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Examines tragedy in Hegel’s Phenomenology of Spirit.
In Tragedies of Spirit, Theodore D. George engages Hegel's Phenomenology of Spirit to explore the philosophical significance of tragedy in post-Kantian continental thought. George follows lines of inquiry originally developed by Nietzsche, Heidegger, Gadamer, and Derrida, and takes as his point of departure the concern that Hegel's speculative philosophy forms a summit of modernity that the present historical time is called to interrogate. Yet, George argues that Hegel's larger speculative ambitions in the Phenomenology compel him to turn to the resource of tragedy in order to give voice to issues of incommensurability, discontinuity, otherness, strife, and crisis. From this standpoint, Hegel's interest in the tragic proves to be more pervasive and to run deeper than has previously been recognized. The author shows that Hegel's reliance upon the tragic not only stretches and tests assumptions of speculative philosophy, but also illuminates original insights into human finitude. While situating Hegel's approach to tragedy as part of a broader response to Kant, George also contextualizes Hegel's interest in tragedy with reference to figures in German Idealism and Romanticism, such as Schelling, Hölderlin, and Schlegel.
The collapse of socialism at the end of the twentieth century brought devastating changes to Mongolia. Economic shock therapy—an immediate liberalization of trade and privatization of publicly owned assets—quickly led to impoverishment, especially in rural parts of the country, where Tragic Spirits takes place. Following the travels of the nomadic Buryats, Manduhai Buyandelger tells a story not only of economic devastation but also a remarkable Buryat response to it—the revival of shamanic practices after decades of socialist suppression. Attributing their current misfortunes to returning ancestral spirits who are vengeful over being abandoned under socialism, the Buryats are now at once trying to appease their ancestors and recover the history of their people through shamanic practice. Thoroughly documenting this process, Buyandelger situates it as part of a global phenomenon, comparing the rise of shamanism in liberalized Mongolia to its similar rise in Africa and Indonesia. In doing so, she offers a sophisticated analysis of the way economics, politics, gender, and other factors influence the spirit world and the crucial workings of cultural memory.
A look at the life and work of pioneering social scientist Max Weber. Diggins connects the critical moments of Weber's life--in particular, his experience of America--to his ideas on power, capitalism, bureaucracy, and science. He argues that Weber's emphasis on such topics as rapaciousness, hypocrisy, and deception illuminate the dilemmas of modern American politics.
Robert R. Williams offers a bold new account of divergences and convergences in the work of Hegel and Nietzsche. He explores four themes - the philosophy of tragedy; recognition and community; critique of Kant; and the death of God - and explicates both thinkers' critiques of traditional theology and metaphysics.
"Philosophers, theologians, and literary critics welcome Anderson's stunning translation since Hamann is gaining renewed attention, not only as a key figure of German intellectual history, but also as an early forerunner of postmodern thought. Relationships between Enlightenment, Counter Enlightenment, and Idealism come to the fore as Hegel reflects on Hamann's critiques of his contemporaries Immanuel Kant, Moses Mendelssohn, J.G. Herder, and F.H. Jacobi." "This book is essential both for readers of Hegel or Hamann and for those interested in the history of German thought, the philosophy of religion, language and hermeneutics, or friendship as a philosophical category."--Jacket.
Why did Greek tragedy and "the tragic" come to be seen as essential to conceptions of modernity? And how has this belief affected modern understandings of Greek drama? In Genealogy of the Tragic, Joshua Billings answers these and related questions by tracing the emergence of the modern theory of the tragic, which was first developed around 1800 by thinkers associated with German Idealism. The book argues that the idea of the tragic arose in response to a new consciousness of history in the late eighteenth century, which spurred theorists to see Greek tragedy as both a unique, historically remote form and a timeless literary genre full of meaning for the present. The book offers a new interpretation of the theories of Schiller, Schelling, Hegel, Hölderlin, and others, as mediations between these historicizing and universalizing impulses, and shows the roots of their approaches in earlier discussions of Greek tragedy in Germany, France, and England. By examining eighteenth-century readings of tragedy and the interactions between idealist thinkers in detail, Genealogy of the Tragic offers the most comprehensive historical account of the tragic to date, as well as the fullest explanation of why and how the idea was used to make sense of modernity. The book argues that idealist theories remain fundamental to contemporary interpretations of Greek tragedy, and calls for a renewed engagement with philosophical questions in criticism of tragedy.