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the totality of norms according to which we can justify our beliefs and actions. The important point is that we cannot justify anything except in such a normative logical space of reasons. So no kind of distinctively human rational cognition and action is articulatable or intelligible independently of such norms. In a phenomenological-hermeneutical jargon, these norms constitute a horizon, a perspective in which we can make anything intelligible to ourselves. Additionally, these norms are socio-historically articulated. Geist is the dynamic process of these norms and their transformations in human history. Hegel calls different articulations of these norms "shapes (Gestalten) of spirit". It should be added that any shape of spirit could collapse under the pressure of internal or external forces (such as internal inconsistencies in those norms or being faced with new forms of life with different norms) which lead to a crisis for the authority of those norms. But because of the actual plurality of shapes of spirit (or forms of life) any account of human agency which is socio-historical is in danger of getting into relativism. So
Hegelian idealism is not a kind of return to pre-Kantian and pre-critical dogmatic metaphysics, but is trying to go beyond the Kantian critical project on the one hand, and historicist critiques of Kantian transcendental philosophy on the other.
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Pippin, is that epistemology is metaphysic because to be is to be determinately intelligible. Much of Hegel's project, in Pippin's reading, is a continuation rather than a reversal of the
Kantian critique of dogmatic metaphysics. Hegel is not doing ontological logic, but is doing logic as metaphysics, which is a continuation of transcendental logic. Logic as metaphysics is the science of pure thought, or the thought of thought.
625:. But according to the non-metaphysical interpretations of Hegel (such as Pippin's, Pinkard's and Redding's) there is a distinctive feature of the Hegelian approach - mutual recognition as the condition of free, self-determined and so authentic rational agency - which can transcend the alleged dangers of socio-historical relativism or, on the other hand, returning to dogmatic metaphysics or trans-historical subjectivity.
682:. Generally speaking, Pippin's argument is that modernity is "never-ending", that it is an attempt to bring greater rational transparency to all of our social practices and that much of the self-hatred of modern high culture is motivated by attempts to bring such transparency to areas where it had previously not existed. This process may never be completed but once it is begun, it cannot be stopped.
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was a major contribution to Hegel studies. In it Pippin portrays Hegel as a thinker with fewer metaphysical commitments than are traditionally attributed to him. Hegel's claims about the "Absolute" and "Spirit" are interpreted in a more epistemological vein. A central thesis of Hegel's, according to
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According to Pippin's non-metaphysical interpretation of Hegel, the
Hegelian "Geist" (which is usually translated as "Spirit") is not a divine spiritual being, and accordingly Hegel's idealism is not a defense of monistic pantheism. According to Pippin, the Hegelian "Geist" should be understood as
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648:. A similar movement to interpret Hegel as a "category-theorist" has been inspired in Germany by Klaus Hartmann.
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Pippin earned his BA in
English from Trinity College in Hartford, Connecticut. and his Ph.D. in philosophy from
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Hollywood
Westerns and American Myth: The Importance of Howard Hawks and John Ford for Political Philosophy
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Kant and the
Problem of Transcendental Philosophy: Unity and Form in the "Critique of Pure Reason"
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and others, as well as influencing less historically oriented philosophers of mind such as
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Nietzsche, moraliste français: La conception nietzschéenne d'une psychologie philosophique
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Such a revisionist reading of Hegel has gained a following, inspiring important works by
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Modernism as a
Philosophical Problem: On the Dissatisfactions of European High Culture
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Modernism as a
Philosophical Problem: On the Dissatisfactions of European High Culture
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Talk - Radical
Finitude in the Anti-Idealist Modern European Philosophical Tradition
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among his colleagues. In 2009 he held the
Spinoza Chair of Philosophy at the
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Philosophy by Other Means: The Arts in Philosophy and Philosophy in the Arts
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Hegel on Self-Consciousness: Desire and Death in the Phenomenology of Spirit
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Hegel's Realm of Shadows: Logic as Metaphysics in Hegel's Science of Logic
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The Philosophical Hitchcock: "Vertigo" and the Anxieties of Unknowingness
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Robert Pippin and Film: Politics, Ethics, and Psychology after Modernism
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The Culmination: Heidegger, German Idealism, and the Fate of Philosophy
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After the Beautiful: Hegel and the Philosophy of Pictorial Modernism
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These ideas could be attributed to many other philosophers, such as
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Kant's Theory of Form: An Essay on the 'Critique of Pure Reason'
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and later modernist avant-gardes to the intellectual trends of
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Members of the German National Academy of Sciences Leopoldina
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Hegel’s Practical Philosophy: Rational Agency as Ethical Life
881:"The Spinoza Chair - Philosophy - University of Amsterdam"
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Fatalism in American Film Noir: Some Cinematic Philosophy
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The Persistence of Subjectivity: On the Kantian Aftermath
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Hegel's Idealism: The Satisfactions of Self-Consciousness
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Hegel's Idealism: The Satisfactions of Self-Consciousness
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Metaphysical Exile: On J. M. Coetzee's Jesus Fictions
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and Hans Joas (Frankfurt a.M.: Campus Verlag, 2005).
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Interanimations: Receiving Modern German Philosophy
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869:Wirtschaftsspiegel ThĂĽringen: Robert B. Pippin
791:(Princeton: Princeton University Press, 2011).
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1055:Recent publications available to download
997:"Philosophers Win Guggenheim Fellowships"
825:Filmed Thought: Cinema as Reflective Form
785:(New Haven: Yale University Press, 2010).
694:(New Haven: Yale University Press, 1982).
69:Learn how and when to remove this message
833:(Oxford: Oxford University Press, 2021).
298:. That same year, he was elected to the
32:This article includes a list of general
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724:Henry James and Modern Moral Life
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254:(born September 14, 1948) is an
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339:Georg Wilhelm Friedrich Hegel
120:Pennsylvania State University
1028:, Bloomsbury, 2022, 280pp.,
730:Hegel on Ethics and Politics
999:. Daily Nous. 10 April 2019
754:(Paris: Odile Jacob, 2005).
421:The Phenomenology of Spirit
317:. In 2019 he was awarded a
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973:"Guggenheim 2019 Fellows"
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241:) interpretation of Hegel
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302:. Since 2014 he is PhD
296:University of Amsterdam
278:under the direction of
237:, non-metaphysical (or
164:Postanalytic philosophy
134:Contemporary philosophy
53:more precise citations.
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760:Thus Spoke Zarathustra
680:deconstructive thought
1095:Hegelian philosophers
319:Guggenheim fellowship
264:University of Chicago
203:History of philosophy
907:search.amphilsoc.org
903:"APS Member History"
428:The Science of Logic
270:Education and career
256:American philosopher
252:Robert Buford Pippin
108:Portsmouth, Virginia
16:American philosopher
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286:, where he counted
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325:Philosophical work
308:Uppsala University
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110:, U.S.
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