As I show in sections I and II , these processes are characterised by Hegel as steps of an actualization of freedom insofar they liberate us from our given nature without suppressing it and bring forth a second nature that gives freedom the consistency of living reality.
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However, while these processes constitute forms of liberation, they are at the same time forms of social subjection, involving discipline and normalization, the subjection to the will of another, and the adaption to the given necessities of the social world. Therefore, the completion of the process of liberation seems to require a third sphere that allows individuals to relate, collectively and politically, to the second nature thus produced. In order for the second nature of spirit to be a self-constitutive actualization of freedom, ethical life thus requires a specific political dimension that I turn to in section III.
While this political process is only possible on the basis of the republican infrastructures of family and civil society, it at the same time calls these infrastructures into question.
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Although Hegel himself does not develop this dimension properly, his conception of second nature points towards the desideratum of a politics of second nature. I will close the discussion of this political dimension in section IV by pointing out the general and diagnostic dimensions that such a politics of second nature can help us elaborate. Khurana ed.
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The Freedom of Life: Hegelian Perspectives , It is, by now, a well-established thesis that one major path that runs from Kant, through Fichte It is less known and has been less frequently the object of study that from Kant to Hegel a new idea of life takes shape as well.
Even less taken into account is the fact that these two paths from Kant to Hegel might be systematically intertwined. If the notion of life in German Idealism is discussed at all, it has been discussed mostly in dealing with the philosophies of nature and biology of Kant and his successors. This framing is, of course, not wrong in itself; yet to my mind we can only fully account for the thought of what is living and the new interest that the idealist philosophies of nature actually deserve if we regard life as a practical notion.
In various accounts of German Idealism, life is not only regarded as an analogue of a self-grounded order, but figures furthermore as a precondition of the actuality of freedom: It is in being alive that we might become free.
Schoberth, Wolfgang 1958-
How exactly this is so is of course not only a very complicated issue but also a contested one among Kant and his successors. To speak and act in the first person means to speak and act as the second person of a second person. But if that is so, what defines a relation between different beings as second personal? How is a second personal relation established or entered? And what fundamental normative implications does it have for the ones engaged in it?
The conference will relate insights from these two perspectives and investigate their implications for issues in ethics and meta-ethics, political and social philosophy, philosophy of law and language. Among the questions to be addressed are: What is the relation between the first, the second, and the third person? What defines an interpersonal relation as second personal and in what ways can we fail to actualize this type of relation?
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How does a transcendental account of the second personal stance as the condition of possibility of normativity relate to the genealogical account of interpersonal recognition as the result of political and historical struggles? And finally: under which circumstances and in what way may the ideal of a second personal relation and of mutual recognition turn out to be ideological? Internationales Jahrbuch des deutschen Idealismus , Although colonialism is only a marginal topic in Kant's writings, his remarks on the legitimacy o As Kant is a main representative of enlightenment thinking and a herald of emancipatory theory, any putative endorsement or critique of colonialism on his part would seem to have far reaching implications: Kant's stance, whatever it turns out to be, could be understood as representative of the ways in which Western Enlightenment might be complicit with or, on the contrary, offer a resource for overcoming colonial oppression.
This volume does not address the broader question of the general relation of enlightenment and colonialism directly but rather turns to the more limited task of getting clear about Kant's actual position regarding colonialism. Bruderschaft der Kritik: Adorno und Foucault. Critical Theory and the Digital Culture-Industry.
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Die theoretische Form der kritischen Theorie. Erinnerungskultur und Kulturindustrie. Grundbegriff: Kritik. Kritische Theorie als reflektierter Marxismus. Institutional Login. LOG IN.
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