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  1. The Universe in the Universe: German Idealism and the Natural History of Mind.Iain Hamilton Grant - 2013 - Royal Institute of Philosophy Supplement 72:297-316.
    Recent considerations of mind and world react against philosophical naturalisation strategies by maintaining that the thought of the world is normatively driven to reject reductive or bald naturalism. This paper argues that we may reject bald or ‘thoughtless’ naturalism without sacrificing nature to normativity and so retreating from metaphysics to transcendental idealism. The resources for this move can be found in theNaturphilosophieoutlined by the German Idealist philosopher F.W.J. Schelling. He argues that because thought occurs in the same universe as thought (...)
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  • Schelling’s Contemporary Resurgence: The Dawn after the Night When All Cows Were Black. [REVIEW]Jason Wirth - 2011 - Philosophy Compass 6 (9):585-598.
    After a long period of neglect that began in his lifetime, why has Schelling reemerged as an important philosopher, germane to contemporary concerns? In the first part of this essay I offer a brief history of Schelling’s early descent into obscurity and gradual ascent back into the light of philosophical relevance. In the second and final part of the essay, I offer a brief survey of the current Schelling resurgence in the English speaking reception of Continental philosophy.
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  • Hegel and Onto-Theology.Merold Westphal - 2000 - Hegel Bulletin 21 (1-2):142-165.
    Postmodernism and religion. The discussion continues to become increasingly rich and complex. In the background of much of it is Heidegger's critique of onto-theology, in which Hegel is one of his two prime paradigms. He introduced this term in 1949 in relation to Aristotle's completion of his ontology with a theology of the Unmoved Mover. When he returned to it in 1957, it was in the context of a seminar on Hegel'sScience of Logic. There he described onto-theology as allowing God (...)
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  • Philosophy as capitalism and the socialist radically metaphysical response to it.Katerina Kolozova - 2017 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 19 (1).
    The author starts from the thesis that there is no such thing as a "natural" or "apolitical" economy. The economy is always already political, as it is the economy’s material core of power, control, and its main mechanisms, i.e. exploitation and oppression. It is no less so in the era of neoliberalism, a time in which we witness the divorce between capitalism and democracy. In order to lay the foundations of a different economy, one that is not based on wage (...)
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  • How to become an idealist: Fichte on the transition from dogmatism to idealism.R. S. Kemp - 2017 - British Journal for the History of Philosophy 25 (6):1161-1179.
    In Religion Within the Boundaries of Mere Reason, Kant claims that all human beings are originally and radically evil: they choose to adopt a ‘supreme maxim’ that gives preference to sensibility over the moral law. Because Kant thinks that all agents have a duty to develop good character, part of his task in the Religion is to explain how moral conversion is possible. Four years after Kant publishes the Religion, J. G. Fichte takes up the issue of conversion in slightly (...)
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  • Philosophy's Tragedy.Andrew Cooper - 2016 - Metaphilosophy 47 (1):59-74.
    Is tragedy, as Nietzsche declared, dead? In recent years many philosophers have reconsidered tragedy's relation to philosophy. While tragedy is deemed to contain important lessons for philosophy, there is a consensus that it remains a thing of the past. This article calls this consensus into question, arguing that it reifies tragedy, keeping tragedy at arm's length. With the interest of identifying the necessity of tragedy to philosophy, it draws from Quentin Skinner to put forward an alternative approach to genre as (...)
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