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Profile: Paul Redding (University of Sydney)
  1. Paul Redding, From Object Naturalism, to Subject Naturalism, to Idealism: On Price's “Naturalism Without Representationalism”.
    In “Naturalism without Representationalism” Huw Price contests a particular way of understanding how philosophy can be sensitive to the claims of science, and does this by sketching an alternate way in which such “science-sensitivity” might be conceived.1 Most naturalistic conceptions of philosophy, he claims, regard philosophy as taking as its object the world as science describes it. Such approaches then see their own task as one of finding a place for certain objects in this scientifically described world—objects that are not (...)
     
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  2. 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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  3. Paul Redding, Hegel on Recognition and Work.
    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,1 after Kojève, however, a popular view of Hegel's philosophy emerged within which the idea of recognition played a central role.2 While Kojève directed attention to the importance of Hegel's use of notion of recognition in the famous dialectic of "master and slave" in chapter 4 of the Phenomenology of Spirit,3 his reading, inspired equally by (...)
     
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  4. 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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  5. Paul Redding, Making Hegel's Inferentialism Explicit.
    In Making It Explicit, Robert Brandom has suggested an "inferentialist" alternative to the dominant "representationalist" paradigm within modern philosophy, an alternative based upon a form of pragmatism that he describes as both rationalist and linguistic.1 Representationalists typically think of awareness in terms of mental contents which somehow represent or picture worldly things, events, or states of affairs. Linguistic, rationalist pragmatists, in contrast, shift the focus from conscious experience to human linguistic practices, and specifically to the norms of rationality implicit within (...)
     
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  6. Paul Redding, Mind of God, Point of View of Man, or Spirit of the World? Platonism and Organicism in the Thought of Kant and Hegel.
    In his account of Plato’s ideas in the first book of the “Transcendental Dialectic”, “On the concepts of pure reason”, Kant, in describing how for Plato ideas were “archetypes of things themselves”, adds that these ideas “flowed from the highest reason, through which human reason partakes in them”.1 Later, in the section of the Transcendental Dialectic treating the “ideals of pure reason”, he again attributes to Plato the notion of a “divine mind” within which the “ideas” exist. An “ideal”, Kant (...)
     
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  7. 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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  8. Paul Redding (2014). An Hegelian Solution to a Tangle of Problems Facing Brandom's Analytic Pragmatism. British Journal for the History of Philosophy: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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  9. Paul Redding (2014). Hegel and Pragmatism. In Michael Baur (ed.), Hegel: Key Concepts. Routledge.
  10. Paul Redding (2014). Mathematics, Computation, Language and Poetry: The Novalis Paradox. In Dalia Nassar (ed.), The Relevance of Romanticism: Essays on German Romantic Philosophy. 221-238.
    Recent scholarship has helped to demythologise the life and work of Georg Philipp Friedrich von Hardenberg who, as the poet “Novalis”, had come to instantiate the nineteenth-century’s stereotype of the romantic poet. Among Hardenberg’s interests that seem to sit uneasily with this literary persona were his interests in science and mathematics, and especially in the idea, traceable back to Leibniz, of a mathematically based computational approach to language. Hardenberg’s approach to language, and his attempts to bring mathematics to bear on (...)
     
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  11. 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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  12. 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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  13. 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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  14. Paul Redding (2013). Hegel and Analytic Philosophy. In Allegra de Lauentiis Jeffrey Edwards (ed.), The Bloomsbury Companion to Hegel. Bloomsbury.
     
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  15. Paul Redding (2013). Hegel, Aristotle and the Conception of Free Agency. In Gunnar Hindrichs Axel Honneth (ed.), Freiheit: Stuttgarter Hegelkrongress 2011. Vittorio Klostermann.
  16. Paul Redding (2013). The Necessity of History for Philosophy – Even Analytic Philosophy. Journal of the Philosophy of History 7 (3):299-325.
  17. Paul Redding (2013). The Pittsburgh School of Philosophy. [REVIEW] European Journal of Philosophy 21 (S3):e15-e18.
  18. Paul Redding (2013). The Pittsburgh School of Philosophy: Sellars, Brandom and McDowell, by Chauncey Maher. Abingdon: Routledge, 2012, Xiii+ 156 Pp. ISBN: 978‐0‐415‐80442‐4 Hbk£ 80.00; ISBN: 978‐0‐203‐09750‐2 Ebk£ 53.20. [REVIEW] European Journal of Philosophy 21 (S3):e15 - e18.
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  19. Paul Redding (2013). Tragedy, Recognition and the Death of God. [REVIEW] Notre Dame Philosophical Reviews 201307.
  20. P. D. Bubbio & P. Redding (eds.) (2012). Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
  21. 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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  22. 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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  23. 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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  24. Paul Redding (2012). Thom Brook's Project of a Systematic Reading of Hegel's Philosophy of Right. Hegel Bulletin 33 (2):1–9.
  25. Paul Redding (2012). The Relation of Logic to Ontology in Hegel. In Lila Haaparanta & Heikki Koskinen (eds.), Categories of Being: Essays on Metaphysics and Logic. Oxford University Press.
    Even among those philosophers who hold particular aspects of Hegel's philosophy in high regard, there have been few since the 19th century who have found Hegel's "metaphysics" plausible, and just as few not sceptical about the coherency of the "logical" project on which it is meant to be based. Indeed, against the type of work characteristic of the late nineteenth-century logical revolution which issued in modern analytic philosophy, it is often difficult to see exactly how Hegel's "logical" writings can be (...)
     
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  26. Paul Redding (2012). The Role of Work Within the Processes of Recognition in Hegel’s Idealism. In Nicholas H. Smith & Jean-Philippe Deranty (eds.), New Philosophies of Labour: Work and the Social Bond. Brill.
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  27. 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.
  28. Paul Redding (2011). Empiricism, Perceptual Knowledge, Normativity, and Realism: Essays on Wilfrid Sellars, Edited by Willem A. deVries . Oxford: Oxford University Press, 2009, 302 Pp. ISBN 978-0-19-957330-1 Hb $65. [REVIEW] European Journal of Philosophy 19 (4):633-639.
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  29. Paul Redding (2011). Feeling, Thought and Orientation: William James and the Idealist Anti-Cartesian Tradition. Parrhesia 13:41–51.
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  30. Paul Redding (2011). George di Giovanni, Ed., Karl Leonhard Reinhold and the Enlightenment. [REVIEW] Philosophy in Review 31 (4):256-259.
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  31. Paul Redding (2011). German Idealism. In George Klosko (ed.), The Oxford Handbook of the History of Political Philosophy. Oxford University Press. 348.
  32. Paul Redding (2011). Having the World in View: Essays on Kant, Hegel, and Sellars. [REVIEW] Philosophical Review 120 (1):137-140.
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  33. Paul Redding (2011). Karl Leonhard Reinhold and the Enlightenment. [REVIEW] Philosophy in Review 31 (4):164–167.
  34. 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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  35. 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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  36. Paul Redding (2011). Review: McDowell, Having the World in View: Essays on Kant, Hegel, and Sellars. [REVIEW] Philosophical Review 120 (1):137–140.
  37. Paul Redding (2011). Replies to Deranty, Ikaheimo, Lumsden and Bowden. Parrhesia 11:94–102.
    As Jean-Philippe suggests in his sketch of my account of Hegel’s concept of recognition, Hegel doesn’t think of self-reflection as basically achieved by “stepping back” and viewing one’s ideas from a type of metaperspective. Rather, self-consciousness comes primarily via engagement with another, differently located subject. (If I had a badge slogan for this, it might read “Other, not Meta”.) While at a theoretical level I’ve held to a dialogical model of philosophizing for a considerable time, it is in contexts such (...)
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  38. 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 <span class='Hi'>analytic</span> 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 <span class='Hi'>analytic</span> philosophy assiduously (...)
     
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  39. Paul Redding (2011). The Metaphysical and Theological Commitments of Idealism: Kant, Hegel, Hegelianism. In Douglas Moggach (ed.), Politics, Religion, and Art: Hegelian Debates. Northwestern University Press.
    It is sometimes said that changes in academic philosophy in the twentieth century reflected a process in which a discipline that had been earlier closely tied to institutional religion became increasingly laicized and secularized.1 In line with this idea, the idealist philosophy that had flowered within British philosophy at the end of the nineteenth century can look like the last and ill-fated attempt of a Victorian religious sensibility to guard itself against a post-Darwinian God-less view of the world and ourselves.2 (...)
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  40. Paul Redding (2011). Review of The Philosophy of Richard Rorty. [REVIEW] Notre Dame Philosophical Reviews:2011.03.20.
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  41. 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. Paul Redding (2010). Angelica Nuzzo (Ed): Hegel and the Analytic Tradition. [REVIEW] Philosophy 85 (4):567-574.
  43. 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. 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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  45. 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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  46. Paul Redding (2009). G.W.F. Hegel. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press. 3--49.
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  47. Paul Redding (2009). Hegel's Philosophy of Religion. In Graham Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion, Volume IV: Nineteenth-Century Philosophy & Religion. Acumen.
     
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  48. Paul Redding, Georg Wilhelm Friedrich Hegel. Stanford Encyclopedia of Philosophy.
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  49. Paul Redding (2008). The Independence and Dependence of Self-Consciousness: The Dialectic of Lord and Bondsman in Hegel’s Phenomenology of Spirit. In Frederick Beiser (ed.), The New Cambridge Companion to Hegel and Nineteenth Century Philosophy. Cambridge University Press.
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  50. 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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