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Displaying: 1-10 of 1092 documents

1. Idealistic Studies: Volume > 49 > Issue: 1
Christopher P. Noble Immaterial Mechanism in the Mature Leibniz
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Leibniz standardly associates “mechanism” with extended material bodies and their aggregates. In this paper, I identify and analyze a further distinct sense of “mechanism” in Leibniz that extends, by analogy, beyond the domain of material bodies and applies to the operations of immaterial substances such as the monads that serve, for Leibniz, as the metaphysical foundations of physical reality. I argue that in this sense, Leibniz understands “mechanism” as an intelligible process that is capable of providing a sufficient reason for a series of changes. I then apply these findings to enrich our understanding of Leibniz’s well-known mill argument in Monadology ¶17: although material machines and mechanisms cannot produce perceptions, the perceptual activity of immaterial monads is to be understood as “mechanical” according to this analogical sense.
2. Idealistic Studies: Volume > 49 > Issue: 1
José María Sánchez de León Serrano, Noa Shein The Coincidence of the Finite and the Infinite in Spinoza and Hegel
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This paper proposes a reassessment of Hegel’s critical reading of Spinoza and of the charge of acosmism, for which this reading is known. We argue that this charge is actually the consequence of a more fundamental criticism, namely Spinoza’s presumable inability to conceive the unity of the finite and the infinite. According to Hegel, the infinite and the finite remain two poles apart in Spinoza’s metaphysics, which thus fails to be a true monism, insofar as it contains an irreducible duality. Against this reading, we argue that Spinoza’s conception of the causal co-determination of finite modes entails the acknowledgment of their essentially infinite nature. The study of this particular instance of coincidentia oppositorum enables to counter some of Hegel’s criticisms as well as to illuminate a fairly unexplored aspect of Spinoza’s substance monism.
3. Idealistic Studies: Volume > 49 > Issue: 1
Marco Stango Wittgenstein, Peirce, and Death
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The paper presents a Peircean criticism of Wittgenstein’s views on death. By exploring the notion of ‘limit’ central to both Wittgenstein and Peirce, the paper claims that a Peircean pragmatic notion of death can retain the advantages of Wittgenstein’s ‘limit’ notion of death without incurring the shortcomings of the latter, which I identify with semantic and metaphysical externality. I conclude by sketching out some consequences of the Peircean view for a metaphysics of death.
4. Idealistic Studies: Volume > 49 > Issue: 1
Ahmet Süner Frames, World-Pictures and Representations: Heidegger’s Critique of the Picture
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This essay analyzes key aspects of Heidegger’s critique of the picture (Bild) based on an objection to world-pictures as well as a negative understanding of two other related concepts: Gestell and Vorstellen (representation). The restrictive frames of world-pictures, Heidegger claims, must be opposed by instances of thinking and language use associated with poiesis. For him, the revelation of the world in poiesis results in a subject-less experience of things and words, akin to the experience of art and literature, and presumably outside the representational hold of pictures. I argue against Heidegger’s repudiation of the picture by underscoring the inescapability of Vorstellen. Heidegger’s world may be seen as a world-picture as well as a particular system of representation that we associate with affective uses of language, i.e., a literary system similar to the one discussed by Wolgang Iser.
5. Idealistic Studies: Volume > 49 > Issue: 1
Norman Whitman The Reality of Modes in Spinoza’s Philosophy
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In the history of philosophy, two standard critiques of the reality of modes in Spinoza’s philosophy come from Pierre Bayle and Georg Wilhelm Hegel. Both philosophers in some way assume that attributes and relations among modes constitute a shared reality in which modes participate. As a result, they assert that Spinoza’s monism leads either to an over-identification of God with contingent modes or to a limited God. In this paper, I will show how attributes and relations among modes in Spinoza’s work simply explain an active modal reality; modes do not depend upon or participate in ideal relations and attributes for their existence. The result is that in Spinoza’s philosophy attributes must be seen as unreal and modal reality must be understood as primary.
6. Idealistic Studies: Volume > 48 > Issue: 3
Christopher Buckman Political Ramifications of Formal Ugliness in Kant’s Aesthetics
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Kant’s theory of taste supports his political theory by providing the judgment of beauty as a symbol of the good and example of teleological experience, allowing us to imagine the otherwise obscure movement of nature and history toward the ideal human community. If interpreters are correct in believing that Kant should make room for pure judgments of ugliness in his theory of taste, we will have to consider the implications of such judgments for Kant’s political theory. It is here proposed that pure, formal ugliness symbolizes regressive, counter-teleological trends in nature and history. Kant’s paradoxical stance on the right to rebellion, both condemning and supporting the French Revolution, is interpreted as failing to take into account negative social forces signified by ugliness, and therefore neglecting the role of moral agency in social change.
7. Idealistic Studies: Volume > 48 > Issue: 3
Andrew Jussaume Schelling’s Metaphysics of Love
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This paper argues that Schelling’s understanding of love more readily captures his notion of unground as a contradictory-producing a priori. Love is a more appropriate term for unground insofar as it conveys the juxtaposition of feelings which motivate the eternal beginning. Self-expression, for Schelling, is born from the tension between God’s longing to be and his freedom. While this antithesis entails that God’s decision to be is only subjectively intelligible, it also implies the element of risk in the decision insofar as it suggests the groundlessness—and, thus, ambiguity—of God’s wanting to be. Indeed, for Schelling, God must decide whether to relinquish his perfection for the sake of an uncertain future. This essay offers a fresh interpretation God’s decision insofar as it introduces love as a means of understanding the attractiveness of God’s risk-taking, while also affirming his freedom to decide if the risk is worthwhile.
8. Idealistic Studies: Volume > 48 > Issue: 3
Toby J. Svoboda A Place for Kant's Schematism in Glauben und Wissen
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In Glauben und Wissen, Hegel criticizes Kant for drawing a deep division between sensibility and understanding. Hegel suggests that Kant’s faculty of productive imagination is a step toward uniting intuition and concept in an original unity out of which the two arise, but this requires him to treat the productive imagination in ways Kant would not approve. I argue that Kant’s doctrine of the schematism offers an advance on the productive imagination when it comes to solving the intuition/concept dualism Hegel critiques, although there remain serious problems with which Hegel would take issue. Although the schematism might answer some of the criticisms Hegel aims at the intuition/concept dualism, it does not solve the related problem Hegel finds in Kant, namely the dualism of cognition and thing-in-itself.
9. Idealistic Studies: Volume > 48 > Issue: 3
Fiorella Tomassini Kant’s Reformulation of the Concept of Ius Naturae
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Like previous theorists of natural law, Kant believes in the possibility (and necessity) of a rational theory of ius, but also claims that the very concept of ius naturae and the method of investigation of its principles must be thoroughly reformulated. I will maintain that Kant solves the methodological problem of natural law theories by stating that a rational doctrine of Right concerns pure rational knowledge. Right must be conceived as a metaphysical doctrine in which its principles and laws are determined a priori. By conceiving the idea of a “metaphysics of morals” and linking Right with it, he finds a way both to conserve the notion of ius naturae (i.e., rational and “immutable principles for any giving of positive law” (RL, AA 06: 229)) and to purify it from any empirical or anthropological element.
book review
10. Idealistic Studies: Volume > 48 > Issue: 3
Martin Krahn Wes Furlotte, The Problem of Nature in Hegel’s Final System
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