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1
Autonomy and sympathy: A post-Kantian moral image. Lanham, Md: University Press of America, 2005.
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PaionidÕes, PhilÕemÕon. Autonomy and sympathy: A post-Kantian moral image. Lanham, MD: University Press of America, 2005.
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Bubbio, Paolo Diego. Sacrifice in the post-Kantian tradition: Perspectivism, intersubjectivity, and recognition. Albany: State University of New York Press, 2014.
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4
Homburg, Phillip. Walter Benjamin and the Post-Kantian Tradition. Rowman & Littlefield Publishers, Incorporated, 2018.
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5
Walter Benjamin and the Post-Kantian Tradition. Rowman & Littlefield Publishers, Incorporated, 2018.
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Peonidis, Filimon. Autonomy and Sympathy: A Post-Kantian Moral Image. University Press of America, 2005.
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7
Brightman, Edgar Sheffield. Immortality In Post-Kantian Idealism: The Ingersoll Lecture 1925. Kessinger Publishing, LLC, 2006.
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8
Franks, Paul. Nineteenth-Century and Early Twentieth-Century Post-Kantian Philosophy. Edited by Herman Cappelen, Tamar Szabó Gendler, and John Hawthorne. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199668779.013.1.
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This article examines three moments of the post-Kantian philosophical tradition in the nineteenth and early twentieth centuries: Kantianism, Post-Kantian Idealism, and Neo-Kantianism. It elucidates the distinctive methods of a tradition that has never entirely disappeared and is now acknowledged once again as the source of contemporary insights. It outlines two problematics—naturalist scepticism and historicist nihilism—threatening the possibility of metaphysics. The first concerns sceptical worries about reason, emerging from attempts to extend the methods of natural science to the study of human beings. Kant’s project of a critical and transcendental analysis of reason, with its distinctive methods, should be considered a response. The second arises from the development of new methods of historical inquiry, seeming to undermine the very possibility of individual agency. Also considered are Kant’s successors’ revisions of the critical and transcendental analysis of reason, undertaken to overcome challenges confronting the original versions of Kant’s methods.
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At the Edges of Thought: Deleuze and Post-Kantian Philosophy. Edinburgh University Press, 2015.
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Lundy, Craig, and Daniela Voss. At the Edges of Thought: Deleuze and Post-Kantian Philosophy. Edinburgh University Press, 2015.
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11
Walker, John, Nicholas Boyle, and Liz Disley. Impact of Idealism: The Legacy of Post-Kantian German Thought. Cambridge University Press, 2013.
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Boyle, Nicholas, Karl Ameriks, and Liz Disley. Impact of Idealism: The Legacy of Post-Kantian German Thought. Cambridge University Press, 2013.
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Impact of Idealism: The Legacy of Post-Kantian German Thought. Cambridge University Press, 2013.
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Adams, Nicholas, Nicholas Boyle, and Liz Disley. Impact of Idealism: The Legacy of Post-Kantian German Thought. Cambridge University Press, 2013.
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15
(Editor), George Di Giovanni, and H. S. Harris (Editor), eds. Between Kant & Hegel: Texts in the Development of Post-Kantian Idealism. Hackett Publishing Company, 2000.
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The Value of Popular Music: An Approach from Post-Kantian Aesthetics. Palgrave Macmillan, 2016.
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Stone, Alison. The Value of Popular Music: An Approach from Post-Kantian Aesthetics. Palgrave Macmillan, 2018.
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Between Kant & Hegel: Texts in the Development of Post-Kantian Idealism. Hackett Pub Co Inc, 2000.
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Between Kant and Hegel: Texts in the development of post-Kantian idealism. Indianapolis: Hackett Pub. Co., 2000.
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Between Kant and Hegel: Texts in the development of post-Kantian idealism. Albany: State University of New York Press, 1985.
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21
Ameriks, Karl. Kantian Subjects. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198841852.001.0001.
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The first half of this book concerns issues directly related to a few key Kant texts and recent discussions of them. The Critical philosophy’s conception of subjectivity is the main focus, with special attention given to the features of freedom, autonomy, law, necessity, final ends, an overall human vocation, intentionality, and idealism. The second half contains essays on post-Kantian figures, with an emphasis on Hegel, Schelling, and Hölderlin and their role in introducing a fruitful ‘historical turn’ in philosophical methodology as well as a new conception of being a subject understanding itself as living a period of ‘late modernity.’ This period is still devoted to enlightenment ideals while recognizing limitations in the eighteenth century scientific and political developments that preoccupied Kant. Two major strands of post-Kantian philosophy along this line are distinguished: the more systematic approach of the classical works of German Idealism, and the mixed methodology of the Early Romantics, who also composed their main works in the context of Jena and the highly popular interpretation of Kant that was offered there by Reinhold. Highlights of the first part of the book include new close readings of Kant’s Groundwork and its relation to later thinkers such as Sartre, Murdoch, O’Neill, Prauss, and Brandom. The second part develops a post-Kantian philosophy of history, as outlined by Novalis and Schlegel, and connects this with a close reading of a number of texts by Hölderlin, who is argued to be the most Kantian and philosophically the most satisfying of the post-Kantians.
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Boyle, Nicholas, and Liz Disley. Impact of Idealism 4 Volume Set: The Legacy of Post-Kantian German Thought. Cambridge University Press, 2013.
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23
One World and Our Knowledge of It: The Problematic of Realism in Post-Kantian Perspective. Springer, 2011.
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Giovanelli, Marco. Reality and Negation - Kant's Principle of Anticipations of Perception: An Investigation of its Impact on the Post-Kantian Debate. Springer, 2011.
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Giovanelli, Marco. Reality and Negation - Kant's Principle of Anticipations of Perception: An Investigation of its Impact on the Post-Kantian Debate. Springer, 2012.
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Tolley, Clinton. Idealism and the Question of Truth. Edited by Michael Glanzberg. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199557929.013.4.
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This chapter traces developments in idealist theories of truth in and after Kant, focusing especially on key moments in the nineteenth-century history of analytic philosophy and phenomenology. Though Kant intended his transcendental idealism to effect a Copernican revolution in philosophy, he did not advocate for revisions in the traditional definition of truth in terms of a correspondence or agreement between our judgments and their objects. Many of his successors countered that it was only by carefully revisiting the nature of truth itself that philosophy could hope to avoid the “subjectivizing” pitfalls they saw latent in Kantian idealism. Intense post-Kantian reflection on the concept of truth led to a series of accounts which were deeply influential across a number of philosophical traditions and which provide the crucial proximate historical and conceptual context for many of the most influential discussions of truth, and semantics more generally, in the twentieth century.
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Dyck, Corey W., ed. Women and Philosophy in Eighteenth-Century Germany. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198843894.001.0001.
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This volume showcases the vibrant and diverse contributions on the part of women in eighteenth-century Germany and explores their under-appreciated influence upon philosophical debate in this period. The women profiled in this volume include Sophie of Hanover, Dorothea Christiane Erxleben, Johanna Charlotte Unzer, Wilhelmina of Bayreuth, Amalia Holst, Henriette Herz, Elise Reimarus, and Maria von Herbert. Notably, their contributions span the range of philosophical topics in metaphysics, logic, and aesthetics, to moral and political philosophy, and pertain to the main philosophical movements in the period (the Leibnizian-Wolffian philosophy, the Thomasian philosophy, the ‘popular’ philosophical movement, and the Kantian and early post-Kantian idealist tradition). Moreover, they engage controversial issues of the day, such as atheism and materialism, but also women’s struggle for access to education and for recognition of their civic entitlements, and they display a range of strategies in doing so. In the end, this volume vigorously contests the presumption that the history of German philosophy in the eighteenth century can be told without attending to the important roles that women played in conceiving, refining, and propagating its ideas, and in provoking, conducting, and engaging the signature debates of the period.
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Nisenbaum, Karin. For the Love of Metaphysics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190680640.001.0001.
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In his Critique of Pure Reason, Kant argued that human reason is inherently conflicted, because it demands a form of unconditioned knowledge that transcends its capacity; his solution to this conflict of reason relies on the idea that reason’s quest for the unconditioned can only be realized practically. This book proposes to view the conflict of reason, and Kant’s solution to this conflict, as the central problem shaping the contours of post-Kantian German Idealism. I contend that the rise and fall of German Idealism is to be told as a story about the different interpretations, appropriations, and radicalization of Kant’s prioritizing of the practical. The first part of the book explains why Kant’s critics and followers came to understand the aim of Kant’s critical philosophy in light of the conflict of reason. I argue that F. H. Jacobi and Salomon Maimon set the stage for the reception of Kant’s critical philosophy by conceiving its aim in terms of meeting reason’s demand for unconditioned knowledge, and by understanding the conflict of reason as a conflict between thinking and acting, or knowing and willing. The manner in which the post-Kantian German Idealists radicalized Kant’s prioritizing of the practical is the central topic of the second part of the book, which focuses on works by J. G. Fichte and F. W. J. Schelling. The third part of the book clarifies why, in order to solve the conflict of reason, Schelling and Rosenzweig developed the view that human experience is grounded in three irreducible elements—God, the natural world, and human beings—which relate in three temporal dimensions: Creation, Revelation, and Redemption.
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Nisenbaum, Karin. Kant’s Deduction of Freedom. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190680640.003.0004.
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The aim in this chapter and in chapter 4 is to explain how the post-Kantian German Idealists radicalized Kant’s prioritizing of the practical. This chapter brings into focus the performative and first-personal aspect of transcendental arguments. I present a Fichtean interpretation of Kant’s Deduction of Freedom in the Critique of Practical Reason. This interpretation shows that a transcendental argument always involves at least one step that cannot be established by logical means alone, but requires that the reader freely adopt a philosophical system or standpoint. By offering this Fichtean interpretation of Kant’s Deduction of Freedom, I also clarify the view that a form of self-relation that Fichte calls self-positing is the ground of moral obligation.
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Koh, Harold Hongju. Introduction: Trumping International Law? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190912185.003.0001.
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How to resist President Donald Trump’s assault on international law? This introduction sketches the tripartite plan of this book. First, it discusses a counterstrategy of resistance based on transnational legal process. Second, it illustrates that counterstrategy with respect to immigration and refugees, and human rights; the Paris Climate Change Agreement, the Iran Nuclear Deal, and trade diplomacy; with countries of concern such as North Korea, Russia, and Ukraine; and with respect to America’s wars: Al Qaeda, Islamic State, Afghanistan, and Syria. Third, it reviews what broader issues are at stake in the looming battle between maintaining the post-World War II framework of Kantian global governance versus shifting to an Orwellian system of authoritarian spheres of influence.
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Bartlett, A. J. “Adjust Your Dread”: Badiou’s Metaphysical Disposition. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474412094.003.0006.
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Adam J. Bartlett’s “‘Adjust Your Dread’: Badiou’s Metaphysical Disposition” is the final encounter with Plato. Bartlett considers how Badiou extends the Platonic gesture through his famously provocative ontological principle: mathematics is the science of being qua being. Beginning with a reflection on Parmenidean and Heraclitean metaphysical tendencies, Bartlett follows the trail of Badiou’s “Platonism of the multiple,” a “metaphysics without metaphysics,” which eschews post-Kantian philosophies of finitude. Against the anti-metaphysical dread of the failure to think being, Badiou returns philosophy to itself by showing that ontology is a condition of philosophy, rather than its own project. Since ontology per se is mathematics, philosophy regains the freedom to think again the complex of being, truth, event, and subject.
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Koh, Harold Hongju. What’s at Stake. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190912185.003.0007.
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This closing chapter argues that what is ultimately at stake is a struggle between the post–World War II system of Kantian global governance versus an Orwellian vision of spheres of influence supported by President Donald Trump and other global authoritarians. Thus far, history shows that various techniques of resistance can be marshaled to good effect. The foreign policy tally thus far shows that Trump has not been winning and that the rope-a-dope is working. The book closes by arguing that Trump does not own transnational legal process; we all do. But our understanding of transnational legal process carries with it a normative edge. It confers on all of us a continuing obligation to keep pushing the arc of history in the right direction.
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Bruno, G. Anthony, ed. Schelling's Philosophy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198812814.001.0001.
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Despite F. W. J. Schelling’s relative exclusion from the ongoing German idealist renaissance in Anglophone scholarship, recent critical and historical engagement with idealist texts affords an unprecedented opportunity to discover the richness and value of his thinking. This volume provides a wide-ranging presentation of Schelling’s original contribution to and internal critique of the basic insights of German idealism, his role in shaping the course of post-Kantian thought, and his sensitivity and innovative responses to questions of lasting metaphysical, epistemological, ethical, aesthetic, and theological importance. The contributing authors offer compelling reasons to regard Schelling as one of Kant’s most incisive interpreters, a pioneering philosopher of nature, a resolute philosopher of human finitude and freedom, a nuanced thinker of the bounds of logic and self-consciousness, and perhaps Hegel’s most effective critic.
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McDermid, Douglas. Stewart and Hamilton. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198789826.003.0005.
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How did the cause of common sense realism fare in Scotland in the decades immediately following Thomas Reid’s death in 1796? This chapter explores the contributions of the two Edinburgh-based philosophers introduced at the end of Chapter 1: Dugald Stewart (1753–1828) and Sir William Hamilton (1788–1856). Stewart’s approach to the problem of the external world is less intellectually adventurous than what we find in Hamilton, who attempted something difficult and hitherto untried—namely, to arrive at a synthesis of the insights of Reid and Kant. Hamilton’s willingness to learn from Kant and the post-Kantian idealists opened up Scottish philosophy to foreign authors and fresh influences, and this contributed to the backlash against common sense realism which is the subject of Chapters 5 and 6.
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Aczel, Richard. Hungarian Romanticism. Edited by Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.19.
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Traditionally, Hungarian literature newly born of Romanticism began to look to its national past and popular traditions for the foundations of its identity. The result was the birth of the national historical epic, championed by the likes of Mihály Vörösmarty and a new lyric poetry based on the language of folksong which was to reach its heights in the poetry of Sándor Petőfi and, later, János Arany. This chapter will correct two oversimplifications in this narrative. First, a notion of Romanticism that altogether bypasses questions of the imagination, the approach to nature, the irrational, and the post-Kantian dilemma of the experiencing subject, seems to run the risk of emptying the term of any fruitful comparative basis. Secondly, the cultural moment identified to mark the birth of Hungarian literature is considerably richer than the notion of a belated Enlightenment might suggest.
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Martens, Paul. Virtue and Character. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.16.
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The themes of virtue and character—often encapsulated by the term ‘virtue ethics’ or ‘virtue theory’—are frequently considered peripheral to or non-existent within Christian thought in the nineteenth century. The purpose of this chapter is to demonstrate that this is a misunderstanding. To make this case, the argument begins by reiterating the basic narrative that explains the alleged disappearance of virtue. Turning to the constructive argument, the chapter then examines the differing roles of virtue, first, among representative post-Kantian Protestant and Catholic thinkers in Europe (Schleiermacher, Hegel, Kierkegaard, and Newman) and, second, amidst the reforming movements of temperance, abolition, and suffrage in America. In conclusion, the chapter highlights the shared convictions and confidence of Rauschenbusch and Ritschl concerning the role of virtue in building the Kingdom of God at the end of the nineteenth century.
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Copenhaver, Brian. Dignity, Vile Bodies, and Nakedness. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199385997.003.0007.
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Although Giovanni Pico della Mirandola has been called the most important voice for human dignity of postmedieval times, he had nothing to say about this concept—neither its ancient and medieval versions nor, of course, the modern, post-Kantian notion. Pico’s celebrated Oration on the Dignity of Man was not given that title by its author. However, a near contemporary who revised older concepts of dignitas—like Cicero’s—was Giannozzo Manetti. Unlike Pico, Manetti also confronted the best-known medieval statement on the topic, by Cardinal Lothario dei Segni. From earlier Christian traditions, the cardinal inherited—and aggravated—a harshly ascetic view of the human condition. Although Manetti repeats some of this Christian pessimism, his attitudes toward the body and human agency are remarkably less dismal. Today, if we ignore Manetti and misread Pico, our philosophical understanding of dignitas and its progeny suffers.
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Nisenbaum, Karin. The Legacy of Friedrich Heinrich Jacobi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190680640.003.0002.
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Friedrich Heinrich Jacobi, a key figure in the reception of Kant’s critical philosophy, has long been regarded as a critic of the Enlightenment, who argued that philosophical reflection leads to a form of nihilism and advocated the idea that all human knowledge “derives from revelation and faith.” This chapter sheds new light on the reasons why Jacobi uses religious language to criticize the philosophical tradition. Going against a long tradition of interpreters who believe that Jacobi is an irrationalist, Nisenbaum argues that Jacobi’s concern is to restore human reason by unveiling reason’s practical foundation. In doing so, it highlights largely overlooked parallels between Jacobi’s so-called philosophy of faith and Kant’s prioritizing of the practical. Noting these parallels helps clarify both Jacobi’s philosophical contribution and the manner in which the post-Kantian German Idealists understood Kant’s conception of the relationship and conflict between theoretical and practical reason.
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Roberts, Richard H. God. Edited by Joel D. S. Rasmussen, Judith Wolfe, and Johannes Zachhuber. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198718406.013.29.
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Kant’s critique of the limits of the knowable and the status of the self in relation to God ceded a marginal role lying outside scientific knowledge. The Christian doctrine of God as Trinity was both conserved and marginalized. Schleiermacher and Ritschl subjected the doctrine of God to major reinterpretation. Hegel’s account of the doctrine of the Trinity is part of a diachronic ontology and epistemology patterned by, but radically at variance with, the synchronic Kantian critique and an ambiguous achievement. The dialectical fragmentation of Hegel’s thought following his death in 1831 informed the nineteenth century, and flows through the twentieth into the twenty-first century. eResponses to Christian thought on God include Schelling, Marx, Feuerbach, Kierkegaard and Nietzsche, historians of dogma and theologians from Harnack and Troeltsch to Barth and Andresen, an array of twentieth-century thinkers and theologians, besides second- and third-wave feminism and post-colonial critique.
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Forster, Michael N. Intellectual Influence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0012.
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This chapter argues that Herder’s intellectual influence has been enormous, not only encompassing important individual thinkers, such as Goethe, Schleiermacher, Schlegel, Schelling, Hegel, Humboldt, and Nietzsche, but also extending to the founding of whole new disciplines, including linguistics, anthropology, and comparative literature. Moreover, Herder was a sine qua non for both of the two main philosophical movements that arose in the next generation, namely German Romanticism and post-Kantian German Idealism, inspiring not only their neo-Spinozist monism but also much else in them. The failure of his successors to give him proper credit for his astonishing contributions was largely due to a simple fact: as a fiercely independent-minded critic of his contemporaries, by the beginning of the nineteenth century he had managed to alienate both of Germany’s main intellectual power blocs, namely Kant, Fichte, and their followers; and Goethe, Schiller, and theirs.
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Naohara, Noriko. The Will to Faith. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198799511.003.0017.
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Chapter 16 explores Coleridgean contemplation as ‘an inward Beholding having a similar relation to the Intelligible or Spiritual, as sense has to the Material or Phenomenal’. Though the development of his religious thinking involves much conflict between rationalism and faith, Coleridge retained Christian spirituality and this definition of Reason indicates his confidence about the human mind intuiting God as spiritual substance. His idea of language is similar to St Augustine’s, and he thinks that human speech could denote the divine Word as Augustine shows in The Trinity. Coleridge suggests that the generative process of human language is guided by the Will longing for redemption by Christ. Reason will return towards God supported by the aspiring Will that would move towards the divine Word, or Reason in its objective sense. His theology is that of waiting on God and it shows us a significant guide to faith in a post-Kantian era.
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Morgan Wortham, Simon. The University and the Hysteric (after Derrida and Freud). Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429603.003.0006.
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This chapter turns to Freud’s writings on hysteria at the end of the nineteenth century, notably the case history of Elisabeth von R., where difficulties in walking, leg pains, uncertain balance and ‘locomotor weakness’ prompted Freud to diagnose a case of hysteria. If this predicament sounds a little remote from more conventional questions of politics, it acquires relevance as a way to extend Derrida’s discussion, in ‘Mochlos’, of the modern, post-Kantian university institution as constituted by a bodily division of its parts aimed at establishing proportion and balance but actually giving rise to certain difficulties that are somewhat akin to the ‘locomotor weakness’ that Freud associated with the hysteric. From this perspective, if it becomes possible to consider speaking of the university as itself hysterical or caught up in a case of hysteria, then this chapter considers the question of the institutional ‘politics’ that hysteria might allow or encourage.
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McDermid, Douglas. Ferrier and the Foundations of Idealism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198789826.003.0007.
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This chapter reconstructs and analyses Ferrier’s main argument for a form of idealism which is both neo-Berkeleyan and post-Kantian. The argument, which is advanced in his Institutes of Metaphysic (1854), has three main premises: (1) If Absolute Existence is that which we know, it must be the synthesis of subject and object. (2) If Absolute Existence is that of which we are ignorant, it must be the synthesis of subject and object. (3) Either Absolute Existence is that which we know, or Absolute Existence is that of which we are ignorant. The first and second premises rest on two key principles: the Law of All Knowledge (a subject cannot know objects without knowing itself along with them) and the Law of All Ignorance (we can be ignorant only of what some subject can know). The main aim here is to understand why Ferrier thinks these two propositions are true.
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Kuehn, Evan F. Troeltsch's Eschatological Absolute. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197506653.001.0001.
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This study argues that the core of Ernst Troeltsch’s theological project is an eschatological conception of the Absolute. Troeltsch developed his idea of the Absolute from post-Kantian religious and philosophical thought and applied it to the Christian doctrine of eschatology. Troeltsch’s eschatological Absolute must be understood in the context of questions being raised at the turn of the twentieth century by research on New Testament apocalypticism, as well as by modern critical methodologies in the historical sciences. The study is a revisionist response to common approaches to Troeltsch that read him as introducing problematic historicist and immanentist assumptions into Christian theology. Instead it argues that Troeltsch’s theological modernism presents a compelling account of the meaningfulness of history while retaining a commitment to divine transcendence that is unconditioned by history. As such, his theology remains relevant to theological research today, well beyond theological circles that normally take Troeltsch’s legacy to contribute in a constructive way to their work.
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Forster, Michael N. Philosophy of Religion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0011.
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Like most German philosophers of his day Herder was no radical critic of religion and Christianity in the later manner of Marx or Nietzsche, but some of his contributions in this area did advance their sort of project. He was a liberal Christian, in terms of both tolerance and doctrine—examples of the latter sort of liberalism being his naturalized conception of immortality and his neo-Spinozism. In fact, he was the central figure in the emergence of neo-Spinozism, which he developed by the mid-1770s and which went on to constitute the foundations of both German Romanticism and post-Kantian German Idealism. He developed important new secular principles of biblical interpretation and thereby made important interpretive discoveries concerning the Bible. He conceived the novel project of a comparative study of religions and mythologies. And despite being a devout Christian, he also developed stinging criticisms of the history of organized Christianity.
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Smith, Kenneth M. Desire in Chromatic Harmony. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190923426.001.0001.
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Of the many composers in the Western classical tradition who celebrated the marriage between psyche and sound, those explored in this book followed the lines diverging from Wagner in philosophizing the nature of desire in music. This book offers two new theories of tonal functionality in the music of the first half of the twentieth century that seek to explain its psychological complexities. First, the book further develops Riemann’s three diatonic chord functions, extending them to account for chromatic chord progression and substitution. The three functions (tonic, subdominant, and dominant) are compared to Jacques Lacan’s twin concepts of metaphor and metonymy, which drive the apparatus of human desire. Second, the book develops a technique for analyzing the drives that pull chromatic music in multiple directions simultaneously, creating a libidinal surface that mirrors the tensions of the psyche found in Schopenhauer, Freud, and the post-Freudians Lacan, Lyotard, and Deleuze. The harmonic models are tested in psychologically challenging pieces of music by post-Wagnerian composers. From the obsession with death and mourning in Suk’s Asrael Symphony to an exploration of “perversion” in Strauss’s Elektra, from the post-Kantian transcendentalism of Ives’s Concord Sonata to the “Accelerationism” of Skryabin’s late piano works, and from the Sufi mysticism of Szymanowski’s Song of the Night to the failed fantasy of the American dream in Copland’s The Tender Land, the book cuts a path through the dense forests of chromatic complexity and digs deep into the psychological makeup of post-Wagnerian psychodynamic music.
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Nisenbaum, Karin. The Legacy of Salomon Maimon. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190680640.003.0003.
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Salomon Maimon decisively influenced the development of post-Kantian German Idealism, but there is little consensus on how to interpret most aspects of his thought, including the nature and philosophical significance of his skepticism and the reasons why he challenged Kant’s transcendental deduction of the categories in the Critique of Pure Reason. In this chapter, Nisenbaum argues that the two ideas that define Fichte’s doctrine of science, or Wissenschaftslehre—the necessity of a common derivation of all a priori knowledge from one principle, and the idea that philosophy should be based on freedom—can be traced back to Maimon’s Essay on Transcendental Philosophy. It is also argued that, by emphasizing the regulative role of the ideas of pure reason in Kant’s account of empirical cognition, Maimon enables a rereading of the argumentative structure of the first Critique that reveals the relationship between sensibility, understanding, and reason. This rereading of the first Critique shows that Kant has the resources to address Maimon’s key challenges, but it also puts pressure on Kant’s discursive account of human cognition.
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Nisenbaum, Karin. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190680640.003.0008.
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The concluding chapter draws on the story of Rosenzweig’s near conversion to Christianity and return to Judaism to explain why, for Kant and his heirs, what is at issue in reason’s conflict with itself is our ability to affirm both the value of the world and of human action in the world. The chapter explains why Rosenzweig came to view the conflict of reason as the manifestation of a more fundamental tension between one’s selfhood and one’s worldliness, which could only be dissolved by understanding human action in the world as the means by which God is both cognized and partly realized. To make Rosenzweig’s ideas more accessible, the chapter compares them with contemporary interpretations of Kant’s views on the nature of practical knowledge and (intentional) action. It also shows how the book’s take on the issues that shaped the contours of post-Kantian German Idealism can help us see that the conflict of reason can be regarded as the underlying concern that recent competing interpretations of this period share.
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Morgan Wortham, Simon. Something (or Nothing) to be Scared of: Meillassoux, Klein, Kristeva. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429603.003.0008.
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This chapter explores the work of Quentin Meillassoux, the thinker perhaps most associated with the recent speculative-materialist turn in continental thought. Meillassoux argues that post-Kantian philosophy succumbs to a principle of correlation between thinking and being, wherein the one cannot be contemplated outside of the other. This chapter focuses on Meillassoux’s argument about the necessity of contingency as something not to be confused with a probabilistic idea of chance, one that might condemn us to perpetual fearfulness. While the possibility of such trepidation is supposedly overcome by Meillassouxian thought, the fact that it is far from prevalent among or endorsed by even the strongest correlationists invites us to reconsider its perhaps ambivalent and divided resources, prompting us to ask whether they may indeed be reduced to an image of oppositional difference. This suggestion is developed through the work of Melanie Klein. Moreover, the chapter observes that the ‘unreason’ (that which cannot be correlated as such) which accompanies the flight from so-called correlationism may not simply lead in the direction of science, as Meillassoux suggests. For with the demise of correlation, as Julie Kristeva pointed out long ago, we also risk a descent into psychosis.
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Ware, Owen. Fichte's Moral Philosophy. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190086596.001.0001.
Full textAbstract:
This book develops and defends a new interpretation of Fichte’s moral philosophy as an ethics of wholeness. While virtually forgotten for most of the twentieth century, Fichte’s System of Ethics (1798) is now recognized by scholars as a masterpiece in the history of post-Kantian philosophy and a key text for understanding the work of later German idealist thinkers. This book provides a careful examination of the intellectual context in which Fichte’s moral philosophy evolved and of the specific arguments he offers in response to Kant and his immediate successors. A distinctive feature of the study is a focus on the foundational concepts of Fichte’s ethics—freedom, morality, feeling, conscience, community—and their connection to his novel but largely misunderstood theory of drives. By way of conclusion, the book shows that what appears to be two conflicting commitments in Fichte’s ethics, a commitment to the feelings of one’s conscience and a commitment to engage in open dialogue with others, are two aspects of his theory of moral perfection. The result is a fresh understanding of Fichte’s System of Ethics as offering a compelling resolution to the personal and interpersonal dimensions of moral life.