Böcker av Robert B. Pippin

Modernism as a Philosophical Problem, 2e presents a new interpretation of the negative and critical self--understanding characteristic of much European high culture since romanticism and especially since Nietzsche, and answers the question of why the issue of modernity became a philosophical problem in European tradition.

"Heidegger claimed that Western philosophy ended, failed even, in the German Idealist tradition. In The Culmination, Robert B. Pippin explores the ramifications of this charge through a masterful survey of Western philosophy, especially Heidegger's critiques of Hegel and Kant. Pippin argues that Heidegger's basic concern was to determine sources of meaning for human life, particularly those that had been obscured by Western philosophy's attention to reason. The Culmination offers a new interpretation of Heidegger, German Idealism, and the fate of Western rationalism"--

In his Berlin lectures on fine art, Hegel argued that art involves a unique form of aesthetic intelligibility - the expression of a distinct collective self-understanding that develops through historical time. This title offers a sophisticated exploration of Hegel's position.

Friedrich Nietzsche is one of the most elusive thinkers in the philosophical tradition. Nonetheless, certain readings of his work have become standard and influential. This title challenges various traditional views, taking the philosopher at his word when he says that his writing can best be understood as a kind of psychology.

This important book argues that Henry James reveals in his fiction a sophisticated theory of moral understanding and moral motivation. The claim is that in his writing James is engaged in a distinctive kind of original thinking and reflecting on modern moral life.

In this important collection of essays Robert Pippin takes issue with some prominent assessments of what is or is not philosophically at stake in the idea of a modern revolution in Western civilisation, and presents an alternative view. This volume will interest philosophers, literary theorists, and social and political theorists.

This fresh and original book argues that the central questions in Hegel's practical philosophy are the central questions in modern accounts of freedom: What is freedom, or what would it be to act freely? Is it possible so to act? And how important is leading a free life? Robert Pippin argues that the core of Hegel's answers is a social theory of agency, the view that agency is not exclusively a matter of the self-relation and self-determination of an individual but requires the right sort of engagement with and recognition by others. Using a detailed analysis of key Hegelian texts, he develops this interpretation to reveal the bearing of Hegel's claims on many contemporary issues, including much-discussed core problems in the liberal democratic tradition. His important study will be valuable for all readers who are interested in Hegel's philosophy and in the modern problems of agency and freedom.

This is the most important book on Hegel to have appeared in the past ten years. Robert Pippin offers a completely new interpretation of Hegel's idealism, which focuses on Hegel's appropriation and development of kant's theoretical project. Hegel is presented neither as a precritical metaphysician nor as a social theorist, but as a critical philosopher whose disagreements with Kant, especially on the issue of intuitions, enrich the idealist arguments against empiricism, realism and naturalism. In the face of the dismissal of absolute idealism as either unintelligible or implausible, Pippin explains and defends an original account of the philosophical basis for Hegel's claims about the historical and social nature of selfconsciousness, and so of knowledge itself.

The Persistence of Subjectivity examines several approaches to, and critiques of, the core notion in the self-understanding and legitimation of the modern, 'bourgeois' form of life: the free, reflective, self-determining subject. Since it is a relatively recent historical development that human beings think of themselves as individual centers of agency, and that one's entitlement to such a self-determining life is absolutely valuable, the issue at stake also involves the question of the historical location of philosophy. What might it mean to take seriously Hegel's claim that philosophical reflection is always reflection on the historical 'actuality' of its own age? Discussing Heidegger, Gadamer, Adorno, Leo Strauss, Manfred Frank, and John McDowell, Robert Pippin attempts to understand how subjectivity arises in contemporary institutional practices such as medicine, as well as in other contexts such as modernism in the visual arts and in the novels of Marcel Proust.

In the most influential chapter of his most important philosophical work, the Phenomenology of Spirit, Hegel makes the central and disarming assertions that "e;self-consciousness is desire itself"e; and that it attains its "e;satisfaction"e; only in another self-consciousness. Hegel on Self-Consciousness presents a groundbreaking new interpretation of these revolutionary claims, tracing their roots to Kant's philosophy and demonstrating their continued relevance for contemporary thought. As Robert Pippin shows, Hegel argues that we must understand Kant's account of the self-conscious nature of consciousness as a claim in practical philosophy, and that therefore we need radically different views of human sentience, the conditions of our knowledge of the world, and the social nature of subjectivity and normativity. Pippin explains why this chapter of Hegel's Phenomenology should be seen as the basis of much later continental philosophy and the Marxist, neo-Marxist, and critical-theory traditions. He also contrasts his own interpretation of Hegel's assertions with influential interpretations of the chapter put forward by philosophers John McDowell and Robert Brandom.

Hegel frequently claimed that the heart of his entire system was a book widely regarded as among the most difficult in the history of philosophy, The Science of Logic. This is the book that presents his metaphysics, an enterprise that he insists can only be properly understood as a "logic," or a "science of pure thinking." Since he also wrote that the proper object of any such logic is pure thinking itself, it has always been unclear in just what sense such a science could be a "metaphysics." Robert B. Pippin offers here a bold, original interpretation of Hegel's claim that only now, after Kant's critical breakthrough in philosophy, can we understand how logic can be a metaphysics. Pippin addresses Hegel's deep, constant reliance on Aristotle's conception of metaphysics, the difference between Hegel's project and modern rationalist metaphysics, and the links between the "logic as metaphysics" claim and modern developments in the philosophy of logic. Pippin goes on to explore many other facets of Hegel's thought, including the significance for a philosophical logic of the self-conscious character of thought, the dynamism of reason in Kant and Hegel, life as a logical category, and what Hegel might mean by the unity of the idea of the true and the idea of the good in the "Absolute Idea." The culmination of Pippin's work on Hegel and German idealism, this is a book that no Hegel scholar or historian of philosophy will want to miss.

Offers an argument that the study of historical figures is not only an interpretation of their views, but can be understood as a form of philosophy itself. Examining a number of philosophers to explore the nature of this interanimation, this book presents an assortment of thoughtful examples of historical commentary that enact philosophy.