Philosophie - Publications // Philosophy - Publications

Permanent URI for this collectionhttps://hdl.handle.net/10393/23453

Browse

Now showing 1 - 20 of 54

Time for Hegel: History and the Absolute Now
(2022) Reid, Jeffrey
The book chapter examines Hegelian temporality, how the philosopher reconciles the Greek notion of time as an eternal "Now", as presented through Karl Löwith's interpretation of Aristotle, and the Christian world's notion of time as historically informed. The article approaches the question through a critique of Löwith's reading of Hegel in his monumental Between Hegel and Nietzsche. The chapter is a reworked, translated version of an earlier published French book chapter.
Hegel and the Politics of Comedy, Tragedy and Terror
(2020) Reid, Jeffrey
Greek tragedy, in Hegel’s Phenomenology of Spirit, represents the performative realization of binary political difference, for example, “private versus public”, “man versus woman” or “nation versus state”. On the other hand, Roman comedy and French Revolutionary Terror, in Hegel, can be taken as radical expressions of political in-difference, defined as a state where all mediating structures of association and governance have collapsed into a world of “bread and circuses”. In examining the dialectical interplay between binary, tragic difference and comedic, terrible in-difference, the paper arrives at hypothetical conclusions regarding how these political forms may be observed today.
Hegel’s End-of-Art Revisited: The Death of God and the Essential Finitude of Artistic Beauty
(2020) Reid, Jeffrey
Hegelians reflecting on the philosopher’s reported pronouncement on the “death” or the “end” of art have either tended to deny Hegel ever really said such a thing or to claim that if he did say it, then he was referring only to a “classical” view of art, thereby liberating art for its true, modernist vocation. Still others acknowledge Hegel’s pronouncement and see it as raising issues in aesthetics that stretch beyond Hegelian philosophy, contradicting its systematicity. The present article demonstrates how beautiful art (schöne Kunst) ends with the death of Christ, as the most accomplished, perfect artwork, the singular realization of Classical beauty. Post-Classical art seeks to reclaim lost beauty, a search condemning it to “end” ironically in the unending approximation of modern artistic actuality (Wirklichkeit). By allowing the endless iterations of modern art to culminate historically in the systematic narrative of Encyclopedic Philosophical Science, Hegel seeks to save art from its own bad infinity, conferring meaning on its otherwise senseless reiteration of the “new”. Perhaps such a salvation comes at the cost of configuring Hegelian Science itself as a singular work of art.
Frederich Schlegel and the Fragmentary Self of Romantic Psychology
(2019) Reid, Jeffrey
Romantic psychology is first specified in counter-distinction to Enlightenment-informed faculty-psychology, whose scientific paradigm is fundamentally materialistic and mechanistic. Romantic psychology is then presented through Fr. Schlegel’s theory and practice of the literary fragment. In the fragment, we discover selfhood that is self-positing, powered by electro-chemical forces and enlivened by the stimulating Other. Romantic psychology determines the self as an ironic system, complete and yet organically open to other selves. It is phenomenological in nature and its contemporary legacy can be found in psychoanalysis and psychoanalytical hermeneutics.
"Le temps chez Löwith et Hegel" dans Béland, Martine (dir.) Karl Löwith: Essais américains
(2019) Reid, Jeffrey
Karl Löwith, dans Von Hegel zu Nietzsche, relève une contradiction au sein des notions temporelles retrouvées chez Hegel et ses héritiers rebelles (Feuerbach, Stirner et al), laquelle se solderait dans le nihilisme nietzschéen et l’échec du projet occidental. Au-delà d’une contradiction entre les temporalités grecque (la vérité comme éternel « maintenant ») et chrétienne (l’histoire salvatrice), ce qui définit l’opposition entre Hegel et son héritage « de gauche » est surtout la différence entre une idée du temps foncièrement rétrospective et universitaire (Hegel), et celle où le temps se conjugue résolument au futur et qui refuse toute vérité académique.
Hegel on Schleiermacher and Postmodernity
(2003) Reid, Jeffrey
Hegel’s critique of Schleiermacher involves Hegel’s attempt to resolve, through an historical account, what was a deeply felt and determining dilemma of the time: how to reconcile Enlightenment reason with dogmatic faith. This account sees Schleiermacher’s theology of feeling as the contemporary, dangerous manifestation of both currents, in their unreconciled, non-systematic and indeed, anti-systematic forms. Hegel’s grasp of this contemporary culture of feeling, with its contradictory roots in empiricism and skepticism, can be understood as a critique of the postmodern world, as it is portrayed in writers such as F. Lyotard, J. Baudrillard and G. Lipovetsky.
La jeune fille et la mort: Hegel et le désir érotique
(2005-06-01) Reid, Jeffrey
Mettre en rapport des textes de Hegel sur l’amour érotique avec quelques passages du penseur romantique Friedrich Schlegel permet de mettre en relief la méfiance hégélienne à l’égard du désir sexuel. Selon l’échelle hiérarchique de désirs chez Hegel, le désir érotique fait preuve d’un déséquilibre entre le sujet désirant et l’objet désiré, ce qui est typique d’un rapport purement naturel et non spirituel. C’est dire que la connaissance charnelle, avec son objet dénué de Soi propre, représente pour Hegel une forme inférieure de savoir. L’inégalité sujet-objet propre à l’amour érotique n’est dépassée que par la participation à la substance éthique, ce qui exige la reconnaissance réciproque de consciences de soi égales. Dans ce contexte, il s’agit du mariage.
Hegel et la maladie psychique: Le cas Novalis
(2004-05) Reid, Jeffrey
Cet article s’inscrit dans la lignée toute récente d’études portant sur la théorie hégélienne de la maladie mentale. La contribution que je propose consiste à mettre au jour des aspects jusqu’ici ignorés de la façon dont Hegel voit la genèse de l’inconscient et les possibilités pathologiques dans lesquelles il est impliqué. Cette découverte se fait à travers un procédé théorique que nous connaissons surtout dans son application freudienne ou contemporaine : l’étude de cas. C’est en étudiant, chez Hegel, ce qui pourrait s’appeler « le cas Novalis » que se dégagent les articulations occultes de la théorie psychanalytique hégélienne. Par ailleurs, en évoquant son diagnostic sur ce penseur et poète du romantisme d’Iéna, mon travail se veut également une contribution aux rares recherches sur la critique hégélienne de l’ironie romantique.
James of Viterbo on Universals
(2017) Côté, Antoine
The chapter starts out with a brief discussion of the similarity alleged to exist by the editors of William Ockham’s Ordinatio between a series of opinions canvassed by Ockham on the nature of universals and a series of opinions listed by James of Viterbo on the nature of concepts. It then proceeds to expound James’s little known theory of concepts and universals, and concludes that, despite interesting parallels between his views and those of the Veneralibilis Inceptor, James’s theory is still very much committed to the realist assumptions that Ockham thought metaphysics needed to dispense with.
Le Quodlibet I, question 17 de Jacques de Viterbe: introductIon, traduction et notes
(2012) Côté, Antoine
This article provides a historical and doctrinal introduction to, and annotated translation of, James of Viterbo’s Quodlibet I, 17, in which James asks whether or not the pope has the right to absolve usurers. The article argues that the principal interest of the Quodlibet lies in the philosophical justification it provides for the pope’s supremacy in temporal matters. It also examines the relation between the Quodlibet and the later De regimine Christiano and points to a slight shift in James’ position towards greater moderation
La critique de la doctrine de l'abstraction de Jacques de Viterbe
(2013) Côté, Antoine
The paper examines the Augustinian Hermit James of Viterbo’s critique of abstraction theory as an account of the origin of intellectual knowledge. It then examines the details of James’ own preferred solution to the problem of knowledge acquisition, which is based on the idea that the intellect possesses the seeds of all the particular items of knowledge it will ever acquire. Finally, the paper brings to light and then discusses some of the difficulties James encounters in trying to provide a consistent innatist account of knowledge.
Individuation et identité chez Diderot
(2017) Rioux-Beaulne, Mitia
Cet article s’attache à un aspect fondamental de la philosophie matérialiste de Diderot, à savoir le fait que l’individualité psychologique ne peut pas correspondre à l’individu matériel que nous sommes parce que la mémoire sur laquelle elle repose est toujours en quelque sorte partielle. Que faire alors si cet individu matériel lui-même voit son existence mise en doute, du fait que, comme l’annonce le Rêve de d’Alembert , le seul individu, c’est le «tout»? En mettant en relation ces deux démarches, nous montrons comment on peut élaborer une théorie de l’individu qui tienne compte du décalage entre l’individuation comme processus physique et de la constitution de l’individualité comme processus psychologique.
Ful-filling the Copula, Determining Nature: the Grammatical Ontology of Hegel's Metaphysics
(2017-09) Reid, Jeffrey
Both continental and analytic traditions have tended to associate Hegel’s idealism with metaphysics and therefore as divorced from and even pernicious to reality. Hence, contemporary Hegel studies have tended to concentrate on discrete elements of his philosophy while attempting to avoid its metaphysical dimensions and their systematic pretensions. I seek to show that rather than dwelling in abstraction, Hegel’s metaphysics, as presented in his Logics, recount the thought determinations through which being comes to be grounded and thus, scientifically knowable as nature. Such categorical determining is essentially linguistic, taking place through the grammatical forms of judgment (Urteil) and their outcome in the syllogism. The centrality of these grammatical forms reveals the anthropological goal of Hegel’s metaphysics, where the fully determined copula of judgment presents itself as the object of natural science, for us.
Herder: philosophy and anthropology
(2017-03-31) DeSouza, Nigel; Waldow, Anik
This is the first ever collection of (original) papers on Herder's philosophy, focussing on his philosophical anthropology.
Deux périodes et métaphysiques de l’Aufklärung : Herder et sa critique de Wolff
(2016-11-01) DeSouza, Nigel
Le sujet de cet article est la critique de la philosophie de Christian Wolff par Johann Gottfried Herder. Il consiste principalement d’une analyse du texte Ueber Christian Wolfs Schriften (1768) qui porte sur le Discours préliminaire sur la philosophie en général de Wolff. Herder y imagine le remplacement d’une philosophie comme science des possibles qui repose sur une métaphysique statique des essences par une philosophie anthropologique qui commence par une métaphysique dynamique des forces.
Hegel's History of Philosophy: Wisdom and Freedom
(2015) Reid, Jeffrey
Hegel's History of Philosophy, as found in his lectures on the subject, presents his systematic Science as the ultimate form of wisdom: self-knowledge through philosophy's recognition of itself in its past forms. Love of wisdom becomes wisdom itself. In that philosophy is the truest articulation of thought and thought is essentially freedom, wisdom means recognizing the history of philosophy as the history of freedom.
How Reinhold Helped Hegel Understand the German Enlightenment and Grasp the Pantheism Controversy
(2010) Reid, Jeffrey
Hegel’s unpublished, undated manuscript of background material on subjective mind (1789-1794?) appears to be generally Kantian but it is, above all, heavily informed by Reinhold’s Elementarphilosophie. The proposition of consciousness allows Hegel to present the subjective mind almost exclusively in terms of representation: both outer (empirical) and inner intuitions have the objective status of representations. These, in turn, are gathered into concepts of the understanding, which are generalized representations. The common grounding of both intuition and conceptual reasoning in representation allows Hegel to see Enlightenment thought as unable to surpass the endless vacillation between poles of feeling (or faith) and ratiocination. The controversy between Jacobi and Mendelssohn can thus be seen as symptomatic of this fruitless and inevitable to-and-fro. Of course, the only way out and beyond, as Hegel already affirms in this early manuscript, is through a type of dialectical reason that allows the truth of both “Satz und Gegensatz”.
How the Dreaming Soul Became the Feeling Soul, Between the 1827 and 1830 Editions of Hegel’s Philosophy of Subjective Spirit: Empirical Psychology and the late Enlightenment
(2013) Reid, Jeffrey
Why does Hegel change “Dreaming Soul” to “Feeling Soul” in the 1830 edition of the Philosophy of Subjective Spirit? By tracing the content of the Dreaming Soul section, through Hegel’s 1794 manuscript on psychology, to sources such as C.P. Moritz’s Magazin zur Erfahrungsseelenkunde, the paper shows how the section embraces a late Enlightenment mission: combating supposedly supernatural expressions of spiritual enthrallment by explaining them as pathological conditions of the soul. Responding to perceived attacks on the 1827 edition of the Encyclopedia by Schleiermacher, Hegel alters the section and its heading, thereby including the pastor’s religion of feeling in the pathology of Schwärmerei.
The Hobbesian Ethics of Hegel's Sense-Certainty
(2014-04) Reid, Jeffrey
In this paper, I explore the largely ignored ethical dimension in the first section of Hegel`s Phenomenology of Spirit, Sense-certainty, which tends to be understood exclusively as an epistemological critique of sense-data empiricism. I approach the ethical aspect of the chapter through Hegel`s analysis of language, there, as unable to refer to individual things. I then show that the position Hegel analyses is akin to the one presented by Thomas Hobbes in his Leviathan, as well as in his De Corpore, and which serves to ground his naturalistic ethics. The linguistic juxtaposition consequently allows me to relate the ethics of sense-certainty to Hobbes, not only to his “shallow” empiricism, as Hegel puts it, but to the ethical vision Hobbes presents in his state of nature.
Insight and the Enlightenment: Why "Einsicht" in Chapter Six of Hegel's Phenomenology?
(2016-12) Reid, Jeffrey
Hegel uses the term Einsicht (‘insight’) throughout several key subsections of Chapter Six of the Phenomenology of Spirit (notably in ‘Faith and Pure Insight’ and ‘The Struggle of the Enlightenment with Superstition’). Nowhere else in his work does the term enjoy such a sustained treatment. Commentators generally accept Hegel’s use of the term in the Phenomenology as simply referring to the type of counter-religious reasoning found in the French Enlightenment. I show how Hegel derives the term, through the lens of Kant’s essay, ‘What Does It Mean to Orient Oneself in Thinking?’ from the Pantheismusstreit, the philosophical debate between Mendelssohn and Jacobi about knowledge of God. The Aufklärung provenance of Einsicht shows how a deep complicity between faith and reason, in the form of immediate knowing, leads beyond the Terror to a happier outcome in the Morality section. Finally, passing reference to Einsicht in the Vorbegriff of the Encyclopaedia Logic confirms its role in the ethical and political vocation of Hegel’s Science.

Browse

Recent Submissions