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This volume articulates and develops new research questions and
original insights regarding the philosophical dialogue between
Hegel's philosophy, his heritage, and contemporary phenomenology,
including, among others, Husserl, Heidegger, Merleau-Ponty, and
Ricoeur. The collection discusses methodological questions
concerning the relevance of Hegel's philosophy for contemporary
phenomenology, addressing core issues revolving around the key
concepts of history, being, science, subjectivity, and dialectic.
The volume fills a gap in historiography, expanding the knowledge
of the impact of Hegel's philosophy on contemporary philosophy and
raising new questions on the transformation of transcendental
philosophy in post-Kantian philosophy. The contributions gathered
in this volume shed new light on issues related to the problem of
scientific method in philosophy, on the philosophy of history, as
well as on the dimension of subjectivity. By providing critical
insights into Hegel's philosophy and contemporary phenomenology,
the book opens up new research perspectives recommended to
philosophers and scholars of different traditions, especially
classical German philosophy, phenomenology, and history of Western
philosophy.
The Critique of Pure Reason Kant's First Critique is one of the
most studied texts in intellectual history, but as Alfredo Ferrarin
points out in this radically original book, most of that study has
focused only on very select parts. Likewise, Kant's oeuvre as a
whole has been compartmentalized, the three Critiques held in rigid
isolation from one another. Working against the standard reading of
Kant that such compartmentalization has produced, The Powers of
Pure Reason explores forgotten parts of the First Critique in order
to find an exciting, new, and ultimately central set of concerns by
which to read all of Kant's works. Ferrarin blows the dust off of
two egregiously overlooked sections of the First Critique the
Transcendental Dialectic and the Doctrine of Method. There he
discovers what he argues is the Critique's greatest achievement: a
conception of the unity of reason and an exploration of the powers
it has to reach beyond itself and legislate over the world. With
this in mind, Ferrarin dismantles the common vision of Kant as a
philosopher writing separately on epistemology, ethics, and
aesthetics and natural teleology, showing that the three Critiques
are united by this underlying theme: the autonomy and teleology of
reason, its power and ends. The result is a refreshing new view of
Kant, and of reason itself.
This volume articulates and develops new research questions and
original insights regarding the philosophical dialogue between
Hegel's philosophy, his heritage, and contemporary phenomenology,
including, among others, Husserl, Heidegger, Merleau-Ponty, and
Ricoeur. The collection discusses methodological questions
concerning the relevance of Hegel's philosophy for contemporary
phenomenology, addressing core issues revolving around the key
concepts of history, being, science, subjectivity, and dialectic.
The volume fills a gap in historiography, expanding the knowledge
of the impact of Hegel's philosophy on contemporary philosophy and
raising new questions on the transformation of transcendental
philosophy in post-Kantian philosophy. The contributions gathered
in this volume shed new light on issues related to the problem of
scientific method in philosophy, on the philosophy of history, as
well as on the dimension of subjectivity. By providing critical
insights into Hegel's philosophy and contemporary phenomenology,
the book opens up new research perspectives recommended to
philosophers and scholars of different traditions, especially
classical German philosophy, phenomenology, and history of Western
philosophy.
What is the relation between thinking and the I that thinks? And
what is the relation between thought and reality? The ordinary view
shared by modern philosophers from Descartes to Kant, as well as by
common sense, is that there is only thought when someone thinks
something, and thoughts and concepts are mental acts that refer to
objects outside us. In Thinking and the I: Hegel and the Critique
of Kant, Alfredo Ferrarin shows that Hegel's philosophy entails a
radical criticism of this ordinary conception of thinking. Breaking
with the habitual presuppositions of both modern philosophy and
common sense, Ferrarin explains that thought, negation, truth,
reflection, and dialectic for Hegel are not properties of an I and
cannot be reduced to the subjective activity of a self-conscious
subject. Rather, he elucidates, thought is objective for Hegel in
different senses. Reality as a whole is animated by a movement of
thought and an unconscious logic as a spontaneity that reifies
itself in determinate forms. Ferrarin concludes the book with a
comprehensive comparison of Hegel's and Kant's concepts of reason.
While it mainly focuses on Hegel's Phenomenology, Science of Logic,
and Encyclopaedia, this ambitious book covers all aspects of
Hegel's philosophy. Its originality and strength lie in its
recovery of the original core of Hegel's dialectic over and above
its currently predominant transcendental, neopragmatist, or realist
appropriations. It will be essential reading for all students of
Hegel, Kant, and German idealism in general for years to come.
What is the relation between thinking and the I that thinks? And
what is the relation between thought and reality? The ordinary view
shared by modern philosophers from Descartes to Kant, as well as by
common sense, is that there is only thought when someone thinks
something, and thoughts and concepts are mental acts that refer to
objects outside us. In Thinking and the I: Hegel and the Critique
of Kant, Alfredo Ferrarin shows that Hegel's philosophy entails a
radical criticism of this ordinary conception of thinking. Breaking
with the habitual presuppositions of both modern philosophy and
common sense, Ferrarin explains that thought, negation, truth,
reflection, and dialectic for Hegel are not properties of an I and
cannot be reduced to the subjective activity of a self-conscious
subject. Rather, he elucidates, thought is objective for Hegel in
different senses. Reality as a whole is animated by a movement of
thought and an unconscious logic as a spontaneity that reifies
itself in determinate forms. Ferrarin concludes the book with a
comprehensive comparison of Hegel's and Kant's concepts of reason.
While it mainly focuses on Hegel's Phenomenology, Science of Logic,
and Encyclopaedia, this ambitious book covers all aspects of
Hegel's philosophy. Its originality and strength lie in its
recovery of the original core of Hegel's dialectic over and above
its currently predominant transcendental, neopragmatist, or realist
appropriations. It will be essential reading for all students of
Hegel, Kant, and German idealism in general for years to come.
Hegel is, arguably, the most difficult of all philosophers. To find
a way into his thought interpreters have usually approached him as
though he were developing Kantian and Fichtean themes. This book
demonstrates in a systematic way that it makes much more sense to
view Hegel's idealism in relation to the metaphysical and
epistemological tradition stemming from Aristotle. The book offers
an account of Hegel's idealism in light of his interpretation,
discussion, assimilation and critique of Aristotle's philosophy.
There are explorations of Hegelian and Aristotelian views of system
and history; being, metaphysics, logic, and truth; nature and
subjectivity; spirit, knowledge, and self-knowledge; ethics and
politics. No serious student of Hegel can afford to ignore this
major interpretation. It will also be of interest in such fields as
political science and the history of ideas.
Hegel is, arguably, the most difficult of all philosophers. To find
a way into his thought interpreters have usually approached him as
though he were developing Kantian and Fichtean themes. This book
demonstrates in a systematic way that it makes much more sense to
view Hegel's idealism in relation to the metaphysical and
epistemological tradition stemming from Aristotle. The book offers
an account of Hegel's idealism in light of his interpretation,
discussion, assimilation and critique of Aristotle's philosophy.
There are explorations of Hegelian and Aristotelian views of system
and history; being, metaphysics, logic, and truth; nature and
subjectivity; spirit, knowledge, and self-knowledge; ethics and
politics. No serious student of Hegel can afford to ignore this
major interpretation. It will also be of interest in such fields as
political science and the history of ideas.
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