and Pity: The Limits of 'Public Reason'. European Journal of Political Theory 10 (3):372-393.
    The idea of ‘public reason’ has recently been associated with Rousseau’s views on the formation of a general will. Advocates of this idea in the Kantian tradition tend to emphasize reflective acts of rational deliberation which, I suggest, are more suited to written than to spoken language. Rousseau’s accounts of the role of spoken language as a means of expressing human needs and the role of pity in the development of a moral form of reasoning, which allows one properly to (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  18.  6
    David James (2014). The Closed Commercial State: Perpetual Peace and Commercial Society From Rousseau to Fichte. The European Legacy 19 (1):122-124.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  19.  16
    David James (2011). Civil Society and Literature: Hegel and Lukács on the Possibility of a Modern Epic. The European Legacy 16 (2):205-221.
    It is claimed that Hegel denies the possibility of a modern epic and that his lectures on aesthetics demand the condemnation of all the art of his own time. I use the available student transcripts of his lectures on aesthetics, in conjunction with Lukács's views on the novel, to show that Hegel suggests that the novel might count as a modern epic and that it may perform a significant function in modern ethical life (Sittlichkeit) as presented in his own philosophy (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  20.  12
    David N. James (1999). Suicide and Stoic Ethics in the Doctrine of Virtue. Kant-Studien 90 (1):40-58.
  21.  11
    David N. James (1988). Artificial Insemination. Philosophy and Theology 2 (4):305-326.
    This paper is a comprehensive examination of the ethical issues surrounding artificial insemination. The interests of parents, AI children and society are identified and compared, and a variety of arguments for and against AIH and AID are examined. Although various criticisms of the natural law position are offered, this paper comes to the similar conclusion that donor artiricial insemination is not morally justified.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  22.  16
    David James (2007). The Transition From Art to Religion in Hegel's Theory of Absolute Spirit. Dialogue 46 (2):265-286.
    I relate the aesthetic mediation of reason and the identity of religion and mythology found in the Earliest System-Programme of German Idealism to Hegel’s account of the transition from the ancient Greek religion of art to the revealed religion (Christianity) in his theory ofabsolute spirit. While this transition turns on the idea that the revealed religion mediates reason more adequately in virtue of its form (i. e., representational thought), I argue that Hegel’s account of the limitations of religious representational thought, (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  23.  6
    David James (2012). Subjective Freedom and Necessity in Hegel's Philosophy of Right. Theoria 59 (131):41-63.
    Hegel associates 'subjective' freedom with various rights, all of which concern the subject's particularity, and with the demand that this particularity be accorded proper recognition within the modern state. I show that Hegel's account of subjective freedom can be assimilated to the 'positive' model of freedom that is often attributed to him because of the way in which the objective determinations of right recognise the subject's particularity in the form of individual welfare. To this extent, the practical constraints to which (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  24.  3
    David N. James (1989). The Friendship Model:A Reply to Illingworth. Bioethics 3 (2):142–146.
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  25.  4
    David James (2011). The Question of Freedom in Rousseau's Writings. History of European Ideas 37 (3):403-405.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  26.  4
    David James (2006). Kant and Hegel on the Right of Rebellion. History of Political Thought 27 (2):331-348.
    I compare Kant's position on the issue as to whether there exists a right of rebellion with the position that can be attributed to Hegel on this issue. I argue that while Kant must concede that such a right exists when the state no longer respects what he calls the universal law of right. Hegel offers us grounds for thinking that a right of rebellion may exist even when the state has achieved the form of a Kantian Rechtstaat. I appeal (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  27.  4
    David James (2010). Fichte's Reappraisal of Kant's Theory of Cosmopolitan Right. History of European Ideas 36 (1):61-70.
    I argue that although in the Foundations of Natural Right Fichte adopts a theory of cosmopolitan right that is in a number of important respects formally identical to the one developed by Kant, he later came in The Closed Commercial State to reassess his earlier Kantian cosmopolitanism. This work can in fact be seen to identify a problem with Kant's cosmopolitanism, namely, Kant's failure to recognize the possibility of an indirect form of coercion based on unequal relations of economic dependence. (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  28.  3
    David James (2009). The Relation of Right to Morality in Fichte's Jena Theory of the State and Society. History of European Ideas 35 (3):337-348.
    I argue that despite the various ways in which Fichte separates right from morality in his 1796/97 Foundations of Natural Right, he nevertheless suggests in the writings from the period of his professorship at the University of Jena that there is a reciprocal relation between them. This requires, however, reading the Foundations of Natural Right in the light of The System of Ethics, which was published in 1798, especially the account of the ethical duties deriving from a person's membership of (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  29.  3
    David James (2011). Review: Fichte, Attempt at a Critique of All Revelation. [REVIEW] Kantian Review 16 (2):315-317.
  30.  6
    David N. James (1992). Selling Drugs in the Physician's Office. Business and Professional Ethics Journal 11 (2):73-88.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  31.  6
    David James (2012). J.G. Fichte and the Atheism Dispute (1798–1800). British Journal for the History of Philosophy 20 (6):1217-1221.
    British Journal for the History of Philosophy, Volume 0, Issue 0, Page 1-4, Ahead of Print.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  32.  8
    David James (1981). From Marx to Incoherence: A Critique of Habermas. Journal of Social Philosophy 12 (1):10-16.
  33.  6
    David N. James (1993). The Ethics of Fantasising. International Journal of Applied Philosophy 8 (1):51-55.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  34.  5
    David N. James (1989). Gandhi and the Ethics of Fasting. International Journal of Applied Philosophy 4 (3):7-14.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  35.  2
    David N. James (1987). Ectogenesis: A Reply to Singer and Wells. Bioethics 1 (1):80-99.
    The possibility of achieving ectogenesis, or the growing of a human fetus to term in an artificial womb, is approaching reality as a result of advances in treatment of premature newborns and in in vitro fertilization techniques. In their 1984 book, The Reproductive Revolution, issued in North America as Making Babies, Peter Singer and Deane Wells offered several arguments for ectogenesis. James examines their arguments and rejects two of them, that ectogenesis offers a less problematic alternative to surrogate motherhood, and (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  36.  2
    David James (2011). Review: Fichte, Attempt at a Critique of All Revelation. [REVIEW] Kantian Review 16 (2):315-317.
  37.  1
    David James (2011). Johann Gottlieb Fichte, Attempt at a Critique of All Revelation, Cambridge: Cambridge University Press, 2010, Pp. Xxxiv + 158, ISBN: 9780521112796 , 9780521130189. [REVIEW] Kantian Review 16 (2):315-317.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  38.  1
    David N. James (1992). Selling Drugs in the Physician's Office A Problem of Medical Ethics. Business and Professional Ethics Journal 11 (2):73 - 88.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  39.  1
    David James (2010). Rousseau on Amour Propre Frederick Neuhouser, Rousseau's Theodicy of Self-Love: Evil, Rationality, and the Drive for Recognition. History of European Ideas 36 (3):340-342.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  40.  15
    David James (2009). Art, Myth, and Society in Hegel's Aesthetics. Continuum.
    Introduction -- The symbolic form of art -- Kant's theory of the mathematical sublime and the boundlessness of the symbolic form of art -- The classical sublimity of Judaism -- The classical form of art -- The original epic -- The ideal -- The transition to the revealed religion and the romantic form of art -- The revealed religion -- Representational thought and the romantic form of art -- Traces of left-hegelianism in Hegel's lectures on aesthetics -- The end of (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  41. David James (2015). Allen W. Wood , The Free Development of Each: Studies on Freedom, Right, and Ethics in Classical German Philosophy . Reviewed By. Philosophy in Review 35 (2):121-123.
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography  
  42. David T. D. James (1985). Does Our Behavioral Methodology Conceal the Deficit Caused by Hippocampal Damage? Behavioral and Brain Sciences 8 (3):502-503.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  43. David N. James (1988). Dombrowski on Individuals, Species, and Ecosystems. Between the Species 4 (1):8.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  44. David James (2013). Fichte’s Critical Reappraisal of Kant’s Cosmopolitanism. In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter 707-718.
    Direct download  
     
    Export citation  
     
    My bibliography  
  45. David James (2008). Fichte's Jacobinism. History of European Ideas 34 (1):104-115.
    I consider the extent to which Fichte might be classed as a German Jacobin. I argue that if we think of the history of Jacobinism as being driven by two main forces, a concern for private rights and a concern for the public good, then Fichte might be classed as a Jacobin because his ethical and political thought combines these two concerns. I also suggest that his argument for the right of existence in the Foundations of Natural Right and his (...)
    Translate
      Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  46. David James (2015). Fichte's Republic: Idealism, History and Nationalism. Cambridge University Press.
    The Addresses to the German Nation is one of Fichte's best-known works. It is also his most controversial work because of its nationalist elements. In this book, David James places this text and its nationalism within the context provided by Fichte's philosophical, educational and moral project of creating a community governed by pure practical reason, in which his own foundational philosophical science or Wissenschaftslehre could achieve general recognition. Rather than marking a break in Fichte's philosophy, the Addresses to the German (...)
    No categories
     
    Export citation  
     
    My bibliography  
  47. David James (2013). Fichte's Social and Political Philosophy: Property and Virtue. Cambridge University Press.
    In this study of Fichte's social and political philosophy, David James offers an interpretation of Fichte's most famous writings in this area, including his Foundations of Natural Right and Addresses to the German Nation, centred on two main themes: property and virtue. These themes provide the basis for a discussion of such issues as what it means to guarantee the freedom of all the citizens of a state, the problem of unequal relations of economic dependence between states, and the differences (...)
    No categories
     
    Export citation  
     
    My bibliography  
  48.  1
    David James (2007). Hegel's Philosophy of Right: Subjectivity and Ethical Life. Continuum.
    Offers a re-assessment and overview of Hegel's philosophy of right, a key element of his political thought.
    Direct download  
     
    Export citation  
     
    My bibliography  
  49. David N. James (1991). Kant’s Virtue Ethics and the Cultivation of Moral Skills. Social Philosophy Today 6:29-41.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  50. David James (2013). Rousseau and German Idealism: Freedom, Dependence and Necessity. Cambridge University Press.
    The claim that Rousseau's writings influenced the development of Kant's critical philosophy, and German idealism, is not a new one. As correct as the claim may be, it does not amount to a systematic account of Rousseau's place within this philosophical tradition. It also suggests a progression whereby Rousseau's achievements are eventually eclipsed by those of Kant, Fichte and Hegel, especially with respect to the idea of freedom. In this book David James shows that Rousseau presents certain challenges that Kant (...)
    No categories
     
    Export citation  
     
    My bibliography  
1 — 50 / 56