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Douglas Moggach
University of Ottawa
  1. Fichte's Engagement with Machiavelli.Douglas Moggach - 1993 - History of Political Thought 14 (4):573-589.
  2.  40
    The Subject as Substance.Douglas Moggach - 2009 - The Owl of Minerva 41 (1/2):61-83.
    Bruno Bauer’s response to Max Stirner’s Der Einzige und sein Eigentum (1845) is here examined closely, for the first time. In working out their concepts of freedom and self-determination, the Hegelian Left stressed different elements in the synthesis which Hegel himself had effected. Options appear that can be described as generally Fichtean or Spinozistic; each has distinct political and ethical implications. Bauer’s claim is that Stirner “Unique One” is to be understood as a version of Spinozist substance, which fails to (...)
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  3.  6
    Contextualising Fichte.Douglas Moggach - 2018 - Fichte-Studien 45:133-153.
    An examination of the intellectual context in which Fichte develops his ethical program in the Jena period and its immediate aftermath reveals the determining presence of Leibniz, and the complex heritage of Leibnizian perfectionist thought from which Kantian, and post-Kantian, ethics seek to extricate themselves. While Kant blocks any reversion to the older, Leibnizian perfectionism, his criticisms leave open a space for a new kind of perfectionist ethic, one whose object is the promotion not of any determinate notion of eudaimonia (...)
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  4.  8
    Between Leibniz and Kant: The Political Thought of Wilhelm von Humboldt.Birsen Filip & Douglas Moggach - 2018 - The European Legacy 23 (5):538-553.
    In his early text, The Limits of State Action, Wilhelm von Humboldt raises the Kantian question of the permissibility and legitimate extent of political and juridical coercion, as his contribution to a debate amongst Kantians launched by the publication in 1785 of Kant’s Groundwork of the Metaphysics of Morals. In arguing for a minimal state, concerned exclusively with internal and external security of its members but not at all with their felicity, Humboldt inflects Kantian political thought in the direction of (...)
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  5.  38
    The Construction of Juridical Space.Douglas Moggach - 2000 - The Proceedings of the Twentieth World Congress of Philosophy 7:201-209.
    This paper examines the relation between Kant’s Metaphysics of Morals and his Metaphysical Foundations of Natural Science in order to explain the analogy in the doctrine of right between juridical interactions and the movement of bodies according to mechanical laws. Kant’s various formulations of the idea of reciprocal action and his concept of limit are central to the examination. A comparison with Fichte is suggested, and implications for the theory of property are indicated.
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  6.  26
    Bruno Bauer's Political Critique, 1840–1841.Douglas Moggach - 1996 - The Owl of Minerva 27 (2):137-154.
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  7.  46
    Free Means Ethical.Douglas Moggach - 2001 - The Owl of Minerva 33 (1):1-24.
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  8.  36
    Fichte's Theories of Intersubjectivity.Douglas Moggach - 1996 - The European Legacy 1 (6):1934-1948.
  9.  30
    The 1995 Congress of the Internationale Hegel-Vereinigung in Pisa.Douglas Moggach - 1996 - The Owl of Minerva 27 (2):233-238.
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  10.  4
    Leibniz the Polymath: Introduction.Douglas Moggach - 2018 - The European Legacy 23 (5):477-478.
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  11.  22
    Hegel and Habermas.Douglas Moggach - 1997 - The European Legacy 2 (3):550-556.
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  12.  22
    Hegel and the Enlightenment Project.Douglas Moggach & Sven‐Eric Lledman - 1997 - The European Legacy 2 (3):538-543.
  13.  9
    The Subject as Substance: Bruno Bauer’s Critique of Stirner.Douglas Moggach - 2009 - The Owl of Minerva 41 (1/2):61-83.
    Bruno Bauer’s response to Max Stirner’s Der Einzige und sein Eigentum is here examined closely, for the first time. In working out their concepts of freedom and self-determination, the Hegelian Left stressed different elements in the synthesis which Hegel himself had effected. Options appear that can be described as generally Fichtean or Spinozistic; each has distinct political and ethical implications. Bauer’s claim is that Stirner “Unique One” is to be understood as a version of Spinozist substance, which fails to rise (...)
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  14.  14
    Republican Rigorism: Hegelian Views of Emancipation in 1848.Douglas Moggach - 2003 - The European Legacy 8 (4):441-457.
    This paper examines whether Bruno Bauer's critical assessment of Jewish emancipation in Prussia is consistent with his other republican writings in the 1840s. It argues that Bauer's political position is a form of republican rigorism, according to which human emancipation requires identification with universal interests, and not the defence of particular identities. Rigorism involves the elimination of internal as well as external heteronomous influences, and implies shifting the boundaries between the juridical and the moral realms as defined by Kant. Subjects' (...)
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  15.  2
    Verso l’eticità. Saggi di storia della filosofia.Douglas Moggach - 2017 - Fichte-Studien 44:329-333.
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  16.  11
    Schiller's Aesthetic Republicanism.Douglas Moggach - 2007 - History of Political Thought 28 (3):520-541.
    The paper examines the political implications of Schiller's On the Aesthetic Education of Man (1795). Schiller's thought has frequently been depicted as a flight from contemporary conditions of revolution and war, but his aesthetic ideas are closely connected to his assessment of political emancipation and they contribute to a new kind of republican thought. While earlier eighteenth-century republicanisms had presupposed, or attempted to enforce, homogeneity of interest among the citizen body, Schiller acknowledges modern diversity, resulting from new relationships in civil (...)
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  17.  9
    Kevin Aho, Philosophy Department, Florida Gulf Coast University, USA Laurie Bagby-Johnson, Department of Political Science, Kansas State University, USA JJ Barry, Department of Politics, Queen's University, UK Robert Belton, Department of Creative and Critical Studies, University of British Columbia, Canada.Douglas Moggach & Neil Morpeth - 2010 - The European Legacy 15 (7):955-956.
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  18.  18
    Schiller, Scots and Germans: Freedom and Diversity in the Aesthetic Education of Man.Douglas Moggach - 2008 - Inquiry: An Interdisciplinary Journal of Philosophy 51 (1):16 – 36.
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  19.  9
    Marx and German Idealism: Labour and the Transcendental Synthesis.Douglas Moggach - 1994 - History of European Ideas 19 (1-3):137-143.
    This paper disputes Habermas' accounts of labor as monological expressivist-aesthetic or instrumental action. It shows how tensions in Kant's account of experience, as developed by Fichte and Hegel, enable Marx to formulate two distinct intersubjective models of labor, teleological and structural. Marx elaborates the former in the 1844 Manuscripts, and the latter in the German Ideology. He combines the two models the two models in Capital. Each model has normative implications for theories of intersubjectivity and democracy.
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  20.  7
    Hegelianism in Restoration Prussia, 1841–1848: Freedom, Humanism and 'Anti-Humanism'in Young Hegelian Thought.Douglas Moggach & Widukind De Ridder - 2013 - In Lisa Herzog (ed.), Hegel's Thought in Europe: Currents, Crosscurrents and Undercurrents.
    This chapter discusses the developments of Young Hegelianism in Restoration Prussia, with a special focus on Max Stirner’s radical critique of Hegelian thinking. It presents an overview of the history of Hegelianism in the 1830s and 1840s, and addresses the theoretical issues raised by Stirner’s attack in 1844. It examines important aspects of Young Hegelianism, including ideas of a modernized civic humanism and emancipation, and traces the Young Hegelians’ reconfiguration of Hegel’s thought in order to eliminate what they saw as (...)
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  21.  8
    Phénoménologie et dialectique du travail.Douglas Moggach - 1988 - Philosophiques 15 (2):311-329.
    Ludwig Landgrebe interprète les réductions phénoménolo- gique et eidétique de Husserl comme théorie de la corporéité, du travail et de la société, pour situer le sujet actif dans le monde naturel et historico-culturel. Cette théorie repose toujours sur un individualisme aprioriste. Une ontologie sociale, inspirée surtout des derniers ouvrages de Lukacs, cherche le principe de synthèse des dimensions concrètes et structurelles de l'expérience dans la logique dialectique du processus de travail lui-même, plutôt que dans la corporéité, et reformule ainsi le (...)
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  22.  8
    Absolute Spirit and Universal Self-Consciousness: Bruno Bauer's Revolutionary Subjectivism.Douglas Moggach - 1989 - Dialogue 28 (2):235-.
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  23.  13
    Reciprocity, Elicitation, Recognition: The Thematics of Intersubjectivity in the Early Fichte.Douglas Moggach - 1999 - Dialogue 38 (2):271-.
  24.  14
    Monadic Marxism: A Critique of Elster's Methodological Individualism.Douglas Moggach - 1991 - Philosophy of the Social Sciences 21 (1):38-63.
    Elster's work unstably combines Leibnizian and utilitarian conceptions of action and offers various deconstructions of rationality and individuality. His method ological individualism gives an inadequate account of its privileged object, individual teleologies, and a distorted account of the relational framework of social reproduction and transformation. Elster has not properly conceptualized the relation of the teleological act to patterns of material and social causality, and his rational choice theory proves unable to accommodate the interactions of his postulated monadic individuals. His most (...)
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  25.  10
    Review of Colin Tyler, Idealist Political Philosophy: Pluralism and Conflict in the Absolute Idealist Tradition[REVIEW]Douglas Moggach - 2007 - Notre Dame Philosophical Reviews 2007 (5).
  26.  2
    Free Means Ethical: Bruno Bauer’s Critical Idealism.Douglas Moggach - 2001 - The Owl of Minerva 33 (1):1-24.
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  27.  4
    Nation, Volk, Masse: Left-Hegelian Perspectives on the Rise of Nationalism.Douglas Moggach - 1992 - History of European Ideas 15 (1-3):339-345.
  28.  1
    Reciprocity, Elicitation, Recognition: The Thematics of Intersubjectivity in the Early Fichte.Douglas Moggach - 1999 - Dialogue 38 (2):271-296.
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  29.  1
    Bruno Bauer’s Political Critique, 1840–1841.Douglas Moggach - 1996 - The Owl of Minerva 27 (2):137-154.
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  30.  3
    Bruno Bauer.Douglas Moggach - 2008 - Stanford Encyclopedia of Philosophy.
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  31. Über Die Prinzipien des Schönen Eine Preisschrift = de Pulchri Principiis.Bruno Bauer, Douglas Moggach & Winfried Schultze - 1996
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  32. .Douglas Moggach (ed.) - 2006 - Cambridge University Press.
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  33. Art, Objectivity And Idea: Bruno Bauer's Critique Of Kant And The Theory Of The Infinite Self-Consciousness.Douglas Moggach - 2001 - Bulletin of the Hegel Society of Great Britain 43:52-71.
  34. Art, Objectivity, and Idea: Bruno Bauer's Critique of Kant and the Theory of Infinite Self-Consciousness.Douglas Moggach - 2001 - Hegel Bulletin 22 (1-2):52-71.
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  35. Bruno Bauer: Forme di giudizio e critica politica. Una lettura della logica hegeliana nel Vormärz.Douglas Moggach - 2002 - Giornale Critico Della Filosofia Italiana 22 (3):389-404.
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  36. Book Review. [REVIEW]Douglas Moggach - 1994 - Nature, Society, and Thought 7 (4):495-496.
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  37. Dieter Henrich, Between Kant and Hegel: Lectures on German Idealism Reviewed By.Douglas Moggach - 2006 - Philosophy in Review 26 (3):188-191.
     
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  38. Dieter Henrich, Between Kant and Hegel: Lectures on German Idealism. [REVIEW]Douglas Moggach - 2006 - Philosophy in Review 26:188-191.
     
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  39. Introduction: Hegelianism, Republicanism, and Modernity.Douglas Moggach - 2006 - In The New Hegelians: Politics and Philosophy in the Hegelian School. Cambridge University Press.
  40. Nation et nationalismes. Carrefour. Revue de la société de philosophie de l'Outaouais, vol. XIII, n° 2.Douglas Moggach - 1995 - Revue Philosophique de la France Et de l'Etranger 185 (4):556-557.
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  41.  10
    Politics, Religion, and Art: Hegelian Debates.Douglas Moggach (ed.) - 2011 - Northwestern University Press.
    The period from 1780 to 1850 witnessed an unprecedented explosion of philosophical creativity in the German territories. In the thinking of Kant, Schiller, Fichte, Hegel, and the Hegelian school, new theories of freedom and emancipation, new conceptions of culture, society, and politics, arose in rapid succession. The members of the Hegelian school, forming around Hegel in Berlin and most active in the 1830’s and 1840’s, are often depicted as mere epigones, whose writings are at best of historical interest. In _Politics, (...)
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  42. Reciprocity, Elicitation, Recognition.Douglas Moggach - 1999 - Dialogue 38 (2):271-296.
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  43. Republican Rigorism and Emancipation in Bruno Bauer.Douglas Moggach - 2006 - In The New Hegelians: Politics and Philosophy in the Hegelian School. Cambridge University Press.
     
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  44.  14
    The New Hegelians: Politics and Philosophy in the Hegelian School.Douglas Moggach (ed.) - 2006 - Cambridge University Press.
    The period leading up to the Revolutions of 1848 was a seminal moment in the history of political thought, demarcating the ideological currents and defining the problems of freedom and social cohesion which are among the key issues of modern politics. This 2006 anthology offers research on Hegel's followers in the 1830s and 1840s. With essays by philosophers, political scientists, and historians from Europe and North America, it pays special attention to questions of state power, the economy, poverty, and labour, (...)
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  45.  7
    The Philosophy and Politics of Bruno Bauer.Douglas Moggach - 2003 - Cambridge University Press.
    This is a comprehensive study in English of Bruno Bauer, a leading Hegelian philosopher of the 1840s. Inspired by the philosophy of Hegel, Bauer led an intellectual revolution that influenced Marx and shaped modern secular humanism. In the process he offered a republican alternative to liberalism and socialism, criticized religious and political conservatism and set out the terms for the development of modern mass and industrial society. Based on in-depth archival research this book traces the emergence of republican political thought (...)
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