Abstract
In “The Extended Mind Rehabilitates the Metaphysical Hegel,” J. M. Fritzman and Kristin Parvizian demonstrate that the thesis of the extended mind provides the resources to articulate and defend the metaphysical reading of Hegel’s philosophy.2 This chapter substantially extends that argument by showing that the reading of Hegel’s Geist as immodestly metaphysical is philosophically credible.
Compearance is of a more originary order than that of the bond. It does not set itself up, it does not establish itself, it does not emerge among already given subjects (objects). It consists in the appearance of the between as such: you and I (between us) — a formula in which the and does not imply juxtaposition, but exposition. What is exposed in compearance is the following, and we must learn to read it in all its possible combinations: “you (are/and/is) (entirely other than) I” (“toi [e(s)t] [tout autre que] moi”). Or again, more simply: you shares me (“toi partage moi”).
– Jean-Luc Nancy, The Inoperative Community1
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Notes
Jean-Luc Nancy, The Inoperative Community, trans. Peter Connor, Lisa Garbus, Michael Holland, and Simona Sawhney (Minneapolis: University of Minnesota Press, 1991), 29.
J. M. Fritzman and Kristin Parvizian, “The Extended Mind Rehabilitates the Metaphysical Hegel,” Metaphilosophy 43, no. 5 (Oct. 2012): 636–58.
Alan W. Watts, “Beat Zen, Square Zen, and Zen,” Chicago Review 12, no. 2 (summer 1958): 6–7.
Jane Naomi Iwamura, Virtual Orientalism: Asian Religions and American Popular Culture (New York: Oxford University Press, 2011), 46–47.
“Simple Gifts,” lyrics by Joseph Brackett, Jr.; see John M. Anderson, “Force and Form: The Shaker Intuition of Simplicity,” Journal of Religion 30, no. 4 (Oct. 1950): 256–60.
Michael N. Forster, Hegel’s Idea of a Phenomenology of Spirit (Chicago: University of Chicago Press, 1998). Forster’s reading is adumbrated in
Georg Lukács, The Young Hegel: Studies in the Relations between Dialectics and Economics, trans. Rodney Livingstone (Cambridge: MIT Press, 1976).
Georg Wilhelm Friedrich Hegel, The Phenomenology of Mind, trans. James Black Baillie (London: Sonnenschein, 1910); and
Georg Wilhelm Friedrich Hegel, Phenomenology of Spirit, trans. A. V. Miller (Oxford: Oxford University Press, 1977).
Georg Wilhelm Friedrich Hegel, Philosophy of Mind: Being Part Three of the Encyclopaedia of the Philosophical Sciences (1830), Together with the Zusätze, trans. William Wallace and A. V. Miller, ed. M. J. Inwood (Oxford: Oxford University Press, 2007); and
Georg Wilhelm Friedrich Hegel, Lectures on the Philosophy of Spirit 1827–8, trans. Robert R. Williams (New York: Oxford University Press, 2007).
Michael O. Hardimon, Hegel’s Social Philosophy: The Project of Reconciliation (New York: Cambridge University Press, 1994).
In this chapter, we follow the American Philosophical Association’s “Guidelines for Non-Sexist Use of Language,” Proceedings and Addresses of the American Philosophical Association 59, no. 3 (Feb. 1986): 471–82. When quoting sources that have sexist language, we use sic to note that such language appears in the original. Using sic in this way interrupts the reading of those quoted sources. That is our aim.
Charles Taylor, Hegel (Cambridge: Cambridge University Press, 1975), 538.
Gail A. Hornstein, To Redeem One Person Is to Redeem the World: The Life of Frieda Fromm-Reichmann (New York: Free Press, 2000), xxiii.
Robert B. Pippin, Hegel’s Practical Philosophy: Rational Agency as Ethical Life (New York: Cambridge University Press, 2008), 62.
Frederick C. Beiser, “Hegel, A Non-Metaphysician? A Polemic: Review of H. T. Engelhardt and Terry Pinkard (eds), Hegel Reconsidered,” Bulletin of the Hegel Society of Great Britain 32 (fall/winter 1995): 1–13;
Terry Pinkard, “What Is the Non-Metaphysical Reading of Hegel? A Reply to Frederick Beiser,” Bulletin of the Hegel Society of Great Britain 34 (fall/winter 1996): 13–20;
Frederick C. Beiser, “Response to Pinkard,” Bulletin of the Hegel Society of Great Britain 34 (fall/winter 1996): 21–26; and
Frederick C. Beiser, “Hegel and Naturphilosophie,” Studies in the History and Philosophy of Science 34, no. 1 (March 2003): 135–47.
Carla Lonzi, “Let’s Spit on Hegel,” in Feminist Interpretations of Hegel, ed. Patricia Jagentowicz Mills (University Park: Pennsylvania State University Press, 1996), 275–97.
Reading Hegel two decades before Pippin, Taylor recognized that intentions are observable behaviors, not introspectable states, and so agents could be entirely wrong concerning the content of their intentions. He also perceived that agency can be collective, where the collective is not reducible to individuals. See Charles Taylor, “Hegel and the Philosophy of Action,” in Hegel’s Philosophy of Action, ed. Lawrence S. Stepelevich and David Lamb (Atlantic Highlands, N.J.: Humanities, 1983), 1–18; and
Charles Taylor, “Hegel’s Philosophy of Mind,” in Human Agency and Language: Philosophical Papers 1 (New York: Cambridge University Press, 1985), 77–96. Jeffrey A. Gauthier is thanked for bringing this to our attention.
Klaus Hartmann, “Hegel: A Non-Metaphysical View,” in Hegel: A Collection of Critical Essays, ed. Alasdair MacIntyre (Notre Dame: University of Notre Dame Press, 1976), 101–25.
Martin Heidegger, Hegel’s Concept of Experience: With a Section from Hegel’s “Phenomenology of Spirit” in the Kenley Royce Dove Translation (New York: Harper & Row, 1970); and
Martin Heidegger, Hegel’s Phenomenology of Spirit, trans. Parvis Emad and Kenneth Maly (Bloomington: Indiana University Press, 1988).
Robert B. Pippin, Hegel’s Practical Philosophy: Rational Agency as Ethical Life (New York: Cambridge University Press, 2008), 42.
Robert B. Brandom, Making it Explicit: Reasoning, Representing, and Discursive Commitment (Cambridge: Harvard University Press, 1994);
Robert B. Brandom, Tales of the Mighty Dead: Historical Essays in the Metaphysics of Intentionality (Cambridge: Harvard University Press, 2002);
Terry Pinkard, Hegel Phenomenology: The Sociality of Reason (Cambridge: Cambridge University Press, 1994);
Robert B. Pippin, Hegel’s Idealism: The Satisfactions of Self-Consciousness (Cambridge: Cambridge University Press, 1989); and
Robert B. Pippin, Idealism as Modernism: Hegelian Variations (Cambridge: Cambridge University Press, 1997).
See Raimo Tuomela and Kaarlo Miller, “We-Intentions,” Philosophical Studies 53, no. 3 (May 1988): 367–89; and
Michael Bratman, Faces of Intention (Cambridge: Cambridge University Press, 1999), 113.
See Robin George Collingwood, The New Leviathan (Oxford: Clarendon, 1947);
Wilfrid Sellars, Essays in Philosophy and Its History (Dordrecht: Reidl, 1974); and
John Searle, “Collective Intentions and Actions,” in Intentions in Communication, ed. Philip R. Cohen, Jerry L. Morgan, and Martha E Pollack (Cambridge: MIT Press, 1990), 401–15.
Jeffery Paine, Father India: Westerners Under the Spell of an Ancient Culture (New York: Harper Perennial, 1998), 101–2.
Andy Clark and David J. Chalmers, “The Extended Mind,” Analysis 58, no. 1 (Jan. 1998): 7–19. Compare
Richard Menary, ed., The Extended Mind (Cambridge: MIT Press, 2010).
Mark Rowlands, The Body in Mind: Understanding Cognitive Processes (Cambridge: Cambridge University Press, 1999), 22.
Edwin Hutchins, Cognition in the Wild (Cambridge: MIT Press, 1995), xiv.
Bruno Latour, “Review Symposium: Cognition in the Wild, E. Hutchins,” Mind, Culture, and Activity 3, no. 1 (1996): 61.
Lynn Hankinson Nelson, Who Knows: From Quine to a Feminist Empiricism (Philadelphia: Temple University Press, 1990), 313. Compare
Karin Knorr Cetina, Epistemic Cultures: How the Sciences Make Knowledge (Cambridge: Harvard University Press, 1999).
Walt Whitman, Leaves of Grass and Other Writings: Authoritative Texts, Other Poetry and Prose, Criticism, ed. Michael Moon (New York: Norton, 2002), 74, 77.
Robert R. Williams, Hegel’s Ethics of Recognition (Berkeley: University of California Press, 1997); and
Sybol S. C. Anderson, Hegel’s Theory of Recognition: From Oppression to Ethical Liberal Modernity (New York: Continuum, 2009).
Compare Wendy Lynn Clark and J. M. Fritzman, “Reducing Spirit to Substance: Dove on Hegel’s Method,” Idealistic Studies 32, no. 2 (summer 2002): 73–100.
Mikhail Bakhtin, Problems of Dostoevsky’ Poetics, trans. Caryl Emerson (Minneapolis: University of Minnesota Press, 1984), 6–7.
Jean-François Lyotard, The Postmodern Condition: A Report on Knowledge, trans. Geoff Bennington and Brian Massumi (Minneapolis: University of Minnesota Press, 1984).
Compare Isabelle C. DeMarte and J. M. Fritzman, “Diderot’s Uncle, Hegel; Or Rameau’s Nephew as a Branch of the Phenomenology of Spirit,” 1650–1850: Ideas, Aesthetics and Inquiries in the Early Modern Era 14 (2007): 177–220.
David Skrbina, Panpsychism in the West (Cambridge: MIT Press, 2005);
Michael Ruse, Monad to Man: The Concept of Progress in Evolutionary Biology (Cambridge: Harvard University Press, 1996); and
Simon Conway Morris, Life’s Solution: Inevitable Humans in a Lonely Universe (Cambridge: Cambridge University Press, 2003). James Lovelock suggests that all life on earth is a single organism. See
James Lovelock, Gaia: A New Look at Life on Earth (New York: Oxford University Press, 1995).
Charles Malamoud, Cooking the World: Ritual and Thought in Ancient India, trans. David White (Delhi: Oxford University Press, 1996), 71.
Slavoj Žižek, Less Than Nothing: Hegel and the Shadow of Dialectical Materialism (New York: Verso, 2012).
Jean-Paul Sartre, Being and Nothingness: An Essay on Phenomenological Ontology, trans. Hazel E. Barnes (New York: Philosophical Library, 1956).
See Alexis Sanderson, “Purity and Power Among the Śivas of Kashmir,” in The Category of the Person: Anthropology, Philosophy, History, ed. Michael Carrithers, Steven Collins, and Steven Lukes (Cambridge: Cambridge University Press, 1985), 190–216;
Alexis Sanderson, “The Hinduism of Kashmir,” in Brill’s Encyclopedia of Hinduism, vol. 1: Regions, Pilgrimage, Deities, ed. Knut A. Jacobsen (Leiden: Brill, 2009), 99–126; and
Alexis Sanderson, “The Śaiva Age: The Rise and Dominance of Śaivism during the Early Medieval Period,” in Genesis and Development of Tantrism, ed. Shingo Einoo (Tokyo: Institute of Oriental Culture, 2009), 41–349.
J. N. Findlay “Hegel’s Use of Teleology,” in New Studies in Hegel’s Philosophy, ed. Warren E. Steinkraus (New York: Holt, Rinehart and Winston, 1971), 96.
Rafael Yglesias, Dr. Neruda’s Cure for Evil (New York: Warner, 1996), 317.
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© 2014 J. M. Fritzman and Kristin Parvizian
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Fritzman, J.M., Parvizian, K. (2014). Hegel’s Geist — Immodestly Metaphysical!. In: Altman, M.C. (eds) The Palgrave Handbook of German Idealism. The Palgrave Handbook of German Idealism. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-137-33475-6_30
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