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Profile: Robert Pippin (University of Chicago)
Profile: Robert Pippin
  1. Robert Pippin, Philosophical Film: Trapped by Oneself in Jacques Tourneur's Out of the Past.
    The belated genre classification, “film noir,” is a contested one, much more so than “Western” or “musical.”2 However, there is wide agreement that there were many stylistic conventions common to the new treatment of crime dramas prominent in the 1940s: grim urban settings, often very cramped interiors, predominantly night time scenes, and so-called “low key” lighting and unusual camera angles.3 But there were also important thematic elements in common.Two are especially interesting. First, noirs were almost always about crime, usually murder, (...)
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  2. Robert Pippin, Reason's Form.
    The question of freedom in the modern German tradition is not just a metaphysical question. It concerns the status of a free life as a value, indeed, as they took to saying, the “absolute” value. A free life is of unconditional and incomparable and inestimable value, and it is the basis of the unique, and again, absolute, unqualifiable respect owed to any human person just as such. This certainly increases the pressure on anyone who espouses such a view to tell (...)
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  3. Robert Pippin, What is 'Conceptual Activity'?
    One of the most discussed and disputed claims in John McDowell’s Mind and World is the claim that we should not think that in experience, “conceptual capacities are exercised on non-conceptual deliverances of sensibility.” Rather, “Conceptual capacities are already operative in the deliverances of sensibility themselves.” Such capacities are said to be operative, but not in the same way they are operative when the faculty of assertoric judgment is explicitly exercised. This position preserves the passivity and receptivity necessary for McDowell (...)
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  4. Susanne Hoeber Rudolph & Robert B. Pippin, Introduction: Scientific History.
    In his inaugural lecture at Cambridge as Regius Professor of Modern History in 1895, Lord Acton urged that the historian deliver moral judgments on the figures of his research. Acton declaimed: I exhort you never to debase the moral currency or to lower the standard of rectitude, but to try others by the final maxim that governs your own lives and to suffer no man and no cause to escape the undying penalty which history has the power to inflict on (...)
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  5. Robert Pippin, Devils and Angels in Almodóvar's Talk to Her.
    dimension is actually “the typical.”[i] There would seem to be little typical about a world of comatose women, a barely sane, largely delusional male nurse, a woman bullfighter, and a rape that leads to a “rebirth” in a number of senses. But comatose women, the central figures in Almodóvar’s Talk to Her, are, oddly, very familiar in that mythological genre closest to us: fairy tales. Both Snow White and Sleeping Beauty are comatose women who endure, “non-consensually” we must say, a (...)
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  6. Robert Pippin, Eine 'Logik der Erfahrung'? Über Hegels Phänomenologie Des Geistes.
    Forthcoming in Conference Proceedings, Jena Phänomenologie conference I Hegels Charakterisierungen der neuen, von ihm entwickelten philosophischen Form, der Phänomenologie des Geistes, stellen vor allem deswegen ein Problem dar, weil sie so zahlreich sind. Bei einigen handelt es sich um klar erkennbare Reformulierungen oder Spezifizierungen anderer, in vielen Fällen aber scheinen die Beschreibungen inkonsistent zu sein oder unterschiedliche Perioden in Hegels Denken widerzuspiegeln, das sich während der Jenaer Zeit zwischen 1802 und 1806 rasch entwickelte. Ursprünglich war eine Phänomenologie eine „Wissenschaft der (...)
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  7. Robert Pippin, Lecture Four.
    Nietzsche described all modern moral philosophy, together with its psychological assumptions, as a doomed attempt to cling to the fundamental precepts of Christian morality, but without the authorizing force that made the whole “system” credible – a creator God. He understood this morality as essentially an egalitarian humanism, opposed to all forms of egoism or inequality and one promoting a selfless dedication to a perspective where one would count equally, as only “one among many,” in any reflection on what (...)
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  8. Robert Pippin, Lecture One.
    Bernard Williams once made the interesting point that both Wittgenstein and Nietzsche were trying to say something about what it might mean for philosophy to come to an end, for a culture to be cured of philosophy. He meant the end of philosophical theory, the idea that unaided human reason could contribute to knowledge about substance, being, our conceptual scheme, the highest values, the meaning of history or the way language works. For both Wittgenstein and Nietzsche there is no good (...)
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  9. Robert Pippin, Natural and Normative.
    As a representative of the humanities, I understood my charge this afternoon to be to offer some sort of response to what is at the very least a book publishing or market phenomenon – the flood of recent books especially in the last decade by neuroscientists, primatologists, computer scientists, evolutionary biologists and economists about what had traditionally been considered issues in the humanities - issues like morality, politics, the nature of rationality, what makes a response to an object an aesthetic (...)
     
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  10. Robert Pippin, Nietzsche Bibliography Bittner, Rüdiger, “Ressentiment,” in Schacht (1994).
    Brusotti, Marco (1997b). “Erkenntnis als Passion: Nietzsches Denkweg zwischen Morgenröte und der Fröhliche Wissenschaft,” Nietzsche-Studien, Band 26 (1997), 199-225.
     
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  11. Robert Pippin, On Pippin's Postscript.
    In my ‘Reponses’ to critics (McDowell 2002), I devoted three pages to Pippin’s ‘Leaving Nature Behind, or Two Cheers for ‘‘Subjectivism’’ ’ (Pippin 2002). Pippin reprinted that paper in his The Persistence of Subjectivity (Pippin 2005),1 with a fifteen-page postscript, in which he connects a response to my response with some of the broader themes of the book. This is a response to Pippin’s response to my response, and I suppose I should worry about diminishing returns. But there is room (...)
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  12. Robert Pippin, Philosophical Explorations.
    Online Publication Date: 01 September 2007 To cite this Article: Pippin, Robert (2007) 'Can There Be 'Unprincipled Virtue'? Comments on Nomy Arpaly', Philosophical Explorations, 10:3, 291 - 301 To link to this article: DOI: 10.1080/13869790701535360 URL: http://dx.doi.org/10.1080/13869790701535360..
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  13. Robert Pippin (forthcoming). Truth and Lies in the Early Nietzsche. Journal of Nietzsche Studies.
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  14. Robert B. Pippin (forthcoming). Nietzsche and the Melancholy of Modernity. Social Research.
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  15. Robert Pippin (2014). Self-Interpreting Selves: Comments on Alexander Nehamas's Nietzsche: Life as Literature. Journal of Nietzsche Studies 45 (2):118-133.
    When Alexander Nehamas’s pathbreaking, elegantly conceived and executed book, Nietzsche: Life as Literature,1 first appeared in 1985, the reception of Nietzsche in the Anglo-American philosophical community was still in its initial, hesitant stages, even after the relative success of Walter Kaufmann’s much earlier, 1950 book, Nietzsche: Philosopher, Psychologist, Anti-Christ,2 and its postwar “decontamination” of Nietzsche after his appropriation by the Nazis.3 Arthur Danto’s 1964 book, Nietzsche as Philosopher,4 was also an important if somewhat isolated event, and there finally began to (...)
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  16. Jessica N. Berry, Christa Davis Acampora, R. Lanier Anderson, Robert Pippin, Anthony K. Jensen, Henrik Rydenfelt, Paul Franks, Stephen Mulhall & Richard Schacht (2013). 10. Nietzsche Was No Lamarckian Nietzsche Was No Lamarckian (Pp. 282-296). Journal of Nietzsche Studies 44 (2).
     
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  17. Robert Pippin (2013). Doer and Deed: Responses to Acampora and Anderson. Journal of Nietzsche Studies 44 (2):181-195.
    I am very grateful to both commentators for these thoughtful and stimulating questions and remarks and especially for the care and generous charity animating their summations of the position I defend in the book. That has not always been the case in discussions of the book.Both critics rightly note the importance of the French moralistes in my attempt to understand why Nietzsche should have said that “psychology” might now (that is, for him) become once again the “queen of the sciences” (...)
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  18. Robert Pippin (2013). Le Grand Imagier of George Wilson Seeing Fictions in Film: The Epistemology of Movies, by George M. Wilson. Oxford: Oxford University Press, 2011, 240 Pp. ISBN 978‐0‐19‐959489‐4 Hb £30.00. [REVIEW] European Journal of Philosophy 21 (2):334-341.
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  19. Robert Pippin (2013). Vernacular Metaphysics: On Terrence Malick's The Thin Red Line. Critical Inquiry 39 (2):247-275.
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  20. Robert B. Pippin (2013). After the Beautiful: Hegel and the Philosophy of Pictorial Modernism. University of Chicago Press.
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  21. Robert B. Pippin (ed.) (2012). Introductions to Nietzsche. Cambridge University Press.
    Machine generated contents note: Introduction Robert Pippin; 1. Nietzsche: writings from the early notebooks Alexander Nehamas; 2. Nietzsche: The Birth of Tragedy and other writings Raymond Geuss; 3. Nietzsche: Untimely Meditations Daniel Breazeale; 4. Nietzsche: Human, All Too Human Richard Schacht; 5. Nietzsche: Daybreak Maudemarie Clark and Brian Leiter; 6. Nietzsche: The Gay Science Bernard Williams; 7. Nietzsche: Thus Spoke Zarathustra Robert Pippin; 8. Nietzsche: Beyond Good and Evil Rolf-Peter Horstmann; 9. Nietzsche's On the Genealogy of Morality Keith Ansell-Pearson; 10. (...)
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  22. Françoise Meltzer, Anca Parvulescu, Robert B. Pippin, Chris Dumas, Ariella Azoulay, Jan De Vos & Jonathan Kramnick (2011). Mediation and the Object of the Book I. Critical Inquiry 37 (2).
     
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  23. Robert Pippin (2011). Alice Crary, Beyond Moral Judgment, Cambridge: Harvard University Press, 2007. X + 240pp. [REVIEW] Philosophical Books 52 (1):49-60.
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  24. Robert Pippin (2011). Hegel on Political Philosophy and Political Actuality. Inquiry 53 (5):401-416.
    Hegel is the most prominent philosopher who argued that 'philosophy is its own time comprehended in thought', and he argued for this with an elaborate theory about the necessarily historical and experiential content of normative principles and ideals, especially, in his own historical period, the ideal of a free life. His insistence that philosophy must attend to the 'actuality' of the norms it considers is quite controversial, often accused of accommodation with the status quo, a 'might makes right' theory of (...)
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  25. Robert Pippin (2011). Response to Critics. Inquiry 53 (5):506-521.
    I offer responses to criticisms about and questions concerning my book, Hegel's Practical Philosophy: Rational Agency as Ethical Life, 1 first raised at a conference at Kalamazoo College and now published in this issue of Inquiry. There are responses to Richard Peterson, James Bohman, Hans-Herbert Kögler, David Ingram and Theodore R. Schatzki.
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  26. Robert B. Pippin (2011). Agency and Fate in Orson Welles's The Lady From Shanghai. Critical Inquiry 37 (2):214-244.
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  27. Robert B. Pippin (2011). Fatalism in American Film Noir: Some Cinematic Philosophy. University of Virginia Press.
    Introduction -- Trapped by oneself in Jacques Tourneur's Out of the past -- "A deliberate, intentional fool" in Orson Welles's The lady from Shanghai -- Sexual agency in Fritz Lang's Scarlet Street -- "Why didn't you shoot again, baby?": concluding remarks.
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  28. Robert B. Pippin (2011). The Status of Literature in Hegel's Phenomenology of Spirit. In Richard T. Gray, Nicholas Halmi, Gary Handwerk, Michael A. Rosenthal & Klaus Vieweg (eds.), Inventions of the Imagination: Interdisciplinary Perspectives on the Imaginary since Romanticism. University of Washington Press.
    Hegel, in a chapter called “Absolute Knowing,” end his most exciting and original work, the Jena Phenomenology of Spirit, with a quotation, or rather a significant misquotation, of a poet? The poet is Schiller and the poem is his 1782 “Freundschaft” (Friendship). This immediately turns into two questions: Why are the last words not Hegel’s own, and why are they rather a poet’s? I will turn to the details in a moment but, as noted, such an inquiry may not be (...)
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  29. Robert Pippin (2010). Hegel's Practical Philosophy. Graduate Faculty Philosophy Journal 31 (2):423-441.
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  30. Robert Pippin (2010). Hegel's Social Theory of Agency : The 'Inner-Outer' Problem. In Arto Laitinen & Constantine Sandis (eds.), Hegel on Action. Palgrave Macmillan. 3-50.
    The following is a chapter of a book and I should say something at the outset about the content of the book. The topic is Hegel’s “social theory of agency,” and that topic, given how the problem of agency is usually understood, raises the immediate question of why anyone would think that “sociality” would have anything at all to do with the “problem of agency.” That problem is understood in a number of ways; most generally – what distinguishes naturally occurring (...)
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  31. Robert B. Pippin (2010). Hegel on Self-Consciousness: Desire and Death in the Phenomenology of Spirit. Princeton University Press.
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  32. Robert B. Pippin (2010). Nietzsche, Psychology, and First Philosophy. The University of Chicago Press.
    " Pippin contends that Nietzsche's singular prose was an essential part of this goal, and so he organizes the book around four of Nietzsche's most important ...
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  33. Dipesh Chakrabarty, Robert B. Pippin, Ambrosio Fornet, Nancy Bentley, Sean Shesgreen, Lev Manovich & Sophia Roosth (2009). 10. Charles Bernstein Replies Charles Bernstein Replies (P. 362). Critical Inquiry 35 (2).
     
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  34. Robert Pippin (2009). How to Overcome Oneself: Nietzsche on Freedom. In Ken Gemes & Simon May (eds.), Nietzsche on Freedom and Autonomy. Oxford University Press. 69.
  35. Robert Pippin (2009). Review of Richard Eldridge, Literature, Life, and Modernity. [REVIEW] Notre Dame Philosophical Reviews 2009 (1).
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  36. Robert B. Pippin (2009). What Is a Western? Politics and Self-Knowledge in John Ford's The Searchers. Critical Inquiry 35 (2):223-253.
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  37. Robert Pippin (2008). La théorie hégélienne de l'agentivité le problème de l'intérieur et de l'extérieur. Philosophie 99 (3):96.
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  38. Robert Pippin (2008). The Affirmation of Life: Nietzsche on Overcoming Nihilism. Philosophy and Phenomenological Research 77 (1):281-291.
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  39. Robert B. Pippin (2008). American Memory in Henry James: Void and Value. Common Knowledge 14 (1):168-168.
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  40. Robert B. Pippin (2008). Hegel's Practical Philosophy: Rational Agency as Ethical Life. Cambridge University Press.
  41. Robert B. Pippin (2008). The "Logic of Experience" as "Absolute Knowledge: In Hegel's Phenomenology of Spirit. In Dean Moyar & Michael Quante (eds.), Hegel's Phenomenology of Spirit: A Critical Guide. Cambridge University Press.
     
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  42. Robert B. Pippin & Paola Rumore (2008). Hegel e la teoria sociale dell'agire. Il problema «interno-esterno». Rivista di Filosofia 99 (1):3-50.
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  43. Robert Pippin (2007). Can There Be 'Unprincipled Virtue'? Comments on Nomy Arpaly. Philosophical Explorations 10 (3):291 – 301.
    In her book, Unprincipled Virtue, Nomy Arpaly is suspicious of reflective endorsement or deliberative rationality views of agency, those which tie the possibility of responsibility and moral blame to the conscious exercise of deliberation and reflection, and which require as a condition of blame- or praise- worthiness an agent's explicit commitment to ethical principles. I am in sympathy with her attack on standard autonomy theories, but argue that she confuses the phenomenon of unknowing and unreflective responsiveness to the right-making features (...)
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  44. Robert Pippin (2007). Recognition and Reconciliation. Actualized Agency in Hegel's Jena Phenomenology. In Bert van den Brink & David Owen (eds.), Recognition and Power: Axel Honneth and the Tradition of Critical Social Theory. Cambridge University Press. 57--78.
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  45. Robert Pippin (2007). What Was Abstract Art? (From the Point of View of Hegel). In Stephen Houlgate (ed.), Hegel and the Arts. Northwestern University Press. 1-24.
    The emergence of abstract art, first in the early part of the century with Kandinsky, Malevich, and Mondrian, and then in the much more celebrated case of America in the fifties (Rothko, Pollock, and others) remains puzzling. Such a great shift in aesthetic standards and taste is not only unprecedented in its radicality. The fact that nonfigurative art, without identifiable content in any traditional sense, was produced, appreciated, and, finally, eagerly bought and, even, finally, triumphantly hung in the lobbies of (...)
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  46. Robert B. Pippin (2007). Bernard Williams: In the Beginning Was the Deed: Realism and Moralism in Political Argument. Journal of Philosophy 104 (10).
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  47. Robert B. Pippin (2007). In the Beginning Was the Deed: Realism and Moralism in Political Argument. Journal of Philosophy 104 (10):533-539.
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  48. Robert B. Pippin (2007). McDowell's Germans: Response to 'on Pippin's Postscript'. European Journal of Philosophy 15 (3):411–434.
    As McDowell makes clear in ‘On Pippin’s Postscript’ and in many other works, the interpretive question at issue in this exchange—how to understand the relation between Kant and Hegel, especially as that concerns Kant’s central ‘Deduction’ argument in the Critique of Pure Reason1—brings into the foreground an even larger problem on which all the others depend: the right way to understand at the highest level of generality the relation between active or spontaneous thought and our receptive and corporeal sensibility and (...)
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  49. Robert B. Pippin (2007). On Giving Oneself the Law. In Richard L. Velkley (ed.), Freedom and the Human Person. Catholic University of America Press.
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  50. Keith Ansell Pearson, Babette Babich, Eric Blondel, Daniel Conway, Ken Gemes, Jürgen Habermas, Salim Kemal, Paul S. Loeb, Mark Migotti, Wolfgang Müller-Lauter, Alexander Nehamas, David Owen, Robert Pippin, Aaron Ridley, Gary Shapiro, Alan Schrift, Tracy Strong, Christine Swanton & Yirmiyahu Yovel (2006). Nietzsche's on the Genealogy of Morals: Critical Essays. Rowman & Littlefield Publishers.
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