Search results for 'Kimberly Redding' (try it on Scholar)

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  1.  4
    Andrew L. Dannenberg, Ralph Edwards, Karen Leone de Nie, Kimberly Redding & Howard Frumkin (2007). Leveraging Law and Private Investment for Healthy Urban Redevelopment. Journal of Law, Medicine & Ethics 35 (s4):101-105.
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  2. Andrew L. Dannenberg, Ralph Edwards, Karen Leone de Nie, Kimberly Redding & Howard Frumkin (2007). Leveraging Law and Private Investment for Healthy Urban Redevelopment. Journal of Law, Medicine and Ethics 35:101-105.
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  3.  63
    Paul Redding (2007). Analytic Philosophy and the Return of Hegelian Thought. Cambridge University Press.
    Examines the possibilities for the rehabilitation of Hegelian thought within current analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. But these assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who while contributing to core areas of the analytic movement, nevertheless have found in Hegel (...)
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  4. Paul Redding, Replies to Bob Brandom and Jim Kreines.
    (Author’s reply at “Author-Meets-Critics” session (on Paul Redding, Analytic Philosophy and the Return of Hegelian Thought) at the Annual Meeting of the American Philosophical Association, Pacific Division, Vancouver, April 10, 2009. Robert Brandom’s “critic’s” contribution is available as “Hegel and Analytic Philosophy” from his website http://www.pitt.edu/~brandom/.).
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  5. Paul Redding (2008). Analytic Philosophy and the Return of Hegelian Thought. Cambridge University Press.
    This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in (...)
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  6. Paul Redding (2009). Analytic Philosophy and the Return of Hegelian Thought. Cambridge University Press.
    This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in (...)
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  7. Paul Redding (2010). Analytic Philosophy and the Return of Hegelian Thought. Cambridge University Press.
    This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in (...)
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  8. Paul Redding (2009). Continental Idealism: Leibniz to Nietzsche. Routledge.
    Standard accounts of nineteenth-century German philosophy often begin with Kant and assess philosophers after him in light of their responses to Kantian idealism. In _Continental Idealism_, Paul Redding argues that the story of German idealism begins with Leibniz. Redding begins by examining Leibniz's dispute with Newton over the nature of space, time and God, and stresses the way in which Leibniz incorporated Platonic and Aristotelian elements in his distinctive brand of idealism. Redding shows how Kant's interpretation of (...)
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  9.  22
    Paul Redding (2009). Continental Idealism: Leibniz to Nietzsche. Routledge.
    The seventeenth century background to the emergence of continental idealism -- Monadological world of Gottfried Wilhelm Leibniz -- Kant's development from physical to moral monadologist -- Kant and the "Copernican" conception of transcendental philosophy -- The moral framework of metaphysics -- The later Kant as a "post-Kantian" philosopher? -- Jena post-Kantianism: Reinhold and Fichte -- The romanticisms of Friedrich Schlegel and Friedrich Schelling -- Hegel's idealist metaphysics of spirit -- Schopenhauer, Nietzsche and the ambiguous end of the idealist tradition -- (...)
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  10. Paul Redding (2013). Hegel, Aristotle and the Conception of Free Agency. In Gunnar Hindrichs Axel Honneth (ed.), Freiheit: Stuttgarter Hegelkrongress 2011. Vittorio Klostermann
  11. Paul Redding (2012). Thom Brook's Project of a Systematic Reading of Hegel's Philosophy of Right. Hegel Bulletin 33 (2):1–9.
  12. Paul Redding (2014). Pragmatism, Idealism and the Modal Menace: Rorty, Brandom and Truths About Photons. The European Legacy 19 (2):174-186.
    In a short exchange published in 2000, Richard Rorty and Robert Brandom differed over the status of “facts” in a world containing no speakers and, hence, no speech acts. While Brandom wanted to retain the meaningfulness of talk of “facts” or “truths” about things—in this case truths about photons —in a world in which there could be no claimings about such things, Rorty denied the existence of any such “worldly items” as “facts.” In this essay the difference between Rorty and (...)
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  13. Paul Redding (2013). The Necessity of History for Philosophy – Even Analytic Philosophy. Journal of the Philosophy of History 7 (3):299-325.
    Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument rather than pedigree” claim – that is, (...)
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  14.  11
    Michael B. Kimberly, Amanda L. Forte, Jean M. Carroll & Chris Feudtner (2005). Pediatric Do-Not-Attempt-Resuscitation Orders and Public Schools: A National Assessment of Policies and Laws. American Journal of Bioethics 5 (1):59 – 65.
    Some children living with life-shortening medical conditions may wish to attend school without the threat of having resuscitation attempted in the event of cardiopulmonary arrest on the school premises. Despite recent attention to in-school do-not-attempt-resuscitation (DNAR) orders, no assessment of state laws or school policies has yet been made. We therefore sought to survey a national sample of prominent school districts and situate their policies in the context of relevant state laws. Most (80%) school districts sampled did not have policies, (...)
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  15.  47
    Paul Redding & Paolo Diego Bubbio (2014). Hegel and the Ontological Argument for the Existence of God. Religious Studies 50 (04):485-486.
    We reconstruct Hegel’s implicit version of the ontological argument in the light of his anti-representationalist idealist metaphysics. For Hegel, the ontological argument had been a peculiarly modern form of argument for the existence of God, presupposing a ‘representationalist’ account of the mind and its concepts. As such, it was susceptible to Kant’s famous refutation, but Kant himself had provided a model for an alternative conception of concept, one developed by Fichte with his notion of the I=I. We reconstruct an Hegelian (...)
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  16. Paul Redding (2014). Hegel and Pragmatism. In Michael Baur (ed.), Hegel: Key Concepts. Routledge
  17.  20
    Paul Redding (1996). Hegel's Hermeneutics. Cornell University Press.
    An advance on recent revisionist thinking about Hegelian philosophy, this book interprets Hegel's achievement as part of a revolutionary modernization of ...
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  18. Paul Redding (1986). Habermas, Lyotard, Wittgenstein: Philosophy at the Limits of Modernity. Thesis Eleven 14 (1):9-25.
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  19.  22
    Paul Redding (forthcoming). From Empiricism to Expressivism: Brandom Reads Sellars, by Robert B. Brandom. Australasian Journal of Philosophy:1-4.
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  20.  1
    Gordon M. Redding (1973). Simultaneous Visual Adaptation to Tilt and Displacement: A Test of Independent Processes. Bulletin of the Psychonomic Society 2 (1):41-42.
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  21.  58
    Paul Redding (2014). An Hegelian Solution to a Tangle of Problems Facing Brandom's Analytic Pragmatism. British Journal for the History of Philosophy (4):DOI:10.1080/09608788.2014.984284.
    In his program of analytic pragmatism, Robert Brandom has presented a thoroughgoing reinterpretation of the place of analytic philosophy in the history of philosophy by linking his own non-representational “inferentialist” approach to semantics to the rationalist–idealist tradition, and in particular, to Hegel. Brandom, however, has not been without his critics in regard to both his approach to semantics and his interpretation of Hegel. -/- Here I single out four interlinked problematic areas facing Brandom’s inferentialist semantics—his approach of perceptual content, to (...)
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  22.  41
    Paul Redding (2014). The Role of Logic "Commonly So Called" in Hegel's Science of Logic. British Journal for the History of Philosophy 22 (2):281-301.
    This paper examines Hegel’s accounts of the nature of judgements and inferences in the ‘subjective logic’ of the Science of Logic, and does so in light of the history of the tradition of formal logic to his time. It is argued that, contrary to the attitude often displayed by interpreters of Hegel’s logic, it is important to understand the positive role played by formal logic, ‘logic commonly so called’, in Hegel’s own conception of logic. It is argued that Hegel’s own (...)
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  23. Paul Redding (2001). Embodiment, Conceptuality and Intersubjectivity in Idealist and Pragmatist Approaches to Judgment. Journal of Speculative Philosophy 15 (4):257-271.
  24.  8
    Paul Redding (2007). Hegel, IdealIsm and God: PHIlosoPHy as tHe Self-CorreCtIng aPProPrIatIon of tHe Norms of lIfe and tHougHt. Cosmos and History: The Journal of Natural and Social Philosophy 3 (2-3):16-31.
    Can Hegel, a philosopher who claims that philosophy lsquo;has no other object but God and so is essentially rational theologyrsquo;, ever be taken as anything emother than/em a religious philosopher with little to say to any philosophical project that identifies itself as emsecular/em?nbsp; If the valuable substantive insights found in the detail of Hegelrsquo;s philosophy are to be rescued for a secular philosophy, then, it is commonly presupposed, some type of global reinterpretation of the enframing idealistic framework is required. In (...)
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  25. Paul Redding (2012). Wilfrid Sellars's Disambiguation of Kant's "Intuition" and its Relevance for the Analysis of Perceptual Content. Paradigmi. Rivista di Critica Filosofica 30 (1):127–140.
  26. Paul Redding (2012). Some Metaphysical Implications of Hegel's Theology. European Journal for the Philosophy of Religion 4 (1):139–150.
    Hegel makes claims about the relation of philosophy to religion that might raise concerns for those who want to locate his philosophy generally within the modern enlightenment tradition. For example, at the outset of his Lectures on Aesthetics he claims that philosophy “has no other object but God and so is essentially rational theology”.1 What might seem to placate worries here is that Hegel of course differentiates between the forms of religious and philosophical cognition in which such a content is (...)
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  27.  11
    Paul Redding (1999). The Logic of Affect. Cornell University Press.
    Introduction: A Logic for the Reasons of the Heart? Creating an aphorism that would prove irresistible to many later investigators into affective life, ...
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  28.  2
    Paul Redding & Paolo Diego Bubbio (2014). Hegel and the Ontological Argument for the Existence of God. Religious Studies 50 (4):465-486.
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  29. P. D. Bubbio & P. Redding (eds.) (2012). Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
  30.  58
    Paul Redding (2012). McDowell's Radicalization of Kant's Account of Concepts and Intuitions: A Sellarsian (and Hegelian) Critique. Verifiche: Rivista Trimestrale di Scienze Umane 41 (1–3):9–37.
    McDowell’s attempts to find a way out of the grip of some seemingly intractable problems besetting analytic philosophy has led him back to Kant and Hegel. Understanding, with Kant, the role played by concepts in experience will point the way forward, but Kant’s thinking must be released from its own problems which threaten to reduce the contents of experience and knowledge to “facts about us”. Kant’s “subjectivism” must be subjected to an “Hegelian” critique. However, McDowell’s solution to that problem, which (...)
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  31.  68
    Paul Redding (2007). Hegel, Fichte and the Pragmatic Contexts of Moral Judgment. In Espen Hammer (ed.), German Idealism: Contemporary Perspectives. Routledge
    Hegel’s treatment of ‘Moralität’ in both the Phenomenology of Spirit and the Philosophy of Right provides important clues as to how he conceives the recognitive dynamics of modern moral life. As ‘spirit that is certain of itself’, morality as comprehended in the Phenomenology is the final form of spirit [Geist], which, in Hegel’s exposition, follows ‘reason’ which itself had followed ‘consciousness’ and ‘self-consciousness’. Spirit had first been considered in its objective form as an ‘in itself’. This was the ‘true spirit’ (...)
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  32.  35
    Paul Redding (2003). What Is an Epistemic Perspective? Journal of Philosophical Research 28:371-390.
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  33.  55
    Paul Redding (2011). The Relevance of Hegel’s “Absolute Spirit” to Social Normativity. In Heikki Ikäheimo & Arto Laitinen (eds.), Recognition and Social Ontology. Brill 212--238.
    Around the turn of the twentieth century, Wilhelm Dilthey, in his reflections on the nature of history as a “Geisteswissenschaft”—a science of “spirit” as opposed to “nature”—appealed “to Hegel’s notion of “spirit” (Geist). Attempting to extract Hegel’s concept from what he considered the unsupportable metaphysical system within which it had been developed, Dilthey, a neo-Kantian, gave it a broadly epistemological significance by correlating it with a distinct type of “understanding” (Verstehen) that was foreign to the Naturwissenschaften, concerned as they were (...)
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  34. Paul Redding (2013). Hegel and Analytic Philosophy. In Allegra de Lauentiis Jeffrey Edwards (ed.), The Bloomsbury Companion to Hegel. Bloomsbury
     
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  35.  18
    James F. Redding (1948). The Contemporary American Family. Thought: A Journal of Philosophy 23 (3):571-572.
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  36.  44
    Paul Redding (2003). Hegel and Peircean Abduction. European Journal of Philosophy 11 (3):295–313.
  37.  13
    Paul Redding (2014). An Hegelian Solution to a Tangle of Problems Facing Brandom'S Analytic Pragmatism. British Journal for the History of Philosophy 23 (4):657-680.
    In his program of analytic pragmatism, Robert Brandom has presented a thoroughgoing reinterpretation of the place of analytic philosophy in the history of philosophy by linking his own non-representational ‘inferentialist’ approach to semantics to the rationalist – idealist tradition, and in particular, to Hegel. Brandom, however, has not been without his critics in regard to both his approach to semantics and his interpretation of Hegel. Here I single out four interlinked problematic areas facing Brandom's inferentialist semantics – his approach of (...)
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  38. Paul Redding (2010). The Possibility of German Idealism After Analytic Philosophy : McDowell, Brandom and Beyond. In James Williams (ed.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum
    The late Richard Rorty was no stranger to provocation, and many an analytic philosopher would surely count as extremely provocative comments he had made on Robert Brandom’s highly regarded book from 1994, Making It Explicit.1 Brandom’s book was, Rorty asserted “an attempt to usher analytic philosophy from its Kantian to its Hegelian stage.”2 The reception of Kant within analytic philosophy has surely been, at best, patchy, but if it is difficult to imagine exactly what Rorty could have had in mind (...)
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  39. Paul Redding, McDowell and the Propositionality of Perceptual Content Thesis.
    In Mind and World and subsequent writings up to an essay first published in 2008 entitled “Avoiding the Myth of the Given”,1 John McDowell had insisted not only on the conceptuality of what is often discussed as “perceptual content” but also on the propositionality of that content. Many might find this puzzling. At the most intuitive level, one might think of the “content” of perception, what one perceives, as things— things with particular properties, and things arranged in particular relations. I (...)
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  40. Paul Redding, Fichte's Role in Hegel's Phenomenology of Spirit, Chapter 4.
    Prior to Kojève's well-known account in his Introduction to the Reading of Hegel there seems to have been relatively little interest in Hegel's concept of recognition— Anerkennung.1 After Kojève, however, a popular view of Hegel's philosophy emerged within which the idea of recognition plays a central role: what distinguishes us as selfconscious beings from the rest of nature is that we are driven by a peculiar type of desire, the desire for recognition leading to struggle's over recognition. While Kojève directed (...)
     
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  41.  61
    Paul Redding (2010-11). Hegel's Anticipation of the Early History of Analytic Philosophy. The Owl of Minerva 42 (1–2):18–40.
    Putting it very crudely, it might be said that in the much discussed opening three chapters that make up the section “Consciousness” of his Phenomenology of Spirit Hegel sketches and “test-drives” various models for a consciousness able to experience and know the world.1 Kant had thought of objects of experience as necessarily having conceptual (as well as spatio-temporal) form, but non-conceptual (“intuitional”) content. But for Hegel, that objects show themselves to have a conceptual form emerges as one the first lessons (...)
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  42.  27
    Paul Redding (2011). German Idealism. In George Klosko (ed.), The Oxford Handbook of the History of Political Philosophy. Oxford University Press 348.
  43.  80
    Paul Redding (2010). Two Directions for Analytic Kantianism : Naturalism and Idealism. In Mario de Caro & David Macarthur (eds.), Naturalism and Normativity. Columbia University Press
    Usually, analytic philosophy is thought of as standing firmly within the tradition of empiricism, but recently attention has been drawn to the strongly Kantian features that have characterized this philosophical movement throughout a considerable part of its history. Those charting the history of early analytic philosophy sometimes point to a more Kantian stream of thought feeding it from both Frege and Wittgenstein, and as countering a quite different stream flowing from the early Russell and Moore. In line with this general (...)
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  44.  12
    James F. Redding (1951). Catholic Social Principles. Thought: A Journal of Philosophy 26 (4):615-616.
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  45. Paul Redding (2011). The Analytic Neo-Hegelianism of John McDowell & Robert Brandom. In Stephen Houlgate & Michael Baur (eds.), A Companion to Hegel. Blackwell
    The historical origins of the analytic style that was to become dominant within academic philosophy in the English-speaking world are often traced to the work of Bertrand Russell and G. E. Moore at the turn of the twentieth century, and portrayed as involving a radical break with the idealist philosophy that had bloomed in Britain at the end of the nineteenth. Congruent with this view, Hegel is typically taken as representing a type of philosophy that analytic philosophy assiduously avoids. Thus, (...)
     
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  46. Paul Redding (2007). Idealism: A Love (of Sophia) That Dare Not Speak its Name. Arts 29:71–94.
    My first experience of philosophy at the University of Sydney was as a commencing undergraduate in the tumultuous year of 1973. At the start of that year, there was one department of philosophy, but by the beginning of the next there were two. These two departments seemed to be opposed in every possible way except one: they both professed to be committed to a form of materialist philosophy. One could think that having a common enemy at least might have been (...)
     
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  47.  48
    Paul Redding (2011). Leibniz and Newton on Space, Time and the Trinity. Journal of Philosophy: A Cross-Disciplinary Inquiry 7 (16):26-41.
    Gottfried Wilhelm Leibniz, who was born in 1646 just before the end of the Thirty Years War and who died 1716, is surely one of the most bizarre and interesting of the early modern philosophers. He was an astonishing polymath, and responsible for some of the most advanced work in the sciences of his day—he was, for instance, the co-inventor along with Newton, of differential calculus, and is generally recognized as the greatest logician of the early modern period, responsible for (...)
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  48.  19
    James F. Redding (1947). The Eagle and the Cross. Thought: A Journal of Philosophy 22 (4):725-725.
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  49.  69
    Paul Redding (2005). Pierre Bourdieu: From Neo-Kantian to Hegelian Critical Social Theory. Critical Horizons 6 (1):183-204.
    This paper challenges the commonly made claim that the work of Pierre Bourdieu is fundamentally anti-Hegelian in orientation. In contrast, it argues that the development of Bourdieu's work from its earliest structuralist through its later 'post-structuralist' phase is better described in terms of a shift from a late nineteenth century neo-Kantian to a distinctly Hegelian post-Kantian outlook. In his break with structuralism, Bourdieu appealed to a bodily based 'logic of practice' to explain the binaristic logic of Lévi-Strauss' structuralist analyses of (...)
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  50.  18
    Paul Redding, Georg Wilhelm Friedrich Hegel. Stanford Encyclopedia of Philosophy.
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