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Hegel and Plato are united as political theorists by the convergence of their philosophical aspirations. But their political writings manifest the general disparities involved in their particular ways of seeking to fulfil these aspirations. Professor Browning compares the political thought of Plato and Hegel by locating their political theorizing within the context of their divergent modes of philosophizing.
Hegel and Plato are united as political theorists by the convergence of their philosophical aspirations. But their political writings manifest the general disparities involved in their particular ways of seeking to fulfil these aspirations. Professor Browning compares the political thought of Plato and Hegel by locating their political theorizing within the context of their divergent modes of philosophizing.
Few twenty-first century academics take seriously mysticism's claim that we have direct knowledge of a higher or more “inner” reality or God. But Philosophical Mysticism argues that such leading philosophers of earlier epochs as Plato, G. W. F. Hegel, Ludwig Wittgenstein, and Alfred North Whitehead were, in fact, all philosophical mystics. This book discusses major versions of philosophical mysticism beginning with Plato. It shows how the framework of mysticism's higher or more inner reality allows nature, freedom, science, ethics, the arts, and a rational religion-in-the-making to work together rather than conflicting with one another. This is how philosophical mysticism understands the relationships of fact to value, rationality to ethics, and the rest. And this is why Plato's notion of ascent or turning inward to a higher or more inner reality has strongly attracted such major figures in philosophy, religion, and literature as Aristotle, Plotinus, St Augustine, Dante Alighieri, Immanuel Kant, Hegel, William Wordsworth, Ralph Waldo Emerson, Emily Dickinson, Whitehead, and Wittgenstein. Wallace's Philosophical Mysticism brings this central strand of western philosophy and culture into focus in a way unique in recent scholarship.
For six centuries, Plato has held German philosophy in his grip. Brill’s Companion to German Platonism examines how German thinkers have interpreted Plato and how in turn he has decisively influenced their thought. Under the editorship of Alan Kim, this companion gathers the work of scholars from four continents, writing on figures from Cusanus and Leibniz to Husserl and Heidegger. Taken together, their contributions reveal a characteristic pattern of “transcendental” interpretations of the mind’s relation to the Platonic Forms. In addition, the volume examines the importance that the dialogue form itself has assumed since the nineteenth century, with essays on Schleiermacher, the Tübingen School, and Gadamer. Brill’s Companion to German Platonism presents both Plato and his German interpreters in a fascinating new light.
An ambitious reinterpretation and defense of Plato’s basic enterprise and influence, arguing that the power of his myths was central to the founding of philosophical rationalism. Plato’s use of myths—the Myth of Metals, the Myth of Er—sits uneasily with his canonical reputation as the inventor of rational philosophy. Since the Enlightenment, interpreters like Hegel have sought to resolve this tension by treating Plato’s myths as mere regrettable embellishments, irrelevant to his main enterprise. Others, such as Karl Popper, have railed against the deceptive power of myth, concluding that a tradition built on Platonic foundations can be neither rational nor desirable. Tae-Yeoun Keum challenges the premise underlying both of these positions. She argues that myth is neither irrelevant nor inimical to the ideal of rational progress. She tracks the influence of Plato’s dialogues through the early modern period and on to the twentieth century, showing how pivotal figures in the history of political thought—More, Bacon, Leibniz, the German Idealists, Cassirer, and others—have been inspired by Plato’s mythmaking. She finds that Plato’s followers perennially raised the possibility that there is a vital role for myth in rational political thinking.
This book relates Hegel to preceding and succeeding political philosophers. The Hegelian notion of the interdependence of political philosophy and its history is demonstrated by the links established between Hegel and his predecessors and successors. Hegel's political theory is illuminated by essays showing its critical assimilation of Plato and Hobbes, and by studies reviewing subsequent critiques of its standpoint by Stirner, Marx and Collingwood. The relevance of Hegel to contemporary political philosophy is highlighted in essays which compare Hegel to Lyotard and Rawls.
Originally published in 1949. Huntington Cairns identifies the views that major Western philosophers took on law, the problems they considered significant about law, and the nature of the solutions they proposed. This book develops ideas discussed in Cairns' Law and the Social Sciences (1935) and Theory of Legal Science (1941). The object of these three volumes is the same: to construct the foundation of a theory of law that is the necessary antecedent to a possible jurisprudence. The inventory of philosophers that Cairns examines includes Plato, Aristotle, Cicero, Aquinas, Hobbes, Spinoza, and Hegel.
This is a book about the relationship of the two traditions of Platonic interpretation -- the indirect and the direct traditions, the written dialogues and the unwritten doctrines. Kramer, who is the foremost proponent of the Tubingen School of interpretation, presents the unwritten doctrines as the crown of Plato's system and the key revealing it. Kramer unfolds the philosophical significance of the unwritten doctrines in their fullness. He demonstrates the hermeneutic fruitfulness of the unwritten doctrines when applied to the dialogues. He shows that the doctrines are a revival of the presocratic theory renovated and brought to a new plane through Socrates. In this way, Plato emerges as the creator of classical metaphysics. In the Third Part, Kramer compares the structure of Platonism, as construed by the Tubingen School, with current philosophical structures such as analytic philosophy, Hegel, phenomenology, and Heidegger. Of the five appendices, the most important presents English translations of the ancient testimonies on the unwritten doctrines. These include the "self-testimonies of Plato." There is also a bibliography on the problem of the unwritten doctrines.
In a critique of Heidegger that respects his path of thinking, Francisco Gonzalez looks at the ways in which Heidegger engaged with Plato’s thought over the course of his career and concludes that, owing to intrinsic requirements of Heidegger’s own philosophy, he missed an opportunity to conduct a real dialogue with Plato that would have been philosophically fruitful for us all. Examining in detail early texts of Heidegger’s reading of Plato that have only recently come to light, Gonzalez, in parts 1 and 2, shows there to be certain affinities between Heidegger’s and Plato’s thought that were obscured in his 1942 essay “Plato’s Doctrine of Truth,” on which scholars have exclusively relied in interpreting what Heidegger had to say about Plato. This more nuanced reading, in turn, helps Gonzalez provide in part 3 an account of Heidegger’s later writings that highlights the ways in which Heidegger, in repudiating the kind of metaphysics he associated with Plato, took a direction away from dialectic and dialogue that left him unable to pursue those affinities that could have enriched Heidegger’s own philosophy as well as Plato’s. “A genuine dialogue with Plato,” Gonzalez argues, “would have forced [Heidegger] to go in certain directions where he did not want to go and could not go without his own thinking undergoing a radical transformation.”