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Profile: Paul Redding (University of Sydney)
  1.  64
    Hegel and the Ontological Argument for the Existence of God.Paul Redding & Paolo Diego Bubbio - 2014 - Religious Studies 50 (04):485-486.
    We reconstruct Hegel’s implicit version of the ontological argument in the light of his anti-representationalist idealist metaphysics. For Hegel, the ontological argument had been a peculiarly modern form of argument for the existence of God, presupposing a ‘representationalist’ account of the mind and its concepts. As such, it was susceptible to Kant’s famous refutation, but Kant himself had provided a model for an alternative conception of concept, one developed by Fichte with his notion of the I=I. We reconstruct an Hegelian (...)
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  2. Pragmatism, Idealism and the Modal Menace: Rorty, Brandom and Truths About Photons.Paul Redding - 2014 - The European Legacy 19 (2):174-186.
    In a short exchange published in 2000, Richard Rorty and Robert Brandom differed over the status of “facts” in a world containing no speakers and, hence, no speech acts. While Brandom wanted to retain the meaningfulness of talk of “facts” or “truths” about things—in this case truths about photons —in a world in which there could be no claimings about such things, Rorty denied the existence of any such “worldly items” as “facts.” In this essay the difference between Rorty and (...)
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  3. Hegel, Aristotle and the Conception of Free Agency.Paul Redding - 2013 - In Gunnar Hindrichs Axel Honneth (ed.), Freiheit: Stuttgarter Hegelkrongress 2011. Vittorio Klostermann.
  4.  24
    Hegel's Hermeneutics.Paul Redding - 1996 - Cornell University Press.
    An advance on recent revisionist thinking about Hegelian philosophy, this book interprets Hegel's achievement as part of a revolutionary modernization of ...
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  5. Thom Brook's Project of a Systematic Reading of Hegel's Philosophy of Right.Paul Redding - 2012 - Hegel Bulletin 33 (2):1–9.
  6. Hegel and Pragmatism.Paul Redding - 2014 - In Michael Baur (ed.), Hegel: Key Concepts. Routledge.
  7. The Necessity of History for Philosophy – Even Analytic Philosophy.Paul Redding - 2013 - Journal of the Philosophy of History 7 (3):299-325.
    Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument rather than pedigree” claim – that is, (...)
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  8.  13
    Hegel, IdealIsm and God: PHIlosoPHy as tHe Self-CorreCtIng aPProPrIatIon of tHe Norms of lIfe and tHougHt.Paul Redding - 2007 - Cosmos and History: The Journal of Natural and Social Philosophy 3 (2-3):16-31.
    Can Hegel, a philosopher who claims that philosophy lsquo;has no other object but God and so is essentially rational theologyrsquo;, ever be taken as anything emother than/em a religious philosopher with little to say to any philosophical project that identifies itself as emsecular/em?nbsp; If the valuable substantive insights found in the detail of Hegelrsquo;s philosophy are to be rescued for a secular philosophy, then, it is commonly presupposed, some type of global reinterpretation of the enframing idealistic framework is required. In (...)
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  9.  50
    The Role of Logic "Commonly So Called" in Hegel's Science of Logic.Paul Redding - 2014 - British Journal for the History of Philosophy 22 (2):281-301.
    This paper examines Hegel’s accounts of the nature of judgements and inferences in the ‘subjective logic’ of the Science of Logic, and does so in light of the history of the tradition of formal logic to his time. It is argued that, contrary to the attitude often displayed by interpreters of Hegel’s logic, it is important to understand the positive role played by formal logic, ‘logic commonly so called’, in Hegel’s own conception of logic. It is argued that Hegel’s own (...)
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  10.  13
    The Logic of Affect.Paul Redding - 1999 - Cornell University Press.
    Introduction: A Logic for the Reasons of the Heart? Creating an aphorism that would prove irresistible to many later investigators into affective life, ...
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  11. Some Metaphysical Implications of Hegel's Theology.Paul Redding - 2012 - European Journal for the Philosophy of Religion 4 (1):139–150.
    Hegel makes claims about the relation of philosophy to religion that might raise concerns for those who want to locate his philosophy generally within the modern enlightenment tradition. For example, at the outset of his Lectures on Aesthetics he claims that philosophy “has no other object but God and so is essentially rational theology”.1 What might seem to placate worries here is that Hegel of course differentiates between the forms of religious and philosophical cognition in which such a content is (...)
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  12.  96
    An Hegelian Solution to a Tangle of Problems Facing Brandom'S Analytic Pragmatism.Paul Redding - 2015 - British Journal for the History of Philosophy 23 (4):657-680.
    In his program of analytic pragmatism, Robert Brandom has presented a thoroughgoing reinterpretation of the place of analytic philosophy in the history of philosophy by linking his own non-representational ‘inferentialist’ approach to semantics to the rationalist – idealist tradition, and in particular, to Hegel. Brandom, however, has not been without his critics in regard to both his approach to semantics and his interpretation of Hegel. Here I single out four interlinked problematic areas facing Brandom's inferentialist semantics – his approach of (...)
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  13. Wilfrid Sellars's Disambiguation of Kant's "Intuition" and its Relevance for the Analysis of Perceptual Content.Paul Redding - 2012 - Paradigmi. Rivista di Critica Filosofica 30 (1):127–140.
  14. Habermas, Lyotard, Wittgenstein: Philosophy at the Limits of Modernity.Paul Redding - 1986 - Thesis Eleven 14 (1):9-25.
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  15. Embodiment, Conceptuality and Intersubjectivity in Idealist and Pragmatist Approaches to Judgment.Paul Redding - 2001 - Journal of Speculative Philosophy 15 (4):257-271.
  16.  2
    Hegel and the Ontological Argument for the Existence of God.Paul Redding & Paolo Diego Bubbio - 2014 - Religious Studies 50 (4):465-486.
  17.  74
    Hegel, Fichte and the Pragmatic Contexts of Moral Judgment.Paul Redding - 2007 - In Espen Hammer (ed.), German Idealism: Contemporary Perspectives. Routledge.
    Hegel’s treatment of ‘Moralität’ in both the Phenomenology of Spirit and the Philosophy of Right provides important clues as to how he conceives the recognitive dynamics of modern moral life. As ‘spirit that is certain of itself’, morality as comprehended in the Phenomenology is the final form of spirit [Geist], which, in Hegel’s exposition, follows ‘reason’ which itself had followed ‘consciousness’ and ‘self-consciousness’. Spirit had first been considered in its objective form as an ‘in itself’. This was the ‘true spirit’ (...)
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  18. Hegel and Analytic Philosophy.Paul Redding - 2013 - In Allegra de Lauentiis Jeffrey Edwards (ed.), The Bloomsbury Companion to Hegel. Bloomsbury Academic.
     
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  19.  65
    The Relevance of Hegel’s “Absolute Spirit” to Social Normativity.Paul Redding - 2011 - In Heikki Ikäheimo & Arto Laitinen (eds.), Recognition and Social Ontology. Brill. pp. 212--238.
    Around the turn of the twentieth century, Wilhelm Dilthey, in his reflections on the nature of history as a “Geisteswissenschaft”—a science of “spirit” as opposed to “nature”—appealed “to Hegel’s notion of “spirit” (Geist). Attempting to extract Hegel’s concept from what he considered the unsupportable metaphysical system within which it had been developed, Dilthey, a neo-Kantian, gave it a broadly epistemological significance by correlating it with a distinct type of “understanding” (Verstehen) that was foreign to the Naturwissenschaften, concerned as they were (...)
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  20.  82
    McDowell's Radicalization of Kant's Account of Concepts and Intuitions: A Sellarsian (and Hegelian) Critique.Paul Redding - 2012 - Verifiche: Rivista Trimestrale di Scienze Umane 41 (1–3):9–37.
    McDowell’s attempts to find a way out of the grip of some seemingly intractable problems besetting analytic philosophy has led him back to Kant and Hegel. Understanding, with Kant, the role played by concepts in experience will point the way forward, but Kant’s thinking must be released from its own problems which threaten to reduce the contents of experience and knowledge to “facts about us”. Kant’s “subjectivism” must be subjected to an “Hegelian” critique. However, McDowell’s solution to that problem, which (...)
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  21.  37
    From Empiricism to Expressivism: Brandom Reads Sellars, by Robert B. Brandom.Paul Redding - 2016 - Australasian Journal of Philosophy 94 (4):817-820.
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  22.  46
    What Is an Epistemic Perspective?Paul Redding - 2003 - Journal of Philosophical Research 28:371-390.
  23.  48
    Hegel and Peircean Abduction.Paul Redding - 2003 - European Journal of Philosophy 11 (3):295–313.
  24. The Independence and Dependence of Self-Consciousness: The Dialectic of Lord and Bondsman in Hegel’s Phenomenology of Spirit.Paul Redding - 2008 - In Frederick Beiser (ed.), The New Cambridge Companion to Hegel and Nineteenth Century Philosophy. Cambridge University Press.
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  25. The Possibility of German Idealism After Analytic Philosophy : McDowell, Brandom and Beyond.Paul Redding - 2010 - In James Williams (ed.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.
    The late Richard Rorty was no stranger to provocation, and many an analytic philosopher would surely count as extremely provocative comments he had made on Robert Brandom’s highly regarded book from 1994, Making It Explicit.1 Brandom’s book was, Rorty asserted “an attempt to usher analytic philosophy from its Kantian to its Hegelian stage.”2 The reception of Kant within analytic philosophy has surely been, at best, patchy, but if it is difficult to imagine exactly what Rorty could have had in mind (...)
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  26.  22
    Georg Wilhelm Friedrich Hegel.Paul Redding - 2008 - Stanford Encyclopedia of Philosophy.
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  27. Idealism: A Love (of Sophia) That Dare Not Speak its Name.Paul Redding - 2007 - Arts 29:71–94.
    My first experience of philosophy at the University of Sydney was as a commencing undergraduate in the tumultuous year of 1973. At the start of that year, there was one department of philosophy, but by the beginning of the next there were two. These two departments seemed to be opposed in every possible way except one: they both professed to be committed to a form of materialist philosophy. One could think that having a common enemy at least might have been (...)
     
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  28. McDowell and the Propositionality of Perceptual Content Thesis.Paul Redding - unknown
    In Mind and World and subsequent writings up to an essay first published in 2008 entitled “Avoiding the Myth of the Given”,1 John McDowell had insisted not only on the conceptuality of what is often discussed as “perceptual content” but also on the propositionality of that content. Many might find this puzzling. At the most intuitive level, one might think of the “content” of perception, what one perceives, as things— things with particular properties, and things arranged in particular relations. I (...)
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  29. Fichte's Role in Hegel's Phenomenology of Spirit, Chapter 4.Paul Redding - manuscript
    Prior to Kojève's well-known account in his Introduction to the Reading of Hegel there seems to have been relatively little interest in Hegel's concept of recognition— Anerkennung.1 After Kojève, however, a popular view of Hegel's philosophy emerged within which the idea of recognition plays a central role: what distinguishes us as selfconscious beings from the rest of nature is that we are driven by a peculiar type of desire, the desire for recognition leading to struggle's over recognition. While Kojève directed (...)
     
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  30.  1
    Findlay’s Hegel: Idealism as Modal Actualism.Paul Redding - 2017 - Critical Horizons 18 (4):359-377.
    Here, I suggest a hitherto relatively unexplored way beyond the opposed Aristotelian realist and Kantian idealist approaches that divide recent interpretations of the categories or “thought determinations” of Hegel’s Logic, by locating his idealism within the terrain of recent debates in modal metaphysics. In particular, I return to the outlook of the first philosopher to attempt to bring Hegel into the analytic conversation, John Niemeyer Findlay, and consider Hegel’s idealism as instantiating the metaphysical position that, following the work of Findlay’s (...)
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  31.  13
    Hegel's Hermeneutics.J. M. Bernstein & Paul Redding - 1998 - Philosophical Review 107 (1):158.
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  32. Two Directions for Analytic Kantianism : Naturalism and Idealism.Paul Redding - 2010 - In Mario de Caro & David Macarthur (eds.), Naturalism and Normativity. Columbia University Press.
    Usually, analytic philosophy is thought of as standing firmly within the tradition of empiricism, but recently attention has been drawn to the strongly Kantian features that have characterized this philosophical movement throughout a considerable part of its history. Those charting the history of early analytic philosophy sometimes point to a more Kantian stream of thought feeding it from both Frege and Wittgenstein, and as countering a quite different stream flowing from the early Russell and Moore. In line with this general (...)
     
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  33.  67
    Hegel's Anticipation of the Early History of Analytic Philosophy.Paul Redding - 2010 - The Owl of Minerva 42 (1–2):18–40.
    Putting it very crudely, it might be said that in the much discussed opening three chapters that make up the section “Consciousness” of his Phenomenology of Spirit Hegel sketches and “test-drives” various models for a consciousness able to experience and know the world.1 Kant had thought of objects of experience as necessarily having conceptual (as well as spatio-temporal) form, but non-conceptual (“intuitional”) content. But for Hegel, that objects show themselves to have a conceptual form emerges as one the first lessons (...)
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  34. The Analytic Neo-Hegelianism of John McDowell & Robert Brandom.Paul Redding - 2011 - In Stephen Houlgate & Michael Baur (eds.), A Companion to Hegel. Blackwell.
    The historical origins of the analytic style that was to become dominant within academic philosophy in the English-speaking world are often traced to the work of Bertrand Russell and G. E. Moore at the turn of the twentieth century, and portrayed as involving a radical break with the idealist philosophy that had bloomed in Britain at the end of the nineteenth. Congruent with this view, Hegel is typically taken as representing a type of philosophy that analytic philosophy assiduously avoids. Thus, (...)
     
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  35.  53
    Hermeneutic or Metaphysical Hegelianism? Kojève's Dilemma.Paul Redding - 1991 - The Owl of Minerva 22 (2):175-189.
  36.  56
    Leibniz and Newton on Space, Time and the Trinity.Paul Redding - 2011 - Journal of Philosophy: A Cross-Disciplinary Inquiry 7 (16):26-41.
    Gottfried Wilhelm Leibniz, who was born in 1646 just before the end of the Thirty Years War and who died 1716, is surely one of the most bizarre and interesting of the early modern philosophers. He was an astonishing polymath, and responsible for some of the most advanced work in the sciences of his day—he was, for instance, the co-inventor along with Newton, of differential calculus, and is generally recognized as the greatest logician of the early modern period, responsible for (...)
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  37.  30
    German Idealism.Paul Redding - 2011 - In George Klosko (ed.), The Oxford Handbook of the History of Political Philosophy. Oxford University Press. pp. 348.
  38.  36
    Philosophical Republicanism and Monarchism—and Republican and Monarchical Philosophy—in Kant and Hegel.Paul Redding - 1994 - The Owl of Minerva 26 (1):35-46.
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  39.  74
    Pierre Bourdieu: From Neo-Kantian to Hegelian Critical Social Theory.Paul Redding - 2005 - Critical Horizons 6 (1):183-204.
    This paper challenges the commonly made claim that the work of Pierre Bourdieu is fundamentally anti-Hegelian in orientation. In contrast, it argues that the development of Bourdieu's work from its earliest structuralist through its later 'post-structuralist' phase is better described in terms of a shift from a late nineteenth century neo-Kantian to a distinctly Hegelian post-Kantian outlook. In his break with structuralism, Bourdieu appealed to a bodily based 'logic of practice' to explain the binaristic logic of Lévi-Strauss' structuralist analyses of (...)
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  40.  36
    Hegel's Logic of Being and the Polarities of Presocratic Thought.Paul Redding - 1991 - The Monist 74 (3):438-456.
  41. The Relation of Logic to Ontology in Hegel.Paul Redding - 2012 - In Lila Haaparanta & Heikki Koskinen (eds.), Categories of Being: Essays on Metaphysics and Logic. Oxford University Press.
    Even among those philosophers who hold particular aspects of Hegel's philosophy in high regard, there have been few since the 19th century who have found Hegel's "metaphysics" plausible, and just as few not sceptical about the coherency of the "logical" project on which it is meant to be based. Indeed, against the type of work characteristic of the late nineteenth-century logical revolution which issued in modern analytic philosophy, it is often difficult to see exactly how Hegel's "logical" writings can be (...)
     
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  42.  65
    Terry Pinkard, Hegel: A Biography. [REVIEW]Paul Redding - 2002 - Mind 111 (442):470-473.
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  43.  3
    Macbeth and Hegel on the Historical Realization of Reason as a Power of Knowing.Paul Redding - 2017 - International Journal of Philosophical Studies 25 (1):122-131.
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  44.  46
    Review of The Philosophy of Richard Rorty. [REVIEW]Paul Redding - 2011 - Notre Dame Philosophical Reviews:2011.03.20.
  45.  48
    Anthropology as Ritual: Wittgenstein's Reading of Frazer's the Golden Bough.Paul Redding - 1987 - Metaphilosophy 18 (3-4):253-269.
  46.  27
    Tragedy, Recognition and the Death of God. [REVIEW]Paul Redding - 2013 - Notre Dame Philosophical Reviews 201307.
  47. Replies to Bob Brandom and Jim Kreines.Paul Redding - unknown
    (Author’s reply at “Author-Meets-Critics” session (on Paul Redding, Analytic Philosophy and the Return of Hegelian Thought) at the Annual Meeting of the American Philosophical Association, Pacific Division, Vancouver, April 10, 2009. Robert Brandom’s “critic’s” contribution is available as “Hegel and Analytic Philosophy” from his website http://www.pitt.edu/~brandom/.).
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  48.  1
    Hegel, Idealism and God: Philosophy as the Self-Correcting Appropriation of the Norms of Life and Thought.Paul Redding - 2007 - Cosmos and History : The Journal of Natural and Social Philosophy 3 (2-3):16-31.
    Can Hegel, a philosopher who claims that philosophy lsquo;has no other object but God and so is essentially rational theologyrsquo;, ever be taken as anything emother than/em a religious philosopher with little to say to any philosophical project that identifies itself as emsecular/em?nbsp; If the valuable substantive insights found in the detail of Hegelrsquo;s philosophy are to be rescued for a secular philosophy, then, it is commonly presupposed, some type of global reinterpretation of the enframing idealistic framework is required. In (...)
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  49. Philosophy as Rigorous Literature.Paul Redding - 1988 - Critical Philosophy 4:87.
     
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  50.  4
    If Reason is ‘in the World’, Where Exactly is It Located?Paul Redding - 2016 - European Journal of Philosophy 24 (3):712-724.
    In his recent book James Kreines argues that for Hegel reason is “in the world”, but how we are to understand the idea of reason's being so located? One answer, suggested by more traditional theocentric readings of Hegel, would be to appeal to the idea of a divine thought, coursing through the world. Another answer, more congenial to modern sensibilities, might locate reason within the rational activities of inter-subjectively connected human beings, as suggested by Terry Pinkard's idea of the “sociality (...)
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