In The Paradigm of Recognition. Freedom as Overcoming the Fear of Death Paul Cobben elaborates a paradigm of recognition based on Hegel's Phenomenology of Spirit. This framework enables fundamental ...criticism of Honneth's three forms of social freedom.
The period leading up to the Revolutions of 1848 was a seminal moment in the history of political thought, demarcating the ideological currents and defining the problems of freedom and social ...cohesion which are among the key issues of modern politics. This 2006 anthology offers research on Hegel's followers in the 1830s and 1840s. With essays by philosophers, political scientists, and historians from Europe and North America, it pays special attention to questions of state power, the economy, poverty, and labour, as well as to ideas on freedom. The book examines the political and social thought of Eduard Gans, Ludwig Feuerbach, Max Stirner, Bruno and Edgar Bauer, the young Engels, and Marx. It places them in the context of Hegel's philosophy, the Enlightenment, Kant, the French Revolution, industrialization, and urban poverty. It also views Marx and Engels in relation to their contemporaries and interlocutors in the Hegelian school.
Jüdische Gelehrte reagierten auf Bruno Bauers antisemitisches Pam-phletDie Judenfrage (1842) auf ganz verschiedene Weise. Gemeinsam war allenAntworten jedoch die Annahme, dass die Mission des ...Judentums an Kultur undHumanität noch nicht erfüllt ist und auch nicht vom Christentum allein erfülltwerden kann. Nur der mosaische Monotheismus war dazu bestimmt, „den zivili-sierten Nationen eine moralische Grundlage zu geben", wie Gotthold Salomon,einer der in diesem Aufsatz behandelten Denker, gegen Bauer schrieb. AndereDisputanten, wie Hermann Jellinek, behaupteten sogar eine absolute theolo-gische Überlegenheit des Judentums gegenüber der halb-paganen christlichenReligion, wieder andere, wie der Luxemburger Oberrabbiner Samuel Hirsch, sa-hen im Judentum zumindest das bessere, das essentiellere Christentum. Keinerder jüdischen Gegner Bauers jedoch war mit dessen These einverstanden, dasses sich beim Judentum um ein überholtes Religionsmodell handelte, das nurnoch künstlich von einigen halsstarrigen Traditionalisten am Leben gehaltenwird. Ob die jüdischen Theologen Bauer als moralisch gefährlichen Atheistenoder eher als Hegelianischen Wiederbeleber der alten christlichen Substitutions-lehre sahen, die hier besprochene öffentliche Debatte mit Bauer gab ihnen einewillkommene Gelegenheit – möglicherweise sogar zum allerersten Mal – dengenauen Ort des Judentums innerhalb der Entwicklung der kulturellen Idee derReligion in der Weltgeschichte zu bestimmen.
'Hegel's Social Ethics' offers a fresh and accessible interpretation of G.W.F. Hegel's most famous book, the 'Phenomenology of Spirit'. Drawing on important recent work on the social dimensions of ...Hegel's theory of knowledge, Molly Farneth shows how his account of how we know rests on his account of how we ought to live. Farneth argues that Hegel views conflict as an unavoidable part of living together, and that his social ethics involves relationships and social practices that allow people to cope with conflict and sustain hope for reconciliation
"What matters is not so much that Žižek is endorsing a demythologized, disenchanted Christianity without transcendence, as that he is offering in the end (despite what he sometimes claims) a ...heterodox version of Christian belief."--John Milbank"To put it even more bluntly, my claim is that it is Milbank who is effectively guilty of heterodoxy, ultimately of a regression to paganism: in my atheism, I am more Christian than Milbank."--Slavoj ŽižekIn this corner, philosopher Slavoj Žižek, a militant atheist who represents the critical-materialist stance against religion's illusions; in the other corner, "Radical Orthodox" theologian John Milbank, an influential and provocative thinker who argues that theology is the only foundation upon which knowledge, politics, and ethics can stand. In The Monstrosity of Christ, Žižek and Milbank go head to head for three rounds, employing an impressive arsenal of moves to advance their positions and press their respective advantages. By the closing bell, they have not only proven themselves worthy adversaries, they have shown that faith and reason are not simply and intractably opposed. Žižek has long been interested in the emancipatory potential offered by Christian theology. And Milbank, seeing global capitalism as the new century's greatest ethical challenge, has pushed his own ontology in more political and materialist directions. Their debate in The Monstrosity of Christ concerns the future of religion, secularity, and political hope in light of a monsterful event--God becoming human. For the first time since Žižek's turn toward theology, we have a true debate between an atheist and a theologian about the very meaning of theology, Christ, the Church, the Holy Ghost, Universality, and the foundations of logic. The result goes far beyond the popularized atheist/theist point/counterpoint of recent books by Christopher Hitchens, Richard Dawkins, and others. Žižek begins, and Milbank answers, countering dialectics with "paradox." The debate centers on the nature of and relation between paradox and parallax, between analogy and dialectics, between transcendent glory and liberation. Slavoj Žižek is a philosopher and cultural critic. He has published over thirty books, including Looking Awry, The Puppet and the Dwarf, and The Parallax View (these three published by the MIT Press). John Milbank is an influential Christian theologian and the author of Theology and Social Theory: Beyond Secular Reason and other books. Creston Davis, who conceived of this encounter, studied under both Žižek and Milbank.
Hegel's Phenomenology of Spirit, first published in 1807, is a work with few equals in systematic integrity, philosophical originality and historical influence. This collection of essays, contributed ...by leading Hegel scholars, examines all aspects of the work, from its argumentative strategies to its continuing relevance to philosophical debates. The collection combines close analysis with wide-ranging coverage of the text, and also traces connections with debates extending beyond Hegel scholarship, including issues in the philosophy of language, philosophy of mind, philosophy of action, ethics, and philosophy of religion. In showing clearly that we have not yet exhausted the Phenomenology's insights, it demonstrates the need for contemporary philosophers to engage with Hegel.
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