David Ingram
Loyola University, Chicago
In Hegel's Practical Philosophy (2008), Robert Pippin argues that Hegel's mature concept of recognition is properly understood as an ontological category referring exclusively to what it means to be a free, rational individual, or agent. 1 I agree with Pippin that recognition for Hegel functions in this capacity. However, I shall argue that conceiving it this way also requires that we conceive it as a political category. Furthermore, while Hegel insists that recognition must be concrete?mediated by actors who hold one another accountable according to institutional norms implicit in their actual social roles? I argue, appealing to Hegel himself, that social crisis impels actors to transcend their roles and adopt abstract points of view more in keeping with philosophical forms of reflection. Such alienation?so ardently embraced by postmodernists?need not undermine the possibility of recognition as an ontological category, as Pippin fears, but rather comports with the expressivist theory of action he imputes to Hegel, which describes the socially recognized intentions, rationales, and identities?not to mention, freedom?of actors as unfolding in interminable dialogue
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DOI 10.1080/0020174X.2010.516678
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Knowledge and Human Interests.Jürgen Habermas - 1971 - Heinemann Educational.
23 The Politics of Recognition.Charles Taylor - 1994 - Contemporary Political Theory: A Reader.
Facts, Norms, and Normative Facts: A Reply to Habermas.Robert Brandom - 2000 - European Journal of Philosophy 8 (3):356–374.

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