Historical Time, Mind and Critical Philosophy of History

1991 ◽  
pp. 23-54 ◽  
Author(s):  
Oliver W. Holmes
Keyword(s):  
Philosophy Of History ◽  
Historical Time ◽  
Critical Philosophy

Hegel and the End of History

1991 ◽  
Vol 12 (1-2) ◽  
pp. 15-23
Author(s):  
Rüdiger Bubner
Keyword(s):  
Nineteenth Century ◽  
Historical Thinking ◽  
Philosophy Of History ◽  
List Type ◽  
Historical Time ◽  
End Of History ◽  
The End Of History

In what follows Hegel's philosophy of history as the zenith in historical thinking will be considered from three perspectives.II will begin by discussing the two major reactions among Hegel's nineteenth century successors to the problem of historical finality.IIThen I will go back to Hegel himself in order the analyze the speculative claims of his system with regard to historical time.IIIAnd finally, I will clarify the role played by those formal structures in historical reflexion which continue to fuel the controversy over what Hegel meant by the end of history.

scholarly journals Benjamin’s Profane Uses of Theology: The Invisible Organon

Religions ◽  
2019 ◽  
Vol 10 (2) ◽  
pp. 93
Author(s):  
Francisco Naishtat
Keyword(s):  
Literary Criticism ◽  
Philosophy Of Language ◽  
Jorge Luis Borges ◽  
Philosophy Of History ◽  
Language Theory ◽  
Historical Time ◽  
Theological Perspective ◽  
Theory Of History ◽  
The One ◽  
Historical Past

Invisible, but suggestive and fruitful; deprived of any reference to doctrine or ultimate assertive foundations, but nevertheless used in Benjamin like written images, crystallized as “images of thought”; as doctrinally mute as it is heuristically audible, Benjamin’s use of theology reminds us of the ironical use that Jorge Luis Borges himself made of theology and metaphysics as part of his own poetic forms. As such, these images of thought are located both in the place of philosophical use and in the one of methodological cunning or Metis, across the various levels of the corpus: a metaphysics of experience, literary criticism, philosophy of language, theory of history and Marxism. Therefore, accepting that criticism (Kritik) is the visible organon and the object of Benjaminian philosophy, is not theology, then, its invisible organon? What seems to be particular to Benjamin, however, is the agonistic but nevertheless heuristic way in which he intends to use theology in order to upset, disarray, and deconstruct the established philosophy, and specially its dominant trends in the field of the theory of history: historicism, positivism, and the evolutionary Hegelian–Marxist philosophy of history. In this article we try to demonstrate how this theological perspective is applied to a Benjaminian grammar of time. We conclude agonistically, confronting the resulting Benjaminian notion of historical past against Heiddeger’s own vision of historical time.

Եղիա Տեմիրճիպաշյան. Բազմավաստակ գրողն ու մտավորականը

2021 ◽  
pp. 31-45
Author(s):  
Պետրոս Դեմիրճյան
Keyword(s):  
Public Life ◽  
Philosophy Of History ◽  
Cultural Development ◽  
Point Of View ◽  
Historical Time ◽  
Creative Thought ◽  
History Of ◽  
Armenian Literature ◽  
Complex Phenomena ◽  
The 19Th Century

Writer, publicist, philosopher, pedagogue, editor Yeghia Temirchipashyan (1851–1908) occupies a special place in the history of Armenian literature and, in particular, in the national-social, educational and cultural development of the last quarter of the 19th century. He was destined to live and create for our people, truly, in a crucial historical time, when not only national and public life, but also scientific and meaningful creative thought was undergoing rapid reforms. In the oppressive atmosphere of the Sultan’s Turkey, even the creative spirit of Armenians tried to find a way out of the developments taking place in the world, the sources of progress and the latest ways. In the system of communication and internal transfers, Y. Temirchipashyan gave priority to the present time. Soberly assessing the current requirements of life, he felt and realized that time has changed, the human being has changed. That is why, considering the Mashtots Grabar adored, he advocated the use of a manifests when assessing the complex phenomena of the transition time experienced by him from the point of view of the life and progress of the nation and society as a whole. In his famous articles entitled “The Evolution of the Beauty” “The Element of the Philosophy of History”, “A Hassle over Bringing up Girls or a Speech of Broom”, encouraging the influx of European literary, scientific and philosophical thought into the Armenian reality, he was against the intention to accept with open arms all the shepherds and currents coming from the West. At the same time, having mastered new aesthetic and philosophical trends, he also encouraged reading “nutritious, strengthening, awaking books”, and did not stop believing in the optimistic prospects of the nation and the Motherland.

Public Theology and ‘The Fragment’: Duncan Forrester, David Tracy, and Walter Benjamin

2014 ◽  
Vol 8 (1) ◽  
pp. 85-106
Author(s):  
William Myatt
Keyword(s):  
Walter Benjamin ◽  
Philosophy Of History ◽  
Theological Reflection ◽  
Public Theology ◽  
Critical Philosophy

AbstractPublic theologians as diverse as Duncan Forrester and David Tracy have pointed to ‘the fragment’ as a useful and timely form of theological reflection. This article considers the possibility of the fragmentary form for public theology by complementing the suggestions of Forrester and Tracy with Walter Benjamin’s critical philosophy of history. Benjamin’s use of the fragment as a genre of expression reflects a desire to retrieve history without perpetuating history’s oppressive tendencies. Public theologians suspicious of these tendencies would do well not only to emulate Benjamin’s fragmentary style but to understand and embrace the philosophical reflections driving it. After summarizing the turn to the fragment in Forrester and Tracy, this article continues with a consideration of Benjamin, highlighting the possibilities for liberation and critique in a public theology dependent on his philosophy.

scholarly journals Sociology’s missed opportunity: John Stuart-Glennie’s lost theory of the moral revolution, also known as the axial age

2017 ◽  
Vol 17 (3) ◽  
pp. 191-212 ◽  
Author(s):  
Eugene Halton
Keyword(s):  
Sociology Of Religion ◽  
Philosophy Of History ◽  
Comparative History ◽  
Ancient China ◽  
Critical Philosophy ◽  
Karl Jaspers ◽  
Axial Age ◽  
Sociological Society ◽  
Missed Opportunity

In 1873, 75 years before Karl Jaspers published his theory of the Axial Age in 1949, unknown to Jaspers and to contemporary scholars today, Scottish folklorist John Stuart Stuart-Glennie elaborated the first fully developed and nuanced theory of what he termed “the Moral Revolution” to characterize the historical shift emerging roughly around 600 BCE in a variety of civilizations, most notably ancient China, India, Judaism, and Greece, as part of a broader critical philosophy of history. He continued to write on the idea over decades in books and articles and also presented his ideas to the fledgling Sociological Society of London in 1905, which were published the following year in the volume Sociological Papers, Volume 2. This article discusses Stuart-Glennie’s ideas on the moral revolution in the context of his philosophy of history, including what he termed “panzooinism”; ideas with implications for contemporary debates in theory, comparative history, and sociology of religion. It shows why he should be acknowledged as the originator of the theory now known as the axial age, and also now be included as a significant sociologist in the movement toward the establishment of sociology.

The Idea of Philosophical History

Dialogue ◽  
1992 ◽  
Vol 31 (1) ◽  
pp. 33-50
Author(s):  
Peter Loptson
Keyword(s):  
World History ◽  
Philosophy Of History ◽  
The Other ◽  
Critical Philosophy ◽  
Speculative Philosophy ◽  
Other Hand ◽  
Auguste Comte ◽  
The One

In W. H. Walsh's widely read book, An Introduction to the Philosophy of History (1951) there is set out a distinction which became virtually classic, or canonical, between two kinds of philosophy of history. On the one hand, there is critical philosophy of history, which investigates, in what is supposed to be a more or less neutral and objective way, the actual practices of historians, with a view to determining their methods, the character of their cognitive and explanatory claims, resemblances to other kinds of inquiry, differences, and other matters of allied type. Critical philosophers of history are supposed to have a relation to their subject at least similar to that of philosophers of science to theirs. Walsh approved of critical philosophy of history, and pointed to directions of its future progress. On the other hand, there is speculative philosophy of history, which seeks to give philosophie content and structure to the actual course of history, typically, world history. This was the sort of thing engaged in by people like Hegel, and Auguste Comte, and Spengler and Toynbee; Walsh did not approve of it at all. Walsh's distinction, and similar if different perspectives on it, appear among other places in William Dray's Philosophy of History and in articles on philosophy of history in the Encyclopedia of Philosophy.

scholarly journals La filosofía kantiana de la historia: dialéctica entre naturaleza y libertad

2012 ◽  
Author(s):  
Hernán Martínez Ferro
Keyword(s):  
Practical Reason ◽  
Philosophy Of History ◽  
Critical Philosophy ◽  
La Paz ◽  
Complementary Relationship ◽  
Historical Texts ◽  
Palabras Clave ◽  
Common Task ◽  
El Sistema ◽  
Law And Morality

La filosofía kantiana de la historia: dialéctica entre naturaleza y libertad. El texto pretende mostrar el lugar que ocupan los estudios socio-históricos de Kant, en el sistema de su filosofía crítica. Se sostiene que en la filosofía de la historia, Kant desarrolla una dialéctica entre naturaleza y libertad, con la quepuede superar el abismo entre la razón teórica y la razón práctica. Se explicita la relación de complementariedad entre el derecho y la moral como dos legislaciones que cumplen con una tarea común: alcanzar la paz. Palabras clave: filosofía de la historia, Kant, libertad, paz.AbstractKant’s Philosophy of History: Dialectic between Nature and Freedom. This text aims to show the position occupied by Kant’s socio-historical texts within the system of his critical philosophy. It is argued that in Kant’s Philosophy of History, he develops a dialectic between nature and freedom, which can bridge the gap between theoretical and practical Reason. This study explores the complementary relationship between law and morality as that of two concepts that carry out a common task: achieving peace.Key Words: philosophy of history, Kant, freedom, peace.

scholarly journals The Transformation of Historical Time: Processual and Evental Temporalities

2021 ◽  
Vol 31 (4) ◽  
pp. 219-246
Keyword(s):  
Climate Change ◽  
Artificial Intelligence ◽  
Twentieth Century ◽  
Philosophy Of History ◽  
Historical Time ◽  
The Past ◽  
The Future ◽  
Positive Meaning ◽  
The Difference ◽  
Modern Era

The author takes on two interrelated tasks. The first is to justify the philosophy of history as an intellectual enterprise for the modern era and one which is dedicated to finding a positive meaning in the changes that occur within humanity as it moves from the past toward the future. The viability of that enterprise has been called into question by the catastrophes of the twentieth century. The second task is to propose a new concept of historical temporality instead of the “processual” one that was discredited in the previous century. Simon maintains that we are now living in a period similar to the “saddle time” (from 1750 to 1850) described by Reinhart Koselleck. The difference between that period and the current one lies in the replacement of the “processual” temporality that was established in that earlier time by an “evental” temporality, whose structure this article is intended to explain. The future plays a key role in the structure of evental temporality. The future no longer denotes the perspective that maps out the direction of historical changes but is instead synonymous with changes as such — changes so radical that the continued existence of mankind within its former ecological, biological and physiological boundaries is at stake. The author illustrates these changes with references to bioengineering, artificial intelligence, anthropogenic climate change, etc. Expectations about these changes are utopian and dystopian at the same time and can feed one’s wildest hopes and fantasies as well as inspire the darkest fears and dreads. In any case, these changes themselves are in no way determined by the previous course of history. The future they point to undermines the continuity of human experience because it is completely independent of the past.

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