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Switch to: References
Citations of:
Tragedy, Recognition, and the Death of God: Studies in Hegel and Nietzsche
Oxford, GB: Oxford University Press (2012)
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Philosophy strives to give us a firmer hold on our concepts. But what about their hold on us? Why place ourselves under the sway of a concept and grant it the authority to shape our thought and conduct? Another conceptualization would carry different implications. What makes one way of thinking better than another? This book develops a framework for concept appraisal. Its guiding idea is that to question the authority of concepts is to ask for reasons of a special kind: (...) |
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نظریۀ «مرگِ خدا» مشهورترین نظریۀ نیچه است. در این مقاله می‌کوشیم کارکردهای ایدۀ مرگِ خدا نزد نیچه را در سه سطح تحلیل کنیم. سطح نخست ، سطح ابتدایی بحث‌های هستی‌شناختی و اعتقادی دربارۀ وجود یا عدم وجود خدا؛ سطح دوم ، شادمانیِ الحادی از فقدان خدا؛ و سطح سوم ، میراث قاتلان. در پایان نیز به این پرسش می‌پردازیم که آیا نیچه از مرگ خدا سرخوش است یا بر آن سوگواری می‌کند؟ با توجه به این که نیچه در آثار مختلفش (...) |
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_Critical essays on Hegel's views concerning the relationship between religion and politics._. |
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A number of contemporary authors (e.g., Catherine Malabou, Slavoj Žižek, and John Caputo) claim that Hegel’s Religionsphilosophie provides important insights for contemporary philosophy of religion. John Caputo argues that Hegel’s notion of incarnation as radical kenosis is a powerful tool for postmodern Radical Theology. In this essay, I scrutinize this claim by balancing Hegel’s notion of incarnation with his notion of recognition—the latter of which Caputo removes from a “headless Hegelianism.” I argue that a non-Hegelian, non-dialectic sense of recognition ought (...) |
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Modern honor appears to be distinguished by two contradictory impulses, a neglect or even disdain of honor, and an ambition to elevate and promote it as dignity, self-esteem, and recognition. The article argues that these tensions can be traced to a foundational difference regarding the political importance of the passion of honor, evident in the seminal and contending formulations by Machiavelli and Hobbes. In recovering and articulating the bases of these competing modern conceptions of honor and tracing the influence of (...) |
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ABSTRACTI draw connections between Hegel’s concepts of recognition and morality and demonstrate how they are compatible with an ethic of care. I explore Hegel’s Sittlichkeit and demonstrate the rol... |
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In Freedom's Right Axel Honneth seeks to provide a theory of justice by appropriating Hegel's account of ethical substance in the Philosophy of Right, but he wants to do so without endorsing Hegel's more robust idealist commitments. I argue that this project can only succeed if Honneth can offer an alternative, comparatively robust demonstration of the rationality and normative coherence of existing social institutions. I contend that the grounds Honneth provides for this claim are insufficient for his purposes. In particular, (...) |
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A widely debated question in current research centres on determining the precursors to G. W. F. Hegel's theory of recognition. Until now Fichte, Rousseau and Aristotle have been discussed. However, the present paper analyses a further surprising correspondence between Marsilio Ficino's theory of love and Hegel's theory of recognition. Here it is shown that Hegel studied Ficino in 1793 and that we can discover syntactical, semantical, and structural vestiges of Ficino's De amore II 8 in Hegel's early fragments on religion (...) |
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The objective of this article is to see whether desire for recognition might contain an emancipatory aspect. Could this desire be a political ally? The argumentative strategy is to fully acknowledge the oppressive mechanisms at work before trying to find a way to other outcomes, including emancipation, with which desire for recognition has been associated in the tradition from Hegel. Through a re-interpretation of the master-and-slave dialectic, supplemented by sociological research on status expectations, I suggest a way out of the (...) |
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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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After reading the stimulating exchange between Chris Drain and Siyaves Azeri, I wanted to reply to Drain from a slightly different angle. Drain’s latest response takes aim at what Vygotsky calls his general genetic law of development, which Drain suggests should be updated through an appreciation of Tomasello and Searle’s concept of “joint intentionality”. At the heart of Vygotsky’s thought is the claim that “every function in the cultural development of the child appears on the stage twice, in two planes, (...) |
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