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  1. Liberal Naturalism: The Curious Case of Hegel.Paul Giladi - 2014 - International Journal of Philosophical Studies 22 (2):248-270.
    My aim in this paper is to defend the claim that the absolute idealism of Hegel is a liberal naturalist position against Sebastian Gardner’s claim that it is not genuinely naturalistic, and also to defend the position of ‘liberal naturalism’ from Ram Neta’s charge that there is no logical space for it to occupy. By ‘liberal naturalism’, I mean a doctrine which is a non-reductive form of philosophical naturalism. Like Fred Beiser, I take the thesis of liberal naturalism to find (...)
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  • Brandom, Hegel and Inferentialism.Tom Rockmore - 2002 - International Journal of Philosophical Studies 10 (4):429 – 447.
    In the course of developing a semantics with epistemological intent, Brandom claims that his inferentialism is Hegelian. This paper argues that, even on a charitable reading, Brandom is an anti-Hegelian.
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  • Response to Nietzsche’s Constructivism. [REVIEW]Anthony Curtis Adler - 2020 - Philosophia 49 (2):517-525.
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  • The Splendid and the Savage: The Dance of the Opposites in Indigenous Andean Thought.Hillary S. Webb - 2013 - Journal of Transpersonal Research 4 (1).
    One of the most well-known and defining characteristics of indigenous Andean thought is its adherence to a “complementary dualism” in which the “opposites” of existence are viewed as interdependent parts of a harmonious whole. This is in many ways in stark contrast to Western philosophical models, which have historically tended towards an “antagonistic dualism,” the view that the opposites are engaged in an eternal struggle for dominance. This paper considers how a culture’s relationship to the opposites—whether seen as a “war” (...)
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  • The Reflexive Project: Reconstructing the Moral Agent.Alfred I. Tauber - 2005 - History of the Human Sciences 18 (4):49-75.
    In the 17th century, ‘reflexivity’ was coined as a new term for introspection and self-awareness. It thus was poised to serve the instrumental function of combating skepticism by asserting a knowing self. In this Cartesian paradigm, introspection ends in an entity of self-identity. An alternate interpretation recognized how an infinite regress of reflexivity would render ‘the self’ elusive, if not unknowable. Reflexivity in this latter mode was rediscovered by post-Kantian philosophers, most notably Hegel, who defined the self in its self-reflective (...)
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  • Mind the Gap!Gizela Horvath & Rozália Klára Bakó (eds.) - 2020 - Oradea, Romania, Debrecen Hungary: Partium, Debrecen University.
    Proceedings of the Sixth Argumentor Conference held in Oradea/Nagyvárad, Romania, 11–12 September 2020.
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  • The Role of the Church in the Politics of Social Transformation: The Paradox of Nihilism.Virgilio Aquino Rivas - 2008 - The Politics and Religion Journal 2 (2):55-77.
    The paper attempts to demonstrate; drawing on the recent experience of Philippine Catholic faith; that the relevance of the Church in the postmodern age is as much a political choice as it is a tolerance of the nihilistic mood of the times. It is a political choice insofar as the Church has nowhere to go in the postmodern except through asserting its relevance; which necessarily means homing in on the growing irrelevance of the organized faith; amidst the secular and liberal (...)
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  • The Challenge of Bad Infinity: A Restatement of Hegel’s Critique of Mathematics.Emanuel Coplias - 2017 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 9 (2):681-699.
    Hegel’s critique of mathematics cannot be reduced to mathematics alone. At least this is the stake of the present paper: to argue that a comprehensive understanding of the matter cannot be confined strictly to the philosophy of science. Indeed, Hegel’s philosophy of mathematics pervades his entire ontology and, within the system, his political philosophy. Starting with Hegel’s logic, the article advances towards the fact that Hegel did not reject mathematics in itself, nor he denied the incalculable merits of exact sciences (...)
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  • The Ontological and Epistemological Transition of the Soul: A Comparison Between Mulla Sadra’s Active Intelligence and Hegel’s Absolute Geist.Abdoreza Safari & Amrollah Moein - 2017 - Journal of Philosophical Theological Research 18 (70):153-178.
    By putting forward a divine introvertive existence of the active intelligence within his book entitled al-Shawādhid al-Rubūbiyya, the third Ishrāq of the third Mashhad, Mulla Sadra has brought forth a novel theory of the transition and/or becoming process of soul. Although the active intelligence’s existence-in-itself is the same exactly as its mode of existence for the soul and as one of the modes of the soul’s modes, it can be recognized also as the soul’s telos and perfection. Accordingly, there arises (...)
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  • The Grundlogik of German Idealism: The Ambiguity of the Hegel-Schelling Relationship in Žižek.Joseph Carew - 2011 - International Journal of Žižek Studies 5 (1):1.
    Following a series of textual gestures which suggest that Schelling is the culmination of the German Idealist tradition, this essay is an attempt to articulate the ambiguity of the Hegel-Schelling relationship in Slavoj Žižek's work and its productive potential. Characterizing his own dialectical materialism again and again as Hegelian, but never a Schellingian project, Žižek often belies the central role played by late Schelling of the Freiheitsschrift and the Weltalter in the self-unfolding logic of the tradition. But why is there (...)
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  • Nothing: Kant’s Analysis and the Hegelian Critique.Gungor Tolga - unknown
    This thesis aims to throw an illuminating light on the as yet neglected concept of nothing in Kant’s system, a concept which is taken into consideration, by Kant, in accordance with the guiding thread of the categories of the understanding. My main argument is that Kant has a fourfold division of nothing and each has a transcendental function in his system. This function is basically a limiting one; setting up negative determinations without which Kant’s system would have never been constituted (...)
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  • The Eclipse and Rebirth of American Philosophical Pluralism: A History Lesson About His-Tory.Armen T. Marsoobian - 2016 - Wisdom 2 (7):142.
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  • Language in Ernst Bloch’s Speculative Materialism: A Reading of Anacoluthon.Nathaniel Jerzy Philip Barron - 2017 - Dissertation, University of Central Lancashire
    My thesis reads Ernst Bloch’s materialist ontology with the aim of producing a utopian perspective on language’s materiality. As my Introduction outlines, set against the backdrop of a contemporary renewal in speculative philosophy, the present context is marked by a twofold limitation: the perdurant marginalisation of Bloch’s form of utopian speculation, serving to couch contemporary materialism in thoroughly un-prospective tendencies; and, a relative failure of contemporary speculative philosophy to reflect on language, a failure attributable to the long drawn-out dominance of (...)
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  • A Note on Some Contemporary Readings of Hegel's Master-Slave Dialectic.Elisa Magrì - 2016 - Cosmos and History 12 (1):238-256.
  • Re-Thinking Pornography: Sontag’s Retrieval of a Post-Religious Hegel.Xabier Insausti - 2018 - International Journal of Žižek Studies 12 (4).
    When Susan Sontag addresses the problem of pornography and relates it to Hegel, she is not merely describing a path in European philosophy aimed to construct a new language, but she is also committing this aim to the importance of re-reading culture. The fashion in which pornography describes reality is meaningful when we are trying to approach Hegel in his aim to construct a post-religious language that finally will make ready-to-hand life as life. Politics, and society, being two essential elements (...)
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