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Christopher Lauer
Pennsylvania State University
  1.  22
    The Suspension of Reason in Hegel and Schelling.Christopher Lauer - 2010 - Continuum.
    Introduction -- Suspension -- Hegel and Schelling -- Outline of the whole -- The surge of reason : faculty epistemology in Kant and Fichte -- The first critique's basic distinction -- The third critique -- Fichte's Wissenschaftslehre -- Ascendant reason : the early Schelling -- Of the I -- The treatises -- Metastatic reason : Schelling's nature philosophy -- Organic reason : ideas for a philosophy of nature -- Rational nature : on the world-soul -- Inhibition of nature : the (...)
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  2.  38
    Multivalent Recognition: The Place of Hegel in the Fraser|[Ndash]|Honneth Debate.Christopher Lauer - 2012 - Contemporary Political Theory 11 (1):23.
  3.  38
    Space, Time, and the Openness of Hegel’s Absolute Knowing.Christopher Lauer - 2006 - Idealistic Studies 36 (3):169-181.
    While Hegel argues in the Phenomenology of Spirit’s chapter on “Absolute Knowing” that we must see the necessity of each of spirit’s transitions if phenomenology is to be a science, he argues in its last three paragraphs that such a science must “sacrifice itself ” in order for spirit to express its freedom. Here I trace out the implications of this self-sacrifice for readings of the transitions in the Phenomenology, playing particular attention to the roles that space and time play (...)
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  4.  3
    Confronting the Anthropocene: Schelling and Lucretius on Receiving Nature's Gift.Christopher Lauer - 2016 - Comparative and Continental Philosophy 8 (2):160-179.
    This essay interprets Schelling's positive philosophy as an effort to conceive nature as a gift. Schelling ruminated throughout his career on the paradoxical relation between humanity and nature that is expressed in the contemporary term “Anthropocene,” but this essay argues that Schelling's most productive response to this paradox can be found in his reflections on how to receive the gift of nature. After laying out the project of positive philosophy, the essay first explores Schelling's effort to conceive nature as a (...)
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  5.  20
    Kierkegaard and Aristophanes on the Suspension of Irony.Christopher Lauer - 2009 - Idealistic Studies 39 (1-3):125-136.
    Abstract: In The Concept of Irony, Kierkegaard aims to show the inadequacy of an ironic standpoint not through a generalized dialectical account of its failure on its own terms but through an empirical examination of the actual life of Socrates. Crucial to his methodology, I argue, is his use of the term “suspend” (svæve). Socratic irony is not overcome, superseded, or annulled, but rather “suspended” in its incomplete connection to its community. In both his depiction of Socrates as hanging in (...)
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  6.  8
    Multivalent Recognition: The Place of Hegel in the Fraser–Honneth Debate.Christopher Lauer - 2012 - Contemporary Political Theory 11 (1):23-40.
  7.  9
    Petrified Intelligence: Nature in Hegel's Philosophy.Christopher Lauer - 2006 - Review of Metaphysics 60 (2):427-429.
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  8.  15
    Sovereign Gratitude: Hegel on Religion and the Gift.Christopher Lauer - 2011 - Research in Phenomenology 41 (3):374-395.
    In this paper I argue that one of the most important impulses that structure Hegel's account of religion is the need to show gratitude for the gift of creation. Beginning with the “Love“ fragment and 1805-6 Realphilosophie , I first explore what it means to see God's relationship to spirit as one of externalization or divestment ( Entäusserung ). Then, relying on the Berlin Lectures on the Philosophy of Religion, I argue that Hegel takes Christianity to be the Consummate Religion (...)
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  9. Kant and Jealousy in Derrida's Glas.Christopher Lauer - 2009 - Journal of the British Society for Phenomenology 40 (1):54-65.
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  10. Space, Time, and the Openness of Hegel’s Absolute Knowing.Christopher Lauer - 2006 - Idealistic Studies 36 (3):169-181.
    While Hegel argues in the Phenomenology of Spirit’s chapter on “Absolute Knowing” that we must see the necessity of each of spirit’s transitions if phenomenology is to be a science, he argues in its last three paragraphs that such a science must “sacrifice itself ” in order for spirit to express its freedom. Here I trace out the implications of this self-sacrifice for readings of the transitions in the Phenomenology, playing particular attention to the roles that space and time play (...)
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