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Paul Redding
University of Sydney
  1. The Logic of Affect.Paul Redding - 2019 - Cornell University Press.
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  2.  93
    Analytic Philosophy and the Return of Hegelian Thought.Paul Redding - 2007 - Cambridge University Press.
    This 2007 book examines the possibilities for the rehabilitation of Hegelian thought within analytic philosophy. From its inception, the analytic tradition has in general accepted Bertrand Russell's hostile dismissal of the idealists, based on the claim that their metaphysical views were irretrievably corrupted by the faulty logic that informed them. These assumptions are challenged by the work of such analytic philosophers as John McDowell and Robert Brandom, who, while contributing to core areas of the analytic movement, nevertheless have found in (...)
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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.  29
    Continental Idealism: Leibniz to Nietzsche.Paul Redding - 2009 - Routledge.
    Standard accounts of nineteenth-century German philosophy often begin with Kant and assess philosophers after him in light of their responses to Kantian idealism. In _Continental Idealism_, Paul Redding argues that the story of German idealism begins with Leibniz. Redding begins by examining Leibniz's dispute with Newton over the nature of space, time and God, and stresses the way in which Leibniz incorporated Platonic and Aristotelian elements in his distinctive brand of idealism. Redding shows how Kant's interpretation of Leibniz's views of (...)
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  5.  34
    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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  6. 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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  7.  37
    Georg Wilhelm Friedrich Hegel.Paul Redding - 2008 - Stanford Encyclopedia of Philosophy.
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  8. Hegel and the Ontological Argument for the Existence of God.Paul Redding & Paolo Diego Bubbio - 2014 - Religious Studies 50 (4):465-486.
    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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  9.  84
    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. 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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  11. Thom Brook's Project of a Systematic Reading of Hegel's Philosophy of Right.Paul Redding - 2012 - Hegel Bulletin 33 (2):1–9.
    Thom Brooks'sHegel's Political Philosophy: A Systematic Reading of the Philosophy of Rightpresents a very clear and methodologically self-conscious series of discussions of key topics within Hegel's classic text. As one might expect for a ‘systematic’ reading, the main body of Brooks's text commences with an opening chapter on Hegel's system. Then follow seven chapters, the topics of which are encountered sequentially as one reads through thePhilosophy of Right. Brooks's central claim is that too often Hegel's theories or views on any (...)
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  12. Hegel and Pragmatism.Paul Redding - 2014 - In Michael Baur (ed.), G. W. F. Hegel: Key Concepts. Routledge.
  13.  19
    Hegel: A Biography.Paul Redding - 2002 - Mind 111 (442):470-473.
  14.  22
    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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  15. 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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  16.  52
    Some Metaphysical Implications of Hegel’s Theodicy.Paul Redding - 2012 - European Journal for Philosophy of Religion 4 (1):129--150.
    This paper examines Hegel’s claim that philosophy “has no other object than God‘ as a claim about the essentiality of the idea of God to philosophy. On this idealist interpretation, even atheistic philosophies would presuppose rationally evaluable ideas of God, despite denials of the existence of anything corresponding to those ideas. This interpretation is then applied to Hegel’s version of idealism in relation to those of two predecessors, Leibniz and Kant. Hegel criticizes the idea of the Christian God present within (...)
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  17.  12
    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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  18. 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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  19.  19
    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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  20.  36
    Rethinking Sellars’ Myth of the Given: From the Epistemological to the Modal Relevance of Givenness in Kant and Hegel.Paul Redding - 2019 - International Journal of Philosophical Studies 27 (3):379-398.
    ABSTRACTHere, I pursue consequences, for the interpretation of Sellars’ critique of the ‘Myth of the Given’, of separating the modal significance that Kant attributed to empirical intuition from th...
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  21. 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.
  22. 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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  23.  26
    Hegel, IdealIsm and God: PHIlosoPHy as tHe Self-CorreCtIng aPProPrIatIon of tHe Norms of lIfe and tHougHt.Paul Redding - 2007 - Cosmos and History 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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  24.  54
    From Empiricism to Expressivism: Brandom Reads Sellars, by Robert B. Brandom: Cambridge, MA: Harvard University Press, 2015, Pp. Ix + 289, $US35. [REVIEW]Paul Redding - 2016 - Australasian Journal of Philosophy 94 (4):817-820.
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  25. 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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  26. 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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  27. The Role of Work Within the Processes of Recognition in Hegel’s Idealism.Paul Redding - 2012 - In Nicholas H. Smith & Jean-Philippe Deranty (eds.), New Philosophies of Labour: Work and the Social Bond. Brill.
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  28.  56
    Hegel, Modal Logic, and the Social Nature of Mind.Paul Redding - 2019 - Inquiry: An Interdisciplinary Journal of Philosophy 62 (5):586-606.
    ABSTRACTHegel's Phenomenology of Spirit provides a fascinating picture of individual minds caught up in “recognitive” relations so as to constitute a realm—“spirit”—which, while necessarily embedded in nature, is not reducible to it. In this essay I suggest a contemporary path for developing Hegel's suggestive ideas in a way that broadly conforms to the demands of his own system, such that one moves from logic to a philosophy of mind. Hence I draw on Hegel's “subjective logic”, understood in the light of (...)
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  29. Hegel and Analytic Philosophy.Paul Redding - 2013 - In Allegra de Lauentiis Jeffrey Edwards (ed.), The Bloomsbury Companion to Hegel. Bloomsbury Academic.
  30.  69
    Hermeneutic or Metaphysical Hegelianism? Kojève’s Dilemma.Paul Redding - 1991 - The Owl of Minerva 22 (2):175-189.
    Between 1933 and 1939 Alexandre Kojève gave his series of celebrated lectures on Hegel’s Phenomenology of Spirit at the École Pratique des Hautes Études in Paris. Importantly, Kojève claimed to be reading Hegel in the wake of a philosopher whom he considered to be, along with Marx, the only important philosopher since Hegel - Martin Heidegger, whose Being and Time had appeared in 1927. Indeed, Kojève went so far as to claim that Hegel’s Phenomenology “would probably never have been understood (...)
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  31. Embodiment, Conceptuality and Intersubjectivity in Idealist and Pragmatist Approaches to Judgment.Paul Redding - 2001 - Journal of Speculative Philosophy 15 (4):257-271.
  32. 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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  33. 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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  34. Habermas, Lyotard, Wittgenstein: Philosophy at the Limits of Modernity.Paul Redding - 1986 - Thesis Eleven 14 (1):9-25.
  35. 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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  36.  20
    Dialectic and Gospel in the Development of Hegel's Thinking. [REVIEW]Paul Redding - 2000 - Dialogue 39 (4):852-854.
    While for many of his readers in the nineteenth century Hegel seemed to have offered a viable systematic philosophy, this has generally not been the case in the twentieth. The reasons for this are undoubtedly complex, but among them would surely be the proximity that philosophy bears to religion, rather than to the empirical sciences, within the Hegelian system. To the decidedly more secular philosophical outlook of the twentieth century, Hegel's systematic philosophy has looked more like Christian apologetics dressed up (...)
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  37.  21
    Dialectic and Gospel in the Development of Hegel's ThinkingStephen Crites University Park: Pennsylvania State University Press, 1998, Xvii + 572 Pp., $65.00. [REVIEW]Paul Redding - 2000 - Dialogue 39 (4):852-854.
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  38. 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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  39. 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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  40.  56
    Hegel and Peircean Abduction.Paul Redding - 2003 - European Journal of Philosophy 11 (3):295–313.
  41.  52
    Tragedy, Recognition and the Death of God. [REVIEW]Paul Redding - 2013 - Notre Dame Philosophical Reviews 201307.
  42. 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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  43.  49
    Hegel’s Logic of Being and the Polarities of Presocratic Thought.Paul Redding - 1991 - The Monist 74 (3):438-456.
    Recently a view of Hegel’s “idealism” which hitherto had seemed unquestionable—the view that it is fundamentally a metaphysical doctrine—has been seriously challenged. Thus yesterday’s metaphysical Hegel, complete with his cosmic megasubject hidden behind the events of nature and history, has been joined by today’s “nonmetaphysical Hegel,” the postkantian categorial “genealogist.” According to the nonmetaphysical Hegelians, a century and a half of misunderstanding has been based on the confusion of two distinct philosophical projects: on the one hand, that originating in the (...)
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  44.  62
    What Is an Epistemic Perspective?Paul Redding - 2003 - Journal of Philosophical Research 28:371-390.
  45. Kantian Origins: One Possible Path From Transcendental Idealism to a "Post Kantian" Philosophical Theology.Paul Redding - 2012 - In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
    After two centuries of Kant interpretation there is still no general agreement over the nature of Kant’s most basic philosophical commitments. One issue in particular about which it is difficult to find consensus is his metaphilosophical attitude towards the very project of metaphysics itself. Recently, a type of deflationist reading of Kant has been appealed to in order to address the problems inherent in his more traditional construal as a metaphysical skeptic who denies us the capacity to have any knowledge (...)
     
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  46.  45
    Empiricism, Perceptual Knowledge, Normativity, and Realism: Essays on Wilfrid Sellars, Edited by Willem A. deVries. Oxford: Oxford University Press, 2009, 302 Pp. ISBN 978‐0‐19‐957330‐1 Hb $65. [REVIEW]Paul Redding - 2011 - European Journal of Philosophy 19 (4):633-639.
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  47.  33
    Feeling, Thought and Orientation: William James and the Idealist Anti-Cartesian Tradition.Paul Redding - 2011 - Parrhesia 13:41–51.
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  48.  84
    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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  49. 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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  50. 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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