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By Paul Redding

This 2007 e-book examines the probabilities for the rehabilitation of Hegelian inspiration inside of analytic philosophy. From its inception, the analytic culture has ordinarily accredited Bertrand Russell's adverse dismissal of the idealists, in response to the declare that their metaphysical perspectives have been irretrievably corrupted through the defective common sense that knowledgeable them. those assumptions are challenged by way of the paintings of such analytic philosophers as John McDowell and Robert Brandom, who, whereas contributing to middle components of the analytic circulate, however have present in Hegel refined principles which are capable of handle difficulties which nonetheless hang-out the analytic culture after 100 years. Paul Redding strains the implications of the displacement of the good judgment presupposed via Kant and Hegel by way of sleek post-Fregean common sense, and examines the advancements inside twentieth-century analytic philosophy that have made attainable an analytic re-engagement with a formerly disregarded philosophical culture.

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Additional resources for Analytic Philosophy and the Return of Hegelian Thought (Modern European Philosophy)

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But if Hegel’s approach was, despite its modern ‘Kantian’ aspects, explicitly indebted to Aristotle’s logic as suggested, how then might his form of idealism be construed as an advance on Kant’s? Here, while the post-Sellarsians are followed in their rejection of the traditional interpretation which reads Hegel as returning to precritical remnants within Kant’s philosophy, the key to the progressive nature of Hegel’s thought is shown to be rooted in his cognitive contextualism as exemplified in his differentiation of the types of cognition he calls ‘Perception’ and ‘the Understanding’, and the types of logics that he characterizes as the logics of ‘Being’ and ‘Essence’ – logics that differ crucially in their respective conceptions of negation.

12 But this move seems to efface the obvious distinction between judgements inferentially arrived at and the non-inferential judgements of perception. Insisting on experiential justification, McDowell’s answer is to regard the ‘deliverances of experience’ or ‘bits of experiential intake’13 as necessarily already conceptual – and it is this idea that points McDowell in the direction of Hegel. According to McDowell, Kant himself had been on the verge of a philosophy freed from the intolerable oscillation, but was himself still ensnared in a version of the myth of the given.

While this may be regarded as a consequence of Hegel’s employment of ‘heterogeneous’ logics in relation to his cognitive contextualism, it raises the difficult question of Hegel’s metaphysical commitments. Given Hegel’s claim for the identity of thought and reality, contradiction cannot be explained away as simply unavoidably endemic to thought: it must also be a genuine characteristic of the world. 48 In answer to this, in Chapter 8 it is argued that Hegel’s seemingly most ‘metaphysical’ claim, his claim about the necessarily subjective nature of ‘infinite substance’, can be understood as a unique response to what he had regarded as the most problematic metaphysical feature implicit within ancient and modern forms of thought.

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