By Elliot L. Jurist
Are Hegel and Nietzsche philosophical opposites? Can twentieth-century Continental philosophers be classified as both Hegelians or Nietzscheans? during this e-book Elliot Jurist locations Hegel and Nietzsche in dialog with one another, reassessing their courting in a fashion that affirms its complexity. Jurist examines Hegel's and Nietzsche's declare that philosophy and tradition are associated and explicates many of the meanings of "culture" of their work--in specific, the distinction either thinkers draw among old and sleek tradition. He evaluates their positions at the failure of contemporary tradition and at the have to enhance conceptions of happy company. it truly is Jurist's unique contribution to target the mental sensibility that informs the venture of either philosophers. Writing in an admirably transparent kind, he strains the continuing legacy of Hegel's and Nietzsche's inspiration in Adorno, Habermas, Honneth, Jessica Benjamin, Heidegger, Derrida, Lacan, and Butler.
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Extra info for Beyond Hegel and Nietzsche: Philosophy, Culture, and Agency (Studies in Contemporary German Social Thought)
But Kant asks something else: What are we? in a very precise moment of history. Kant’s question appears as an analysis of both us and our present. I think this aspect of philosophy took on more and more importance. Hegel, Nietzsche. . Foucault locates the source of Hegel’s and Nietzsche’s rejection of the Cartesian myth in the Enlightenment. In emphasizing Kant as the crucial predecessor for both Hegel and Nietzsche, he seems not to give much credence to earlier challenges to Descartes. In Spinoza, for example, we find a protest against the disconnected, disembodied nature of the Cartesian hero.
It is well known that Hegel initially welcomed the spread of Napoleonic influence through Germany. During his time in Jena, as he began his academic career and first experimented with a system of philosophy, he still planned to found a journal that would focus on culture générale, emulating French literary reviews. It is also worth recalling Hegel’s praxis as an educational reformer. Under the guidance of his older colleague and friend, Friedrich Immanuel Niethammer, Hegel became an advocate of classical neo-humanism during his tenure as rector of the gymnasium at Nuremberg.
Hegel agrees with Descartes, of course, that philosophy can attain knowledge through rationality, and, in particular, that rationality ensures evolution from a personal to a universal standpoint. I shall have more to say about Hegel’s response to the Cartesian myth and to Descartes himself in the last section of this chapter. It is important to appreciate that, when he invokes rationality, Hegel is defending an expanded notion of rationality that does not restrict itself to the thinking mind of the individual.