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  1. Hegel on Religion and Politics.Angelica Nuzzo (ed.) - 2012 - State University of New York Press.
    _Critical essays on Hegel's views concerning the relationship between religion and politics._.
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  • Religion, Civil Society, and the System of an Ethical World.Andrew Buchwalter - 2012 - In Angelica Nuzzo (ed.), Hegel on Religion and Politics. State University of New York Press. pp. 213-232.
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  • Philosophy, Religion, and the Politics of Bildung in Hegel and Feuerbach.Todd Gooch - 2012 - In Angelica Nuzzo (ed.), Hegel on Religion and Politics. State University of New York Press. pp. 187-211.
  • Decolonising knowledge production on Africa: why it’s still necessary and what can be done.Gordon Crawford, Zainab Mai-Bornu & Karl Landström - 2021 - Journal of the British Academy 9 (s1):21-46.
    Contemporary debates on decolonising knowledge production, inclusive of research on Africa, are crucial and challenge researchers to reflect on the legacies of colonial power relations that continue to permeate the production of knowledge about the continent, its peoples, and societies. Yet these are not new debates. Sixty years ago, Ghana’s first president and pan-Africanist leader, Dr Kwame Nkrumah, highlighted the importance of Africa-centred knowledge. Similarly, in the 1980s, Claude Ake advocated for endogenous knowledge production on Africa. But progress has been (...)
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  • On the misadventures of the sophists: Hegel's tropological appropriation of rhetoric. [REVIEW]Steve Whitson - 1991 - Argumentation 5 (2):187-200.
    The author examines Hegel's incorporation of the Sophists into the history of philosophy. The basic argument is that Hegel's history of the Sophists operates along tropological lines, the exact same lines that the truth claims of his philosophy oppose. Using the tropes of metaphor, metonymy and prolepsis, the author shows that when Hegel places the Sophists in the process of the teleological unfolding of reason he employs the very rhetorical mechanisms he denounces.
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  • Embarkation for Abdera: Historicization in Nietzsche’s Second Untimely Meditation.Henning Trüper - 2022 - Quaderns de Filosofia 9 (1):55.
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  • Sport, Genetics and the `Natural Athlete': The Resurgence of Racial Science.Brett St Louis - 2003 - Body and Society 9 (2):75-95.
    This article explores the ethical implications of recent discussions that naturalize the relationship between race, the body and sport within the frame of genetic science. Many suggestions of a racially distributed genetic basis for athletic ability and performance are strategically posited as a resounding critique of the `politically correct' meta-narratives of established sociological and anthropological forms of explanation that emphasize the social and cultural construction of race. I argue that this use of genetic science in order to describe and explain (...)
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  • Levinas, Adorno, and the Light of Redemption: Notes on a Critical Eschatology.Dylan Shaul - 2021 - Puncta 4 (2):43-62.
    It seems natural to suppose that the burgeoning field of critical phenomenology would come to bear at least some affinities or resemblances (whether implicitly or explicitly) to critical theory, insofar as both are deeply concerned with directing a rigorous critical eye towards the most pressing political, economic, cultural, and social issues of our time. Yet critical theory has also had its share of critics of phenomenology itself, not least of which was the foremost member of the first-generation Frankfurt School critical (...)
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  • Debate Dialectic and Post-Hegelian Dialectic (Again): Žižek, Bhaskar, Badiou.John Roberts - 2013 - Journal of Critical Realism 12 (1):72 - 98.
    Looking at the emergence recently of a New Hegelianism (Badiou, Bhaskar, Jameson, Žižek), in which Hegel’s dialectic is variously reassessed for its political and philosophical resistance to the prevailing ‘weak nihilisms’ of left and right, I argue with Žižek and Jameson against Badiou and Bhaskar for Hegel as, essentially, a philosopher of the ‘productive return’ and failure. In this sense, what emerges is a picture of Hegel as a profoundly nonlinear historical thinker, in which loss, dissolution, breakdown and the excremental (...)
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  • Goethe and Hegel in the Commissariat of Enlightenment: Anatoly Lunačarskij’s program of Bolshevik–Marxist aesthetics.Inessa Medzhibovskaya - 2013 - Studies in East European Thought 65 (3-4):227-241.
    The study of the processes and methods through which elements of Hegelian philosophy and aesthetics have been appropriated and adjusted to the needs of Marxist–Leninist criticism is essential for understanding Bolshevik–Marxist aesthetics in the process of its consolidation into an official doctrine in Soviet Russia. By looking at the career of the Bolshevik Commissar of Enlightenment, Anatoly Lunačarskij, it is possible to discern the extent to which the process was forged by the unsanctioned presence of Goethe and Hegel. The article (...)
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  • A Time for the Marginal: Levinas and Metz on Biblical Time.Manuel Losada-Sierra & John Mandalios - 2015 - Heythrop Journal 56 (3):411-423.
    In the modern consideration of historical time, reason is the driving force of progress through a homogenous, linear and continuum time. In fact, during the eighteenth and nineteenth centuries humanity was witnessing a history of progress in which it appeared that history was progressing towards a better world. However, the tragedies of the twentieth century indicate the opposite. Western reason proved unable to stop the barbarism of war. At the heart of this panorama, according to Emmanuel Levinas and Johann Baptist (...)
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  • Farewell to Teleology: Reflections on Camus and a Rebellious Cosmopolitanism without Hope.Patrick Hayden - 2016 - Critical Horizons 17 (1):79-93.
    This paper reconstructs Albert Camus's notion of the absurd in order to elucidate his critique of historical teleology. In his life and work, Camus endeavoured to develop a fallibilist historical sensibility suitable for a cosmos shorn of meaning, which led him to reject ideas of progress and their traces of messianism when elaborating his treatment of rebellion. By making use of Camus's ideas about the absurd and rebellion, I suggest that these two themes productively unsettle contemporary cosmopolitanism as a teleological (...)
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  • Bhaskar's Critique of the Philosophical Discourse of Modernity.Mervyn Hartwig - 2011 - Journal of Critical Realism 10 (4):485-510.
    Uniquely among contemporary philosophies, Roy Bhaskar’s system of critical realism attempts to sublate (draw out the real strengths of and surpass) the philosophical discourse of modernity considered as a dialectically developing totality. This paper systematically expounds and comments on Bhaskar’s metacritique of that discourse and situates it briefly in relation to Jürgen Habermas’s earlier critique.
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  • From the frontier to German south-west Africa: German colonialism, indians, and american westward expansion*: Jens-Uwe guettel.Jens-uwe Guettel - 2010 - Modern Intellectual History 7 (3):523-552.
    This article argues that positive perceptions of American westward expansion played a major role both for the domestic German debate about the necessity of overseas expansion and for concrete German colonial policies during the late nineteenth and early twentieth centuries. During and after the uprising against colonial rule of the two main indigenous peoples, the Herero and the Nama, of German South-West Africa, colonial administrators actively researched the history of the American frontier and American Indian policies in order to learn (...)
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  • Religion, History, and Spirit in Hegel's Phenomenology of Spirit.George di Giovanni - 2009 - In Kenneth R. Westphal (ed.), The Blackwell Guide to Hegel's Phenomenology of Spirit. Oxford, UK: Wiley‐Blackwell. pp. 226–245.
    This chapter contains sections titled: Hegel and Religion The Experience of Religion The Concept of Religion References Further Reading.
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  • Fetish-Oriented Ontology.Sean Braune - 2020 - Open Philosophy 3 (1):298-313.
    In her essay, “After de Brosses” (2017), Rosalind C. Morris briefly considers the historical importance of the concept of the fetish on the relatively recent movements of new materialism, but she does not engage with Speculative Realism and Object-Oriented Ontology. This essay addresses this gap and focuses on the influence of the fetish on Speculative Realism and Object-Oriented Ontology by focusing on Graham Harman’s conception of objects and Quentin Meillassoux’s theory of arche-fossils. In short, I am offering a posthumanist theorization (...)
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  • The Ultramodern Condition: On the Phenomenology of the Shadow as Transgression. [REVIEW]Bruce A. Arrigo - 2012 - Human Studies 35 (3):429-444.
    The ultramodern condition represents the "third wave" in postmodernist-inspired philosophy and cultural practice. Two of ultramodernism's critical theoretical components are the human/social forces, flows, and assemblages that sustain transgression; and the human/social intensities, fluctuations, and thresholds that make transcendence possible as both will and way. In the ultramodern age, then, transcendence is about overcoming and transforming the conditions (i.e., forces, flows, and assemblages) that co-produce harm-generating (i.e., transgressive) tendencies. This manuscript problematizes transgression by way of ultramodern theory. This critical investigation (...)
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  • The Courage To Be Anxious. Paul Tillich’s Existential Interpretation of Anxiety.Bolea Stefan - 2015 - Journal of Education Culture and Society 1 (1):20-25.
    The similitude between anxiety and death is the starting point of Paul Tillich's analysis from The Courage To Be, his famous theological and philosophical reply to Heidegger's Being And Time. Not only Tillich and Heidegger are concerned with the connection between anxiety and death but also other proponents of both existentialism and nihilism like Nietzsche, Cioran and Shestov. Tillich observes that "anxiety puts frightening masks" over things and perhaps this definition is its finest contribution to the spectacular phenomenology of anxiety. (...)
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  • Progress.Margaret Meek Lange - forthcoming - Stanford Encyclopedia of Philosophy.
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  • A Promethean Philosophy of External Technologies, Empiricism, & the Concept: Second-Order Cybernetics, Deep Learning, and Predictive Processing.Ekin Erkan - 2020 - Media Theory 4 (1):87-146.
    Beginning with a survey of the shortcoming of theories of organology/media-as-externalization of mind/body—a philosophical-anthropological tradition that stretches from Plato through Ernst Kapp and finds its contemporary proponent in Bernard Stiegler—I propose that the phenomenological treatment of media as an outpouching and extension of mind qua intentionality is not sufficient to counter the ̳black-box‘ mystification of today‘s deep learning‘s algorithms. Focusing on a close study of Simondon‘s On the Existence of Technical Objectsand Individuation, I argue that the process-philosophical work of Gilbert (...)
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  • The structure of a metaphysical interpretation of science of history.Yunlong Guo - 2018 - Dissertation, Cardiff University
    The aim of this research is to reconstruct a metaphysical interpretation of the philosophy of history with regard to the spirit of historical thinking. The spirit of historical thinking is to emphasize the relation between what happened in the past and historical thinking about the past in the present. However, current philosophies of history, which are largely epistemologically oriented, have not adequately explored this relation. In order to investigate the relation between past and present, I refer to an Aristotelian philosophy (...)
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