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Books on the topic 'Dialectical conception'
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1
Clegg, Stewart R., and Miguel Pina e. Cunha. Organizational Dialectics. Edited by Wendy K. Smith, Marianne W. Lewis, Paula Jarzabkowski, and Ann Langley. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198754428.013.5.
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The classical conception of dialectics is introduced and its applicability and applications in management and organization studies considered. Given its provenance in Hegelian and Marxist thought one might not expect managerialist thinkers to have embraced the central notion of contradictions—one would be mistaken. After considering managerialist accounts of contradictions, which it argues are non-dialectical, this chapter considers how the classical trinity of never-ending unfolding thesis/anti-thesis/synthesis, the result of which forms a new thesis for the endless return of the dialectic and, animated by the central elements of contradiction to the dialectic, might be used in management and organization studies. Instances of positive and negative dialectics are considered before moving to a consideration of gaps and future research, concluding, as is customary, with conclusions.
2
Chen, Sylvia Xiaohua, Julie Spencer-Rodgers, and Kaiping Peng. The Dialectical Self. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199348541.003.0014.
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Originating in East Asian epistemologies, naïve dialecticism gives rise to contradictory, ever-changing, and interrelated perceptions of all entities, including the self. It influences the self in three fundamental ways, specifically, by affecting the (1) internal consistency, (2) cross-situational consistency, and (3) temporal stability of the content and structure of people’s self-conceptions. This chapter reviews the cross-cultural research that shows that Westerners possess more consistent and stable self-conceptions over time and across situations, whereas East Asians possess more variable and contextualized self-views, at both an explicit and implicit level. The chapter further discusses some of the consequences of the dialectical self (e.g., in bilingual/bicultural contexts) and presents directions for future research.
3
Siep, Ludwig. Hegel’s Liberal, Social, and ‘Ethical’ State. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.24.
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Hegel’s philosophy of the state has been tied to liberal and conservative— and even totalitarian—traditions. In dealing with the state’s reaction to economic crises, it contains elements of the social welfare state as well. This chapter tries to assess to which degree and extent Hegel’s conception of the state can be called “liberal” and “social”—and in which sense it is “ethical.” It tries to elucidate its relation to German constitutional history as well as to the “classicism” of the French revolution. At the same time, the book of 1820–1821 must be integrated into the development of Hegel’s (“pre-Berlin”) political philosophy and read against the background of his mature dialectical logic and ontology. Hegel’s way of reconciling the “principle of particularity” with the “idealization” of the particular moments within the ethical whole separates this conception from modern forms of liberalism as well as from state absolutism.
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Goodhart, Michael. A Democratic Account of Injustice. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190692421.003.0006.
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Chapter 5 articulates a democratic account of injustice from the core principles of freedom and equality for everyone. My aim in this chapter is to show how theorists can do substantive normative or partisan work within the bifocal approach. This account locates injustice in deformities of power relations—in domination, oppression, and exploitation—and recommends specific feminist epistemological tools and dialectical methods of inquiry appropriate for a democratic conception of injustice. The chapter illustrates the advantages of the bifocal approach, showing how it changes the way we think as theorists about the type and purpose of the normative work we undertake as ideologists.
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Goldie, David. Unspeakable Scots. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198736233.003.0012.
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Starting with T. W. H. Crosland’s description in The Unspeakable Scot (1902) of the rather unwelcome ubiquity of Scots in the world of British letters, the chapter explores the impact of Scottish men of letters in British publications and journalism in last decades of the nineteenth and first decades of the twentieth centuries. Drawing on key ideas in Scottish literary-critical history, among them Robert Crawford’s notion of the ‘Scottish invention of English literature’, Leith Davis’s description of the dialogic nature of English/Scottish literary exchanges, and Graeme Morton’s conception of a Victorian ‘unionist nationalism’, the chapter will examine the complexities of English–Scottish literary exchange in the period and argue that it should properly be seen as dialectical: an exchange that constructs a synthetic British literature, but that also has a profound effect in reconfiguring English and Scottish literatures and cultural identities.
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Paletz, Susannah B. F., Kyle Bogue, Ella Miron-Spektor, and Julie Spencer-Rodgers. Dialectical Thinking and Creativity from Many Perspectives. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199348541.003.0009.
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Dialectical thinking has been investigated together with creativity for decades. This chapter organizes the literature by contrasting the different conceptualizations of dialectical thinking used to study creativity. Dialectical thinking has been defined quite differently from a variety of theoretical perspectives. From the Hegelian perspective, dialectical thinking has come to mean the apex of formal thinking or a particular cognitive strategy. Naïve or East Asian dialectical thinking, by contrast, includes a sense that contradictions exist that need not be resolved. In this chapter, these conceptions of dialectical thinking are compared and contrasted. The chapter (1) discusses how creativity may be differentially impacted by different kinds of dialectical thinking, (2) describes cultural differences for acceptance-oriented (naïve) dialectical thinking, (3) reviews the literature on concepts related to dialectical thinking, (4) points out gaps in current theory and research, and (5) recommends future cross-cultural and within-culture research.
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Finlayson, James Gordon. Hegel and the Frankfurt School. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.34.
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Hegel’s philosophy exerted a magnetic attraction on the various thinkers that comprise the Frankfurt school. This chapter aims to gauge and specify the relation that three members of the ‘inner circle’ of the Frankfurt school (Horkheimer, Adorno, and Marcuse) have to Hegel. It concludes that the young Horkheimer is a Hegelian-Marxist who endorses a qualified Hegelianism, while claiming that Hegel’s idealist metaphysics had become obsolete and superseded by a combination of sociology, psychology, and materialist historiography. Adorno remains a more committed Hegelian (and a Marxist-Hegelian) who sees his own dialectical approach to philosophy as emerging from and consistent with an immanent criticism of Hegel. Both, however, tend to reject Hegel’s philosophy of objective spirit as conservative apology for the Prussian state. Marcuse, by contrast, is a Hegelian-Marxist who has a more scholarly, nuanced, and charitable approach to Hegel, placing more emphasis on the critical moment in Hegel’s conception of reason.
8
Geoff, Gordon. Part II Approaches, Ch.14 Natural Law in International Legal Theory: Linear and Dialectical Presentations. Oxford University Press, 2016. http://dx.doi.org/10.1093/law/9780198701958.003.0015.
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This chapter presents an overview of three active periods of natural law scholarship bearing on international legal theory, via two stories that illustrate these to effect. The first story relates in brief the renewed attention to natural law doctrine as part of historiographical and epistemological inquiries in international law and legal theory. The second presents still another means of understanding natural law and its ongoing role in international law, namely as a dialectic by which new conceptions and vocabularies of political organization have arisen under varying historical circumstances. The chapter then traces the role of natural law doctrine as part of a linear consolidation of liberal hegemony internationally from the early modern period forward, and offers the dialectical presentation covering the same time frame. The chapter concludes by returning to how natural law continues to contribute both to the possibility of new normative programs internationally, as well as the hegemonic.
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The Art Of Reconciliation Photography And The Conception Of Dialectics In Benjamin Hegel And Derrida. Palgrave Macmillan, 2013.
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Petersson, D. The Art of Reconciliation: Photography and the Conception of Dialectics in Benjamin, Hegel, and Derrida. Palgrave Macmillan, 2013.
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11
Adamson, Peter. Dialectical Method in Alexander of Aphrodisias’ Treatises on Fate and Providence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198825128.003.0008.
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This article offers an analysis of the argumentative method of two treatises by Alexander of Aphrodisias, On Fate and On Providence, the latter of which is preserved only in Arabic translation. It is argued that both texts use techniques from Aristotelian dialectic, albeit in different ways, with On Fate adhering to methods outlined in Aristotle's Topics whereas On Providence uses the ‘aporetic’ method familiar from texts such as MetaphysicsΒ. This represents a revision of a previous study of Alexander's method in On Fate by Jaap Mansfeld, which emphasized parallels between that method and the techniques of ancient scepticism. It is, however, suggested that Alexander does reflect developments in epistemology during the Hellenistic period, especially in so far as he ‘upgrades’ the status of endoxa to play something like the role of common conceptions in the dogmatic Hellenistic schools.
12
Dimas, Panos, Melissa Lane, and Susan Sauvé Meyer, eds. Plato's Statesman. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192898296.001.0001.
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Plato’s Statesman reconsiders many questions familiar to readers of the Republic: questions in political theory – such as the qualifications for the leadership of a state and the best from of constitution (politeia) – as well as questions of philosophical methodology and epistemology. Instead of the theory of Forms that is the centrepiece of the epistemology of the Republic, the emphasis here is on the dialectical practice of collection and division (diairesis), in whose service the interlocutors also deploy the ancillary methods of myth and of models (paradeigmata). Plato here introduces the doctrine of due measure (to metrion) and a conception of statecraft (politikē) as an architectonic expertise that governs subordinate disciplines such as rhetoric and the military – doctrines later developed by Aristotle. Readers will find a sustained defence of the importance of expertise (technē or epistēmē) in the conduct of affairs of state, a robust (although not unqualified) defence of the rule of law, and an unsparing but nuanced critique of democratic government. The chapters in this volume provide a comprehensive and detailed philosophical engagement with the entirety of Plato’s wide-ranging dialogue, with successive chapters devoted to the sections of the dialogue as it unfolds, and an introduction that places the dialogue in the context of Plato’s philosophy as a whole. While not a commentary in the traditional sense, the volume engages with Plato’s Statesman in its entirety.
13
Hummer, Hans. The Nature of Things. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797609.003.0009.
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This chapter turns to conceptions of kinship in the Carolingian Empire, where the political order was practically the City of God on earth. It finds in Hrabanus Maurus’s De rerum naturis, “On the Natures of Things,” a Carolingian cognate of sociology which treated kinship as a manifestation of the deeper mystical forms of divine sociality binding the cosmos. It examines two lay authors, Dhuoda and Nithard, to demonstrate that laypeople essentially shared the ontological outlook of clerics like Hrabanus. Dhuoda’s handbook to her son William ruminates on the dialectic of worldly and spiritual fathers, showing that her conception of family was bound to a cosmological vision in which families stretched from earth to heaven and were embedded in a wider vision of kinship animated by “fraternal love.” Similarly, Nithard’s family consciousness was attached to his saintly father Angilbert and the monastery of St. Riquier, where Nithard presided as lay abbot.
14
Taylor, Christopher C. W. Aristotle on Practical Reason. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935314.013.52.
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For Aristotle,phronēsis, the excellence of the practical intellect, is two-fold, consisting of a true conception of the end to be achieved by action and correct deliberation about the means to achieve that end. Three accounts have been given as to how that true conception of the end is acquired: i) by virtue of character, ii) by dialectic, i.e. critical reasoning concerning authoritative beliefs, and iii) by induction from data of experience. Virtue of character is the proper responsiveness of the appetitive element in the soul to reason; it is itself a rational state, presupposing a prior grasp of the end by the intellect. Dialectic and experience are each required for the attainment of that grasp, the role of the former being apparently to formulate more or less indeterminate principles that it is the task of moral experience to make determinate.
15
Devetak, Richard. Revisiting the Sources of Critical International Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823568.003.0003.
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This chapter revisits the intellectual resources marshalled by critical international theory. It starts with the Frankfurt School and Max Horkheimer’s distinction between two conceptions of theory—critical and traditional. The chapter then turns to extended discussions of German idealism and historical materialism—in particular, Kant, Hegel, and Marx—to outline the normative and dialectical forms of social philosophy inherited by the Frankfurt School. Arising out of Kant’s transcendental philosophy was a form of critique concerned with the epistemic conditions under which the reasoning subject attains a pure intelligence detached from experience. This provided the context in which Hegel and Marx introduced their dialectical social theories. The chapter’s final section revisits the Kantian Enlightenment, which has exerted such an important influence over critical international theory. Running through the chapter is the transformative role critical philosophy plays in restoring freedom and reason to the world.
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Carvalho, Henrique. Retrieving Subjectivity. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198737858.003.0006.
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This chapter examines the limits of the emancipatory aspirations found within liberal criminal law, through a discussion of the challenges posed to the liberal model of criminal law by terrorism. It engages primarily with Antony Duff’s communicative theory of punishment and with his discussion of the criminalization of terrorism, relating the notion of communication with the Hegelian conception of recognition. The chapter then pursues a critical theory of recognition grounded on Hegelian dialectics, suggesting that this theoretical perspective can expose the limits of the emancipatory potential of the criminal law, as well as a possible pathway to move beyond these limits.
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Waltham-Smith, Naomi. Haydn’s Revolution. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190662004.003.0002.
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This chapter rigorously revises the music-theoretical conception of convention from the standpoint of Derridean deconstruction. The mediation of personal expression and generic convention is shown to be a dialectic of the proper and the improper. Analyses of a number of Haydn’s quartets illustrate that the modes of listening they produce always entail a certain exappropriation. This reading suggests one way in which Haydn is an “event,” as Badiou has claimed: the music reveals listening’s intimate relation to belonging. It does so by manipulating the relation between musical material and its use and by exposing the (im)potentiality of material before any appropriation.
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Math, Noortmann, and Sedman Dawn. Part IV Transnational Organised Crime as Matter of Certain Branches of International Law, 19 Transnational Criminal Organisations and Human Rights. Oxford University Press, 2016. http://dx.doi.org/10.1093/law/9780198733737.003.0019.
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Transnational criminal organisations and human rights are in a dialectical relationship. Organisations can be subjected to criminal investigations and criminalization, while at the same time be protected by such rights as the right to association and free speech. While successful criminal prosecution of organisations is rare, as demonstrated by the war-crime tribunals since the Second World War, the criminalizing of organisations such as biker gangs and armed opposition groups is a more common, however questionable, option for governments. To the extent that criminal organisations are considered, first of all, to commit crimes and are investigated and prosecuted within that legal framework, the question what the concept of criminal organisations committing human rights violations would bring is a pertinent one. Crimes and human rights are different legal conceptions and should not be confused in the ‘war against organised crime’.
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Devetak, Richard. Critical International Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823568.001.0001.
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Whether inspired by the Frankfurt School or Antonio Gramsci, the impact of critical theory on the study of international relations has grown considerably since its advent in the early 1980s. This book offers the first intellectual history of critical international theory. Richard Devetak approaches this history by locating its emergence in the rising prestige of theory and the theoretical persona. As theory’s prestige rose in the discipline of international relations it opened the way for normative and metatheoretical reconsiderations of the discipline and the world. The book traces the lines of intellectual inheritance through the Frankfurt School to the Enlightenment, German idealism, and historical materialism, to reveal the construction of a particular kind of intellectual persona: the critical international theorist who has mastered reflexive, dialectical forms of social philosophy. In addition to the extensive treatment of critical theory’s reception and development in international relations, the book recovers a rival form of theory that originates outside the usual inheritance of critical international theory in Renaissance humanism and the civil Enlightenment. This historical mode of theorising was intended to combat metaphysical encroachments on politics and international relations and to prioritise the mundane demands of civil government over the self-reflective demands of dialectical social philosophies. By proposing contextualist intellectual history as a form of critical theory, Critical International Theory: An Intellectual History defends a mode of historical critique that refuses the normative temptations to project present conceptions onto an alien past, and to abstract from the offices of civil government.
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Gordon, Robert. Billy Elliot and Its Lineage. Edited by Robert Gordon and Olaf Jubin. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199988747.013.16.
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In the years since 1954, the British musical has in various ways represented the changes that have occurred in social and political attitudes. The camp style of Salad Days and The Boy Friend encodes its critique of the Conservative government’s repressive policies of heteronormative conformity in the early 1950s by exploiting popular traditions of pantomime and music hall performance to valorize an emergent gay sensibility, while the theatre of Joan Littlewood at Stratford East utilized these same popular forms in the construction of a socialist theatre capable of articulating a working-class culture. These two recurrent conceptions of alternative political performance—the subversive queer/camp strategy and the Marxian aesthetic of alternative politics and culture—interact and are combined to startling effect in Billy Elliot, whose dialectical arguments around the relationship between class and gender/sexual orientation, popular and ‘high’ art provide a prime example of British theatre at its most socially aware.
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Lehman, Frank. Harmonious Interactions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190606398.003.0007.
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This chapter draws together theoretical and methodological threads from the rest of the book while proposing a broader analytical model, in which various tonal styles—not only pantriadicism—interact. This model is based on a conception of triadic tonality space in which three paradigmatic axes (diatonicity, centricity, and functionality) create numerous distinct and modifiable tonal styles. These distinct styles are shown to harbor persistent associations in mainstream film music. It is argued that wondrous harmony often involves motion through triadic tonality space. A cinematically well-established example of this is the chromatically modulating cadence (CMC); the role of cadences in general for organizing film time is emphasized. The dialectic between tonal idioms has been mined for its connotative power by composers wishing to portray the various wondrous affects, and a variety of examples drawn from films that dramatize the “beatific sublime” are investigated, concluding with Alfred Newman’s The Song of Bernadette.
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Barbieri, William A. Toward A Multicultural Society? Edited by Helmut Walser Smith. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199237395.013.0035.
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This article traces the multicultural German society that gradually came over after the reunification. In hosting the World Cup of 2006, Germany presented a new face to the world. The widely circulated image of the Afro-German footballer Gerald Asamoah in the publicity campaign ‘Du bist Deutschland’ advertised a Germany comfortable with its diversity and optimistic about its future prospects. The new German Chancellor, Angela Merkel, declared it time to relinquish the failed utopian dream of the multicultural society. These two snapshots reflect some of the divergent sensibilities and political forces in play as German society kicked off the twenty-first century amidst controversies over how best to come to terms with the ethnic diversity bequeathed by the ‘guest worker’ policies and various other migrations of the previous fifty years. This article further elaborates upon the conceptions of multiculturalism and the ideal and dialectics of the multicultural German society.
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Smith, Nicholas D. Summoning Knowledge in Plato's Republic. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198842835.001.0001.
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This book argues for four main theses: (1) The Republic is not just a work that has a lot to say about education; it is a book that depicts Socrates as attempting to engage his interlocutors in such a way as to help to educate them and also engages us, the readers, in a way that helps to educate us. (2) Plato does not suppose that education, properly understood, should have as its primary aim putting knowledge into souls that do not already have it. Instead, the education that Plato discusses, represents occurring between Socrates and his interlocutors, and hopes to achieve in his readers is one that aims to arouse the power of knowledge in us and then to begin to train that power always to engage with what is more real, rather than what is less real. (3) Plato’s conception of knowledge is not the one typically presented in contemporary epistemology. It is, rather, the power of conceptualization via exemplar representation. (4) Plato engages this power of knowledge in the Republic in a way he represents as only a kind of second-best way to engage knowledge—and not as the best way, which would be dialectic. Instead, Plato uses images that summon the power of knowledge to begin the process by which the power may become fully realized. The full realization of the power of knowledge, however, is not provided in the work, and could not be achieved by anything like reading a work of this sort.
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Mundt, Christoph. The Philosophical Roots of Karl Jaspers’. Edited by K. W. M. Fulford, Martin Davies, Richard G. T. Gipps, George Graham, John Z. Sadler, Giovanni Stanghellini, and Tim Thornton. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199579563.013.0007.
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This chapter provides an overview of the philosophers who influenced Jaspers when he tackled the conception of General Psychopathology. The introductory remark informs about how the systematic screening of Jaspers' philosophical quotes were gained and evaluated. The first section then deals with the methodological split between the humanities and natural sciences when approaching psychiatric patients. The influence of Dilthey, Weber and other philosophers on Jaspers' emerging position is laid out. The argument of his position that the methodological split is intrinsic to the nature of man is pointed out. The second passage describes Jaspers' polemic critique of Freud and his contrasting high appreciation of Nietzsche and Kierkegaard as those philosophers who were genuine in uncovering unconscious feelings and motives. Furthermore this chapter contains some statements of Jaspers against the establishment of psychoanalysis at Universities. Furthermore his contention is mentioned that the psychotherapeutic relationship is asymmetric and not resting with a hermeneutic process between patient and psychiatrist. The following section mentions Jaspers' critical stance towards and relationship with Heidegger. His judgement on Heidegger's existential philosophy as a closed therefore sterile system is pointed out. The political aspect of their relationship is briefly touched upon. The section on phenomenology reports on Jaspers' critique of Husserl's epoché. Instead of Husserl Hegel and his dialectics gain appreciation in Jaspers' discourse on phenomenology. Jaspers' critical view on the writings of some of the most prominent psychiatrist phenomenologists is discussed. In particular the metaphorical character of phenomenologists' writings is reported with examples. The section on Greek philosophers is briefly mentioned here. They were quoted by Jaspers in a non-systematic use according to reasons of utility. The concluding part deals with Jaspers thoughts about transcendence, i. e. thinking about the "encompassing" beyond existence of the individual person. This part is conceived by Jaspers as out of reach for scientific endeavors.