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gives both internalist and externalist accounts of reasons and motivations in his conception of agency. That is, he combines his notions, first, that reasons are motivating only when they are part of a »form of life« with, second, his idea that some forms of life may themselves be shown to be more
forfeited but the very life in the service of which self-preservation is itself undertaken becomes without substance, that is, lifeless. Life, therefore, becomes a living death. The aggression accumulated historically under the aegis of the civilizing process reaches a level at which it explodes in a
life’: The systematic relevance of Hegel’s social philosophy«. In: History of the Human Sciences 22 (2009a), p. 58–78. 1 In what follows, whenever social philosophy is referred to, this should be understood to include political philosophy. 2 Cf. Popper (1971) and Lukács (1962). 188 12. Individual
we are to resist simply equating Hegel’s speculative thought with therapy, then this strategy leads back to the first option, since the suggestion to read Hegel as a therapeutic philosopher is motivated by a need to escape Hegel’s grand claims to philosophical justification while avoiding a wholesale
present and future of the general project of an autonomous human life contained in his pure practical rationalism. The political debate constitutes a certain prolongation of the moral debate that he promoted from 1784-85 onwards, following the German translation of Cicero’s De Officiis by the eclectic
overall condition of the world through my actions? On this second issue there is no strict either-or, for it makes sense for self-perfection to be a vehicle for the perfection of the world. Yet there are significantly different ways of thinking about the moral life depending on whether self-cultivation or
»self-externality [Außersichseyn]« (E § 376). It is only this characterization of the idea that has disappeared, as a result of the immanent development of nature itself, and only in the sense that nature, with advent of the phenomenon of life, rises to the level of subjectivity, i. e. to the existence
2. Metaphysics and Common Sense John McDowell’s description of his own project as a sort of »prolegomenon to a reading of the Phenomenology« 1 motivates comparing his philosophy with the system that Hegel sets out in his Outlines for an Encyclopedia of the Philosophical Sciences. McDowell
transform otherwise troubling and inconsistent aspects of Fichte’s Idealism into integral parts of a living philosophy that addresses the realities of contemporary life, and the lives of women in particular, in Mexico, Central and South America, and the Caribbean. By eliminating the false presupposition
) own earlier idyllic life. 2 In a further interpretive move, the reference to a previous pastoral life, as invoked by Poussin, may even be attributed not to an individual human being, however anonymous, but to the human being as such and in general whose existence takes place, at least partially