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Displaying: 1-10 of 1058 documents

1. Idealistic Studies: Volume > 46 > Issue: 3
Nicholas Rescher The Idealistic Metaphysics of Abstract Objects
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It is maintained that abstract objects are literally entia rationis: their being lies in being conceived and their nature is inextricably entangled with the operation of minds.
2. Idealistic Studies: Volume > 46 > Issue: 3
Martin Donougho Hegel’s Bathetic Sublime
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Little attention has been paid to Hegel’s version of the sublime. I argue that the sublime plays a very marginal role in the Berlin lectures on aesthetics and on religion; in particular, Hegel ignores the “Romantic” sublime popular among his contemporaries. The sublime he locates in Persian poetry and more properly in Biblical Psalmody. After surveying his various articulations of the sublime, I turn to Hegel’s careful analysis of how the Psalms achieve their peculiar effects and note his focus on the “individual.” Paradoxically, while close to Romantic “subreption” (Kant’s term for subjective projection on objective world or word), their complex play with voice—and Hegel’s explication—both keep a safe distance, I contend. Turning finally to the question of anachronism and the sublime as a historical category, I suggest in a brief postscript how effects analogous to the Psalms’ rhetoric may nevertheless be detected in Terry Malick films.
3. Idealistic Studies: Volume > 46 > Issue: 3
Kelly M. S. Swope Education as "Absolute Transition" in Hegel’s Philosophy of Right
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G. W. F. Hegel’s Elements of Philosophy of Right analogizes the unfolding of a people’s political self-consciousness to the unfolding of an education. Yet Hegel is somewhat unsystematic in accounting for how the process of political education unfolds in its differentiated moments. This paper pieces together a more systematic account of political education from Hegel’s scattered remarks on the subject in Philosophy of Right. I argue that, once we understand how political education fits into the holistic picture of Hegel’s Rechtsphilosophie, we see that it exercises both a fortifying and a threatening influence on the state: fortifying the state insofar as it habituates individuality to universality in the form of ethical dispositions such as patriotism, threatening the state insofar as it represents a destabilizing tendency toward democratic judgment in the emergence of public opinion. I conclude by raising the possibility that political education poses an entropic, “democratic” threat to the modern state.
4. Idealistic Studies: Volume > 46 > Issue: 3
Antón Barba-Kay The Aesthetics of Agency in Kant and Schiller
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One of the lasting influences of German Idealism has been the transformation of aesthetics into a central philosophical concern. My aim here is to show how and why Kant’s and Schiller’s formulations of the problems of moral agency, in particular, constitute an important episode of this development. I argue, first, that it is in the context of Kant’s view of moral agency that aesthetics gains larger purchase than it formerly had (as a response to the problem of the identification of an agent with his external action); second, that Schiller expands the role of aesthetics (in response to Kant’s formulation of it) by intensifying a demand for aesthetic abandon in the agent as a bulwark against the threat of its possible “theatricalization.” It is these heightened demands on the first-personal content of agency that thus began the process of transforming the question of moral agency into an aesthetic one.
5. Idealistic Studies: Volume > 46 > Issue: 3
Tsarina Doyle Reconciling the Phenomenology and Metaphysics of Value
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This paper aims to reconcile the phenomenology and metaphysics of value by proposing a cognitivist and metaphysically committed account of evaluation and value inspired, in part, by the phenomenological arguments of J. N. Findlay in relation to value. By the phenomenology of value I mean the affective—commendatory—character of evaluations such as when I describe something as good or bad, worthwhile or not worthwhile. Whilst this—subjective—aspect of evaluation is largely uncontested, there is much disagreement about the cognitive and metaphysical status of our evaluations. The disagreement centers round two problems, which I call the intentionality problem and the metaphysical problem, respectively. These problems address whether evaluative feelings refer beyond themselves to objects and, if they do, about the character of the object to which they are directed. By drawing on and reconstructing an argument by Findlay, I argue that the affective character of evaluative experience has an intentional structure that takes the form of a judgement that is merited, or not, by its object. However, unlike Findlay, I offer a metaphysically-laden account of the distinction between evaluation and value by arguing that value properties are mind-independent dispositions that are realized in human cognitively-structured affectivity.
6. Idealistic Studies: Volume > 46 > Issue: 3
Karen E. Davis Playing with Others: A Gadamerian Ethics of Non-Differentiation
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Scholars of hermeneutics have recently taken up the task of elucidating Gadamer’s ethics by studying his work on the structure of understanding and human experience. This article seeks to contribute to that scholarship through an examination of Gadamer’s aesthetics. I suggest that Gadamer’s notions of play and aesthetic non-differentiation provide further resources for understanding Gadamer’s hermeneutic ethics as an ethics of non-differentiation, i.e., a unification of theory and practice (understanding and application). For Gadamer, an understanding of the good is its enactment in the context of the dialogical play we find ourselves engaged in with others. Furthermore, Gadamer’s identification of aesthetic non-differentiation with play reveals that his ethics aims not only to unify theory and practice but also to unite participants in the ethical play as intersubjective elements of a shared experience. Retrieving the ethical import of Gadamer’s aesthetics also helps to unfold Gadamer’s suggestion that hermeneutics itself is an ethical enterprise.
7. Idealistic Studies: Volume > 46 > Issue: 3
Sami J. Pihlström Death and the Transcendental Subject
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This paper discusses the philosophy of death and mortality from a transcendental perspective. I first criticize the metaphysically realistic background assumptions of mainstream analytic approaches to the philosophy of death. Secondly, I defend a transcendentally idealistic approach, drawing attention to how the topic of death can be illuminated by means of the notion of the transcendental subject. Thirdly, I identify a problem in this approach: the transcendental subject needs to recognize its own mortality. Fourthly, I propose a pragmatist way out of this problem. This, however, is no way out of the general issue that mortality as a structural element of the human condition provides us with. Rather, pragmatism (joining forces with transcendental philosophy) can show us a way of living with this condition.
8. Idealistic Studies: Volume > 46 > Issue: 3
Volume 46 Index
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9. Idealistic Studies: Volume > 46 > Issue: 2
Igor Hanzel McDowell and Hegel: A Comparison
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I shall compare John McDowell’s Mind and World with Hegel’s later philosophy in the Science of Logic and the Encyclopedia of Philosophical Sciences in Outline. I begin by presenting McDowell’s epistemology. I then delineate the most important aspects of Hegel’s epistemology and, because McDowell claims that he draws on Kant’s views on the relation between receptivity and spontaneity, their relation to Kant’s epistemology. Here, I suggest that even if Hegel’s epistemology displays idealistic features which determine the construction of the category-clusters in the Science of Logic and Encyclopedia, these clusters can make a valuable contribution to epistemology once subjected to a realistic reinterpretation. Next I compare Hegel’s epistemology with that of McDowell and show that under this reinterpretation Hegel’s epistemology can be used to overcome the limitations of the epistemology presented by McDowell. Finally I propose a return to the reconstruction of categories as the direction towards which the future development of epistemology should go.
10. Idealistic Studies: Volume > 46 > Issue: 2
Jennifer Marra The Phenomenological Function of Humor
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In this paper, I seek to explore the increasing popular claim that the performance of philosophy and the performance of humor share similar features. I argue that the explanation lies in the function of humor—a function which can be a catalyst for philosophy. Following Ernst Cassirer’s philosophy of symbolic forms and utilizing insights from various philosophical and scientific perspectives on the nature and origins of humor, I argue that the function of humor is to reveal faulty belief or error in judgment. Once such errors are revealed the mind demands resolution, and this is the work of philosophy. But philosophy cannot solve a problem unless it recognizes that there is a problem to solve. That is, the move from ignorance to philosophy requires a mediating step. Humor can act as that step, and, as such, humor can serve as a catalyst for philosophy while being necessarily distinct from it.