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Andrew Bowie

rejects the systematic side of Hegel in favour of a Conclusion 12 13 14 15 16 17 18 333 (Romantic) open-ended dialectic, he would not make the distinction between the public and the private in exactly the way Hegel does. For example, he regards the Phenomenology in much the same way as I do, that is, as in some respects being more significant as a ‘private’ text. My difference from Rorty is described below. In some respects this is reminiscent of Kant’s idea, in the Foundation of the Metaphysics of Morals, that we can never finally know if we act morally, as there

in Aesthetics and subjectivity
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Melancholic dispositions and conscious unhappiness
Simon Mussell

, Negative Dialectics, 6. 74 G.W.F. Hegel, Phenomenology of Spirit, trans. A.V. Miller (Oxford: Oxford University Press, 1977), 10. 75 G.W.F. Hegel, Lectures on the Philosophy of World History, trans. H.B. Nisbet (Cambridge: Cambridge University Press, 1975), 78–​9. 76 Karl Marx, ‘The Poverty of Philosophy’, in Karl Marx: Selected Writings, ed. David McLellan (Oxford: Oxford University Press, 2000), 227. 77 Marx, ‘The Poverty of Philosophy’, 213. For an interesting account of Hegelian thought in this regard, see Robyn Marasco, The Highway of Despair: Critical Theory

in Critical theory and feeling
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Philosophy, theology, and French feminism
Sal Renshaw

that has reoriented the historical assumption that it has any existence or meaning outside of the social and historical contexts in which it is deployed. Power is a force that is not harnessed but rather discursively produced in specific circumstances and through specific institutions, epistemologies, and phenomenologies. It is considerably less repressive than it is productive, and it is better thought of as being exercised rather than possessed. In refuting the top-down, hierarchical approach to power that had been characteristic of liberal political discourse

in The subject of love
Andrew Bowie

’s account of ‘Lordship and Bondage’ in the Phenomenology of Mind in these terms. In modern capitalism it is more and more possible to be in the position of the consuming, unproductive lord and not to be in the position of the bondsman who can develop into the genius. In modernity art can express what is repressed by our cognitive and economic control of nature, and by our Modern philosophy and aesthetic theory 41 disciplining of ourselves under the division of labour. However, the increasing domination of our self-descriptions by the discoveries of the natural sciences

in Aesthetics and subjectivity
Andrew Bowie

easy to distinguish from language than he claims. The central issue here is what deconstruction, in the wake of Heidegger, calls the ‘metaphysics of presence’. What the term refers to is exemplified in Hegel’s account of language in the Phenomenology. Derrida has characterised what he means by metaphysics as ‘presence’ in terms of reflexive ‘hearing oneself speaking’, and this idea is apparent in Hegel’s comments, in which the individual subject hears itself speaking via the language it shares with other subjects. Hegel describes language as the existence of Geist. It

in Aesthetics and subjectivity