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2020
A widespread view about early social functionalism is that its account of functional explanation was underpinned by an analogy between biological organisms and societies that suggested pseudo-explanations about the latter. I will challenge this view through a case study of the use G.W.F. Hegel made of the organismic analogy for the purpose of concept development in his theory of the state. My claim will be that the dismissal of this analogy is premature for two reasons. First, to claim that the organismic analogy figured among the premises of an analogical argument and, thus, as explanans in an explanation misses its point. For Hegel made use of the analogy to model the apparent close cooperation among the parts of the state and, thus conceptualize its characteristic structure in terms of organization: the mutual dependence among distinct structures generated by the state as a whole. Second, the organizational view of social functions thus suggested by the organismic analogy has not obviously been made obsolete by evolutionary theory. Instead, reconsidering the organismic analogy in light of contemporary philosophy of biology puts an account of social functions that has fallen from view (and from grace) in the contemporary discussion back in focus: the organizational account.
History and Philosophy of The Life Sciences , 2022
This paper investigates Hegel's account of the animal organism as it is presented in the Philosophy of Nature, with a special focus on its normative implications. I argue that the notion of "organisation" is fundamental to Hegel's theory of animal normativity. The paper starts by showing how a Hegelian approach takes up the scientific image of organism and assigns a basic explanatory role to the notion of "organisation" in its understanding living beings. Moving from this premise, the paper turns to the group of accounts in contemporary theoretical biology known as "organisational accounts" (OA), which offer a widely debated strategy for naturalizing teleology and normativity in organisms. As recent scholarship recognizes, these accounts explicitly rely on insights from Kant and Post-Kantianism. I make the historical and conceptual argument that Hegel's view of the organism shares several basic commitments with OAs, especially regarding the notion of "organisational closure". I assess the account of normativity that such accounts advance and its implications for how we approach Hegel. Finally, I argue that the notion of "organisation" is more fundamental to Hegel's theory of animal normativity than the Aristotelian notion of "Gattung" or "species", which by contrast appears derivative-at least in the Philosophy of Nature and the Lectures-and does not play the central role in his account maintained by some scholars.
Revista Eletrônica Estudos Hegelianos, 2019
In this article, I explore the metaphysical foundations of Hegel's social philosophy. Basing myself on an exegetical approach to Hegel's general metaphysical framework for finite reality which has been popular in the recent literature on Hegel, and which assigns crucial roles to objective kinds ("concepts") and teleological structures, I examine to what extent Hegel can be seen as applying this framework also to social entities. After summarizing the general exegetical approach in the first three sections, I argue that Hegel sees social reality as ordered by objective, teleologically structured kinds, and use Hegel's analogy between organism and state to get clearer about the relevant understanding of teleology (or social functions). I argue that Hegel fails to resolve an important problem for his approach, namely the absence of a proper social analogue to biological reproduction and inheritance, and propose a form of social teleological explanation that is apt to fill the resulting gap in Hegel's theory. I also indicate ideas in Hegel's approach to social ontology that are of interest independently of Hegel's normative views on society and politics.
Focusing on the political thought of Schelling and Hegel - beginning with the early texts (1796–1802), then moving briefly to Hegel’s well known Philosophy of Right (1821) – this essay revisits the Romantic-Idealist theory of the organic state by returning to its genesis in the turbulent political, cultural and scientific debates of the post-Revolutionary period. Given the controversial nature of its historical (mis)appropriations, the organic idea of the state has become synonymous with totality and closure. This essay argues, however, that the contemporary rejection of organicism relies on narrow interpretations of Romantic and Idealist notions of organic life, interpretations that fail to do justice to the complex organismic philosophies emerging in the early nineteenth century. In order to move beyond the Enlightenment idea of a contractual state, Hegel and Schelling read the political through the organic. What gets carried over in this translation is not simply a logical principle of organic unity, but the entire system of relations that comprise organismic life. Departing from the Kantian concept of the organic, where parts are regulated by the whole, Hegel and Schelling open their systems of thought, consciously or not, to more organismic forces. The organismic refers to uncontrollable forces within the organism, such as illness, disease and death, which run counter to the whole. Instead of viewing the organic in strictly metaphorical terms, Schelling and Hegel’s concept of political life maintains a relation to the overdetermined genetic and biological processes of the organism, material processes that unsettle totalized structures.
Sydney Studies in Religion, 2008
This article discusses three topics that have been the subject of debate in recent scholarship on Hegel's social and political philosophy: first, the relevance of Hegel's systematic metaphysics for interpreting Hegel's social and political writings; second, the relation between recognition (Anerkennung), social institutions, and rational agency; and third, the connection between the constellation of institutions and norms that Hegel calls "ethical life" (Sittlichkeit) and Hegel's theory of freedom. This article provides a critical overview of the positions in these three debates. In the case of the first debate, I clarify the conceptual terrain by distinguishing between several kinds of systematicity that are at issue. In the case of the second debate, I argue that the views of two of the major participants, Axel Honneth and Robert Pippin, are in fact compatible. In the case of the third debate, I seek to clarify the connection in Hegel between two different ideas of freedom in ethical life, each of which has been emphasized by different interpreters of Hegel: the idea of freedom as non-alienation and the idea of freedom as social freedom. I conclude with a discussion of the ways in which ethical life, for Hegel, enables the freedom of individuals. 1 | INTRODUCTION This article discusses recent work on Hegel's social and political philosophy. In Section 2, I introduce two basic concepts of Hegel's social and political thought, familiarity with which is presupposed in the rest of the discussion: Hegel's concept of recognition (Anerkennung) and his doctrine of ethical life (Sittlichkeit). The rest of the article is organized around three topics that have been both prominent and controversial in recent scholarship: first, the relation of Hegel's social and political philosophy to his philosophical system as a whole (Section 3) 1 ; second, the function of social and political institutions and institutionally-mediated recognition in Hegel's account of action and agency (Section 4); and third, Hegel's theory of social and political freedom and its relation to his theory of ethical life (Section 5).
Ethos, 2019
The aim of this study is to investigate the possibility of unity within civil society by appealing to Hegel's thoughts mainly focusing on the Philosophy of Right. It will be argued that Hegel's theory of the corporation and recognition provide the ground for this unity. According to Hegel, civil society cannot be characterized as a social unit which is dominated by relations that are merely built on self-interests. He argues that the unity can be developed among the members of civil society on the ground of the recognition provided in the corporation. The corporation develops unity by combining particular interests of the individuals and common ends of the corporation through the activity performed. It does that by providing mutual recognition. The mutual recognition provided within the corporation constitutes the basis of the unity created in civil society. In this article, it is concluded that Hegel's theory of mutual recognition might be helpful in showing that unity can be developed within society, but his theory of the corporation is not adaptable today.
Hegel Bulletin, 2020
In the Philosophy of Right Hegel argues that modern life has primarily produced an individualised freedom that conflicts with the communal forms of life that was constitutive of Greek ethical life. This individualised freedom is fundamentally unsatisfactory, but it is in modernity seemingly resolved into a more adequate form of social freedom in the family, aspects of civil society and ultimately the state. This paper examines if Hegel’s state can function as a community and by so doing provide satisfaction to the need for a substantial ethical life that runs through Hegel’s social thought. It also examines why Hegel does not provide a detailed analysis of community, as a distinct sphere between the private and the public political sphere in the Philosophy of Right and why it is not a key platform of his social freedom.
Mind & Society, 2013
This paper explores the implications of the recent revival of Hegel studies for the philosophy of economics. We argue that Hegel's theory of Objective Spirit anticipates many elements of modern approaches in cognitive sciences and of the philosophy of mind, which adopt an externalist framework. In particular, Hegel preempts the theories of social and distributed cognition. The pivotal elements of Hegelian social ontology are the continuity thesis, the performativity thesis, and the recognition thesis, which, when taken together, imply that all mental processes are essentially dependent on externalizations, with the underlying pattern of actions being performative. In turn, performative action is impossible without mutual recognition in an intersubjective domain. We demonstrate the implications for economic theory in sketching an externalist approach to institutions and preferences.
The Southern Journal of Philosophy, 2010
The Review of Metaphysics, 2015
This paper presents what we call 'Hegel's philosophy of biology' to a target audience of both Hegel scholars and philosophers of biology. It also serves to introduce a special issue of the Hegel Bulletin entirely dedicated to a first mapping of this yet to be explored domain of Hegel studies. We submit that Hegel's philosophy of biology can be understood as a radicalization of the Kantian approach to organisms, and as prefiguring current philosophy of biology in important ways, especially with regard to the nature of biological organization, the role of teleology in biological explanation, and the relation between life and cognition. 2
Hegel and the Frankfurt School, 2020
While Hegel's metaphysics was long reviled, it has garnered more interest in recent years, with even the so-called non-metaphysical Hegelians starting to explicitly discuss Hegel’s metaphysical commitments. This latest development revives the old question: what are the social-philosophical implications of Hegel’s metaphysics? While others have posed this question, my approach in this chapter is unique insofar as I contrast the former non-metaphysical reading (as developed by Robert Pippin) with a traditional way of interpreting Hegel’s metaphysics and social philosophy, whose lineage includes not Wittgenstein, Sellars, or Brandom, but rather Schelling, Marx, and Adorno. After discussing the two varieties of metaphysics (Sections 1–3), I will argue that my alternative metaphysical Hegel is more realist when it comes to assessing the power of social structures (Section 4), focused on structural freedom rather than agency (Sections 5 and 6), and more empowering for and lenient towards individuals who can make their interests count and are free to be irrational and egoist (Section 7).
Internationales Jahrbuch des Deutschen Idealismus / International Yearbook of German Idealism, 2010
Hegel and Schelling are both known for having pursued projects in the philosophy of nature that begin by dropping the restrictions on teleological judgment Kant establishes in the third Critique. But while Schelling’s philosophy of nature is characterized by a consistent use of force-based explanations and analogical reasoning, Hegel’s philosophy of nature gets its specific character from his rejection of force-based explanations and his critique of the Kantian cause-effect relation. This difference in their approaches can be seen clearly in their differing accounts of the relation between the animal and its environment, accounts they each develop in dialogue with the contemporary physiology. Through an interpretation of these accounts, I argue that Hegel succeeds in developing a philosophical approach to the organism that is free of dubious metaphysical commitments but able to show that the self-determining, self-reproducing unity found in living things is wholly compatible with, but not reducible to, the mechanical and chemical substances and relations of inorganic nature.
Philosophical Books, 1989
in Olaf Breidbach & Wolfgang Neuser (Hg.), Hegels Naturphilosophie in der Dritten Moderne. Bestimmungen, Probleme und Perspektiven. Berlin: VWB - Verlag fuer Wissenschaft und Bildung, 2010, pp.119-135
2019
For two hundred years, people have been trying to make sense of Hegel’s socalled “dialectical method”. Helpfully, Hegel frequently compares this method with the idea of life, or the organic (cf., e.g., PhG 2, 34, 56). This comparison has become very popular in the literature (in, e.g., Pippin, Beiser, and Ng). Typically, scholars who invoke the idea of life also note that the comparison has limits and that no organic analogy can completely explain the nature of the dialectical method. To my knowledge, however, no scholar has attempted to explain exactly where or why the organic analogy falls short. In this paper, I propose to remedy this lack by exploring in depth two different organic models. In brief, I argue that both versions of the organic model require an appeal to something external to the organism, and no such appeal can be made sense of within the dialectical method.
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