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Jean Christophe Merle - One of the best experts on this subject based on the ideXlab platform.
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The ‘principle of equality governing the actions and counter-actions’ in Kant’s Practical Philosophy
Con-textos Kantianos: International Journal of Philosophy, 2015Co-Authors: Jean Christophe MerleAbstract:Kant’s “principle of equality governing the actions and counter-actions” (8:26) belongs not only to the Metaphysical Foundations of Natural Sciences (1786), but also to his practical philosophy. Kant’s Idea for a Universal History with a Cosmopolitan Purpose (1784) and On the Common Saying: That may be Correct in Theory, but it is of no Use in Practice (1793) may contribute to the understanding of the “principle of equality governing the actions and counter-actions” in the latter writing, and vice-versa. Referring to all three, this paper tries to show that, in the context of his concept of right, Kant understands the principle of the equality of action and reaction in two different senses, which he combines: a dynamic one and a legal one.
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the principle of equality governing the actions and counter actions in kant s practical philosophy
Con-textos Kantianos: International Journal of Philosophy, 2015Co-Authors: Jean Christophe MerleAbstract:Kant’s “principle of equality governing the actions and counter-actions” (8:26) belongs not only to the Metaphysical Foundations of Natural Sciences (1786), but also to his practical philosophy. Kant’s Idea for a Universal History with a Cosmopolitan Purpose (1784) and On the Common Saying: That may be Correct in Theory, but it is of no Use in Practice (1793) may contribute to the understanding of the “principle of equality governing the actions and counter-actions” in the latter writing, and vice-versa. Referring to all three, this paper tries to show that, in the context of his concept of right, Kant understands the principle of the equality of action and reaction in two different senses, which he combines: a dynamic one and a legal one.
Dick Apple - One of the best experts on this subject based on the ideXlab platform.
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LibGuides: Synchronological Chart of Universal History Exhibit: Home
2015Co-Authors: Dick AppleAbstract:34-foot horizontal wall installation showcasing an elaborate Victorian-era timeline of "Universal" History.
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LibGuides: Synchronological Chart of Universal History Exhibit: View the Synchronological Chart
2015Co-Authors: Dick AppleAbstract:34-foot horizontal wall installation showcasing an elaborate Victorian-era timeline of "Universal" History.
Tetiana Danylova - One of the best experts on this subject based on the ideXlab platform.
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THE DESIRE FOR RECOGNITION IN THE CONTEXT OF FRANCIS FUKUYAMA’S Universal History
Anthropological Measurements of Philosophical Research, 2016Co-Authors: Tetiana DanylovaAbstract:Introduction . Francis Fukuyama in his famous book “The End of History and the Last Man” assumes that human History should be considered as the battle of ideologies that reaches its goal in the Universalization of Western liberal democracy. Author’s ideas have gained many supporters. At the same time, they were subjected to severe criticism that reflected the important trends of political life and ideological preferences. Leaving aside the criticism based on geopolitical and civilizational confrontation and confusion which confronts Fukuyama’s theory, it should be stated that anthropological aspect of Fukuyama’s theory has vastly evaded philosophical comprehension. Purpose. This article attempts to test Fukuyama’s theory through the lens of philosophical anthropology and analyze human desire for recognition in the context of Fukuyama’s World History. Methodology . The analysis is focused on human desire for recognition as a significant dimension of human nature. The author has used hermeneutical methodology and anthropological integrative approach. Theoretical basis and results . Fukuyama is not satisfied by merely economic interpretation of History emphasizing that human is not simply an economic animal. Economic development fails to explain why people advocate the principles of liberal democracy. The author goes back to Hegel’s non-materialistic view of History based on the struggle for recognition. According to Fukuyama, this deeply rooted human desire for recognition is the great motor of History and cause of tyranny, conflicts, and wars. But at the same time, it also acts as a psychological foundation of many virtues – the spirit of citizenship, courage, and justice. Throughout History, this desire for recognition was not satisfied. Only modern liberal democracy provides Universal recognition of all humans ensuring and protecting their rights. Originality. Fukuyama’s concept is important and interesting because it draws attention to the sphere of human values, which essentially influences the basis of personality structure. Unlike traditional liberalism, which focuses on materialism and justice, Fukuyama considers the struggle for recognition, the spiritual search for human dignity and equality (or superiority) the major component of social transformation. Human acts as a central point of political, cultural, economical space: he/she is the creator and the creation. Conclusions. Over time, the concept of Fukuyama has undergone significant changes. Modern civilization has been facing with an acute problem of growing inequality, serious financial crisis, political havoc and military conflicts, migrants and refugees problem. But so far the idea of liberal democracy has no real competitors.
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the desire for recognition in the context of francis fukuyama s Universal History
Anthropological Measurements of Philosophical Research, 2016Co-Authors: Tetiana DanylovaAbstract:Introduction . Francis Fukuyama in his famous book “The End of History and the Last Man” assumes that human History should be considered as the battle of ideologies that reaches its goal in the Universalization of Western liberal democracy. Author’s ideas have gained many supporters. At the same time, they were subjected to severe criticism that reflected the important trends of political life and ideological preferences. Leaving aside the criticism based on geopolitical and civilizational confrontation and confusion which confronts Fukuyama’s theory, it should be stated that anthropological aspect of Fukuyama’s theory has vastly evaded philosophical comprehension. Purpose. This article attempts to test Fukuyama’s theory through the lens of philosophical anthropology and analyze human desire for recognition in the context of Fukuyama’s World History. Methodology . The analysis is focused on human desire for recognition as a significant dimension of human nature. The author has used hermeneutical methodology and anthropological integrative approach. Theoretical basis and results . Fukuyama is not satisfied by merely economic interpretation of History emphasizing that human is not simply an economic animal. Economic development fails to explain why people advocate the principles of liberal democracy. The author goes back to Hegel’s non-materialistic view of History based on the struggle for recognition. According to Fukuyama, this deeply rooted human desire for recognition is the great motor of History and cause of tyranny, conflicts, and wars. But at the same time, it also acts as a psychological foundation of many virtues – the spirit of citizenship, courage, and justice. Throughout History, this desire for recognition was not satisfied. Only modern liberal democracy provides Universal recognition of all humans ensuring and protecting their rights. Originality. Fukuyama’s concept is important and interesting because it draws attention to the sphere of human values, which essentially influences the basis of personality structure. Unlike traditional liberalism, which focuses on materialism and justice, Fukuyama considers the struggle for recognition, the spiritual search for human dignity and equality (or superiority) the major component of social transformation. Human acts as a central point of political, cultural, economical space: he/she is the creator and the creation. Conclusions. Over time, the concept of Fukuyama has undergone significant changes. Modern civilization has been facing with an acute problem of growing inequality, serious financial crisis, political havoc and military conflicts, migrants and refugees problem. But so far the idea of liberal democracy has no real competitors.
James Schmidt - One of the best experts on this subject based on the ideXlab platform.
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Kant's 'Idea for a Universal History with a Cosmopolitan Aim': A Critical Guide - Kant's Idea for a Universal History with a Cosmopolitan Aim: A Critical Guide
2020Co-Authors: Amélie Oksenberg Rorty, James SchmidtAbstract:Introduction: History as philosophy Amelie Rorty and James Schmidt Idea for a Universal History with a Cosmopolitan Aim Immanuel Kant 1. Teleology and History in Kant Henry E. Allison 2. The purposive development of human capacities Karl Ameriks 3. Reason as a species characteristic Manfred Kuehn 4. Good out of evil: Kant and the idea of unsocial sociability Jerome Schneewind 5. The unsociable sociability of human nature Allen Wood 6. The crooked timber of mankind Paul Guyer 7. A habitat for humanity Barbara Herman 8. Cosmopolitanism and the final end of History Pauline Kleingeld 9. The hidden plan of nature Eckart Forster 10. Providence as progress: Kant's variations on a tale of origins Genevieve Lloyd 11. Norms, facts, and the philosophy of History Terry Pinkard 12. Philosophy helps History Rudiger Bittner Bibliography Index of names and works.
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kant s idea for a Universal History with a cosmopolitan aim
2012Co-Authors: Amélie Oksenberg Rorty, James SchmidtAbstract:Lively current debates about narratives of historical progress, the conditions for international justice, and the implications of globalization have prompted a renewed interest in Kant’s Idea for a Universal History with a Cosmopolitan Aim. The essays in this volume, written by distinguished contributors, discuss the questions that are at the core of Kant’s investigations. Does the study of History convey any philosophical insight? Can it provide political guidance? How are we to understand the destructive and bloody upheavals that constitute so much of human experience? What connections, if any, can be traced between politics, economics, and morality? What is the relation between the rule of law in the nation state and the advancement of a cosmopolitan political order? These questions and others are examined and discussed in a book that will be of interest to philosophers, social and political theorists, and intellectual and cultural historians.
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Kant's 'Idea for a Universal History with a Cosmopolitan Aim': A Critical Guide - Good out of evil: Kant and the idea of unsocial sociability
Kant's 'Idea for a Universal History with a Cosmopolitan Aim', 2009Co-Authors: Amélie Oksenberg Rorty, James SchmidtAbstract:There is nothing so unsociable and so sociable as man: the one by his vice, the other by his nature. – Montaigne In the first three Propositions of his Idea for a Universal History with a Cosmopolitan Aim ( Idea ), Kant tells us that nature intends all natural human capacities to be developed to their fullest in the species, though not in the individual. Moreover humans are meant to provide, by their own efforts, whatever they enjoy of happiness and perfection (8:18–20). In the Fourth Proposition Kant lays out the means nature employs to bring about this result. It is what he calls the “unsocial sociability” ( ungesellige Geselligkeit ) of men. We have, he says, a “propensity to enter into society.” But we also have a “thoroughgoing resistance” to this tendency so that we are always liable to isolate ourselves and tear society apart (8:20). This seems an unfortunate combination of basic character traits, but Kant does not find it so. On the contrary, he sees in it the goad needed to make us overcome our natural laziness. We do not want to live solitary lives. But we find in ourselves a strong desire to have everything go as we want it to. We know we would resist this desire coming from others, so we expect the others with whom we want to live to resist our desire. The resistance stirs us to try to overcome it.
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kant s idea for a Universal History with a cosmopolitan aim a critical guide
2009Co-Authors: Amélie Oksenberg Rorty, James SchmidtAbstract:Introduction: History as philosophy Amelie Rorty and James Schmidt Idea for a Universal History with a Cosmopolitan Aim Immanuel Kant 1. Teleology and History in Kant Henry E. Allison 2. The purposive development of human capacities Karl Ameriks 3. Reason as a species characteristic Manfred Kuehn 4. Good out of evil: Kant and the idea of unsocial sociability Jerome Schneewind 5. The unsociable sociability of human nature Allen Wood 6. The crooked timber of mankind Paul Guyer 7. A habitat for humanity Barbara Herman 8. Cosmopolitanism and the final end of History Pauline Kleingeld 9. The hidden plan of nature Eckart Forster 10. Providence as progress: Kant's variations on a tale of origins Genevieve Lloyd 11. Norms, facts, and the philosophy of History Terry Pinkard 12. Philosophy helps History Rudiger Bittner Bibliography Index of names and works.
Lucia Pradella - One of the best experts on this subject based on the ideXlab platform.
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Globalization and the Critique of Political Economy: New Insights from Marxʼs Writings
2014Co-Authors: Lucia PradellaAbstract:1. Globalisation: between economics and politics 2. Hegel, imperialism and Universal History 3. Marx's critique from the state to political economy 4. The London Notebooks (1850-53) 5. Towards Capital 6. Conclusion
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hegel imperialism and Universal History
Science & Society, 2014Co-Authors: Lucia PradellaAbstract:Abstract A growing body of scholarship has addressed Hegel's analysis of the social question and of European expansionism. An equally significant literature has focused on his philosophy of History, discussing its Eurocentrism or even his racist distortions. Study of the link between Hegel's political economy and his philosophy of History reveals the centrality of labor and of historical evolution in his work. This permitted Hegel to overcome, in part, the naturalizing approach of the classical economists and to identify some contradictions of the system. As he also ended up by naturalizing it, however, Hegel promoted European expansionism on the basis of a Eurocentric vision that clashes with the Universalist perspective of the Philosophy of Right.
