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In this book, Rachel Zuckert provides the first overarching account
of Johann Gottfried Herder's complex aesthetic theory. She guides
the reader through Herder's texts, showing how they relate to
eighteenth- and nineteenth-century European philosophy of art, and
focusing on two main concepts: aesthetic naturalism, the view that
art is natural to and naturally valuable for human beings as
organic, embodied beings, and - unusually for Herder's time -
aesthetic pluralism, the view that aesthetic value takes many
diverse and culturally varying forms. Zuckert argues that Herder's
theory plays a pivotal role in the history of philosophical
aesthetics, marking the transition from the eighteenth-century
focus on aesthetic value as grounded in human nature to the
nineteenth-century focus on art as socially significant and
historically variable. Her study illuminates Herder's significance
as an innovative thinker in aesthetics, and will interest a range
of readers in philosophy of art and European thought.
In this volume honouring Robert Pippin, prominent philosophers such
as John McDowell, Slavoj Zizek, Jonathan Lear, and Axel Honneth
explore Hegel's proposals concerning the historical character of
philosophy. Hegelian doctrines discussed include the purported end
of art, Hegel's view of human history, including the history of
philosophy as the history of freedom (or autonomy), and the nature
of self-consciousness as realized in narrative or in action. Hegel
scholars Rolf-Peter Horstmann, Sally Sedgwick, Terry Pinkard, and
Paul Redding attempt to vindicate some of Hegel's claims concerning
historical philosophical progress, while others such as Robert
Stern, Christoph Menke, and Jay Bernstein suggest that Hegel either
did not conceive of philosophy as progressing unidirectionally or
did not make good on his claims to progress: perhaps we should
still be Aristotelians in ethics, or perhaps we are still torn
between sensibility and reason, or between individuality and social
norms. Perhaps capitalism has exacerbated such problems.
In this volume honouring Robert Pippin, prominent philosophers such
as John McDowell, Slavoj Zizek, Jonathan Lear, and Axel Honneth
explore Hegel's proposals concerning the historical character of
philosophy. Hegelian doctrines discussed include the purported end
of art, Hegel's view of human history, including the history of
philosophy as the history of freedom (or autonomy), and the nature
of self-consciousness as realized in narrative or in action. Hegel
scholars Rolf-Peter Horstmann, Sally Sedgwick, Terry Pinkard, and
Paul Redding attempt to vindicate some of Hegel's claims concerning
historical philosophical progress, while others such as Robert
Stern, Christoph Menke, and Jay Bernstein suggest that Hegel either
did not conceive of philosophy as progressing unidirectionally or
did not make good on his claims to progress: perhaps we should
still be Aristotelians in ethics, or perhaps we are still torn
between sensibility and reason, or between individuality and social
norms. Perhaps capitalism has exacerbated such problems.
Kant's Critique of Judgment has often been interpreted by scholars
as comprising separate treatments of three uneasily connected
topics: beauty, biology, and empirical knowledge. Rachel Zuckert's
book interprets the Critique as a unified argument concerning all
three domains. She argues that on Kant's view, human beings
demonstrate a distinctive cognitive ability in appreciating beauty
and understanding organic life: an ability to anticipate a whole
that we do not completely understand according to preconceived
categories. This ability is necessary, moreover, for human beings
to gain knowledge of nature in its empirical character as it is,
not as we might assume it to be. Her wide-ranging and original
study will be valuable for readers in all areas of Kant's
philosophy.
Kant's Critique of Judgment has often been interpreted by scholars
as comprising separate treatments of three uneasily connected
topics: beauty, biology, and empirical knowledge. Rachel Zuckert's
book interprets the Critique as a unified argument concerning all
three domains. She argues that on Kant's view, human beings
demonstrate a distinctive cognitive ability in appreciating beauty
and understanding organic life: an ability to anticipate a whole
that we do not completely understand according to preconceived
categories. This ability is necessary, moreover, for human beings
to gain knowledge of nature in its empirical character as it is,
not as we might assume it to be. Her wide-ranging and original
study will be valuable for readers in all areas of Kant's
philosophy.
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