Suchergebnisse

De récentes lectures de Hegel par d'importants philosophes américains ont insisté avant tout sur le lien entre reconnaissance et rationalité, et défini l'autonomie comme capacité à donner les raisons de ses actions. Prenant une distance critique envers ces lectures d'inspiration kantienne, l'article s'inspire de lectures allemandes de Hegel, culminant dans l'éthique de la reconnaissance d'Axel Honneth, qui insistent davantage sur la dimension génétique de la reconnaissance. Un tel changement de perspective permet de prendre la reconnaissance en un sens plus roboratif et d'affiner son potentiel critique, notamment d'identifier de manière plus précise les obstacles sociaux et culturels à la réalisation de l'autonomie.

Recent readings of Hegel by significant American philosophers have insisted on the link between recognition & rationality. In these readings, autonomy is defined as the capacity to give the reasons behind one's actions. This paper takes a critical distance towards these Kantian interpretations & returns to earlier German readings of Hegel, culminating in Axel Honneth's ethics of recognition, which placed stronger emphasis on the genetic dimension of recognition. The paper argues that this shift in perspective allows us to take recognition in a more substantive sense & make fuller use of the concept's critical potential. In particular, it allows us to use recognition as a diagnostic tool to identify more precisely the social & cultural obstacles to the realization of autonomy. Adapted from the source document.

Ernst Haeckel (1834-1919), German zoologist, was the first major popularizer of Darwinism in Germany or more precisely of a monistic-materialistic evolutionism founded on some of the latest progress made in the natural sciences and which he exposed for the first time in his book : Generelle Morphologie der Organismen (1866). Neither materialistic nor idealistic, believing matter and spirit are inseparable, Haeckel s philosophy, which he called monism was based on the fundamental unity of organic and inorganic nature. It aimed at reforming morphology and above all at substituting itself for the Christian world's vision while rejecting the old metaphysical dogmas "theism, free will and immortality" and giving rational support to "the true, the good and the beautiful". His hard determinism, his mechanism, his complete rejection of the supernatural all inclined his contemporaries to classify him as a materialist. From 1868 to the end of his life, he never tired of popularizing his philosophical system in a way that became extremely polemical. His dislike of the power of the church in social and political matters and his liberal opposition to political figures resulted in many controversies. On the other hand, during his entire life, he rejected the accusation of materialism as well as of idealism. Why did he object ? Monism is known to be a very ancient philosophy. Why did Haeckel choose to update it precisely at this point in his life ? Did he have political ambitions ? A positivistic approach taking into account his biography and the political and social context is meant to understand and give answers to these questions. ; Ernst Haeckel (1834-1919), zoologiste allemand et systématicien de grand talent, fut aussi le principal vulgarisateur de la théorie darwinienne ou plus exactement d'un évolutionnisme moniste-matérialiste qui s'appuyait sur les acquis des nouvelles "sciences de la nature" et qu'il exposa, dès 1866, dans sa Generelle Morphologie der Organismen. Ni matérialiste ni spiritualiste (la matière et ...

Ernst Haeckel (1834-1919), German zoologist, was the first major popularizer of Darwinism in Germany or more precisely of a monistic-materialistic evolutionism founded on some of the latest progress made in the natural sciences and which he exposed for the first time in his book : Generelle Morphologie der Organismen (1866). Neither materialistic nor idealistic, believing matter and spirit are inseparable, Haeckel s philosophy, which he called monism was based on the fundamental unity of organic and inorganic nature. It aimed at reforming morphology and above all at substituting itself for the Christian world's vision while rejecting the old metaphysical dogmas "theism, free will and immortality" and giving rational support to "the true, the good and the beautiful". His hard determinism, his mechanism, his complete rejection of the supernatural all inclined his contemporaries to classify him as a materialist. From 1868 to the end of his life, he never tired of popularizing his philosophical system in a way that became extremely polemical. His dislike of the power of the church in social and political matters and his liberal opposition to political figures resulted in many controversies. On the other hand, during his entire life, he rejected the accusation of materialism as well as of idealism. Why did he object ? Monism is known to be a very ancient philosophy. Why did Haeckel choose to update it precisely at this point in his life ? Did he have political ambitions ? A positivistic approach taking into account his biography and the political and social context is meant to understand and give answers to these questions. ; Ernst Haeckel (1834-1919), zoologiste allemand et systématicien de grand talent, fut aussi le principal vulgarisateur de la théorie darwinienne ou plus exactement d'un évolutionnisme moniste-matérialiste qui s'appuyait sur les acquis des nouvelles "sciences de la nature" et qu'il exposa, dès 1866, dans sa Generelle Morphologie der Organismen. Ni matérialiste ni spiritualiste (la matière et ...

Digitised version produced by the EUI Library and made available online in 2020.