The Temporal Turn in German Idealism: Hegel and After

Total Page:16

File Type:pdf, Size:1020Kb

The Temporal Turn in German Idealism: Hegel and After THE TEMPORAL TURN IN GERMAN IDEALISM: HEGEL AND AFTER by JOHN McCUMBER The University of California, Los Angeles ABSTRACT Hegel’s rejection of the Kantian thing-in-itself makes the “an sich” an ingredient in experience—that about a thing which is not yet present to us is what it is “an sich.” Hegel bars thus any philosophical appeal to anything construed as atemporal, a path which I argue was also taken by Nietzsche, Foucault, Rorty, and Habermas. Unlike them, however, Hegel pursues a project of systematic philosophy, which now consists in showing how temporal things mutually support one another. The recent Continental philosophers I discuss do not share this systematic conception; hence some of their most distinctive insights and problems. “German Idealism” means, at its broadest, post-Kantian German phi- losophy through Hegel (on whom this essay will concentrate). This tradition is, perhaps next to Neoplatonism, the least understood of phi- losophy’s major traditions. Indeed, the name “German Idealism” itself is somewhat deceptive. German Idealists did not, by and large, believe that esse ist percipi —and so G. E. Moore’s “Refutation of Idealism” missed them completely. 1 They are also not “German,” if only because national philosophies are not philosophies at all. Not only is the name “German Idealism” misleading; my above characterization of it is as well. While it is true that the German Idealists, including as major gures Fichte and Schelling, as well as Hegel, came after Kant, there is an enormous gulf between them and him—every bit as wide as, indeed I will argue wider than, the gulf that yawned between Descartes and the Scholastics he studied at La Flêche. No subsequent break in philosophy has been so wide; and to say that German Idealism ended with Hegel is thus as tendentious as saying that it took o V from Kant. But if German Idealism did not end with Hegel, indeed has not ended at all, then there is no “legacy of German Idealism,” not at least in the sense that it has died and Research in Phenomelogy , 32 © Koninklijke Brill NV, Leiden, The Netherlands 2002 the temporal turn in german idealism 45 bequeathed something to us. We are all today German Idealists, car- rying on—with di Verences—the basic elements of a philosophical approach that is very much alive. The most appropriate German Idealist for a paper undertaking to argue the thesis sketched above is the one furthest from Kant and closest to us: Hegel. Hegel’s Break with Kant Descartes famously broke with the philosophical tradition he inherited by seeking certainty not in what is (including in Who Am), but in who thinks: the cogito, and whatever followed necessarily from it, was to be the “unshakeable foundation” that metaphysics had sought for so long. But in spite of the radicality of this break with previous philosophy, it has its limits: Descartes is still seeking a foundation, and he still wants it to be unshakeable. So does Kant, though the “unshakeability” of his foundation has mutated into a moral dimension. In his (unusually succinct) letter to Kästner of August 5, l790, Kant puts his attitude towards metaphysics thus: “my e Vorts ... in no way aim to work against the philosophy of Leibniz and Wol V.... I aim to achieve the same end, but by a detour which in my opinion those great men held to be super uous.”2 The end is to retain the content of metaphysics—the ideas that were traditionally exhibited in it and the moral guidance that they bring. The critical “detour” is to destroy the claim that those ideas have objective referents, studying them merely insofar as they reside within the subject: as objects of critique, the systematic demarcation of the faculties. What for Leibniz and Wol V were concepts with objective referents, for Kant were Ideas of Reason, noumena. Kant thus locates his unshake- able foundation within the mind—in the Ideas created by, and resi- dent within, Reason. This brings him a problem, however, because the contents of the human mind, if they are truly unshakeable, can- not be in time—everything in time comes to be, passes away, and otherwise trembles. The contents of Reason—the Ideas of such non- empirical entities as God, the soul, and immortality—are all outside time and therefore can only be thought as possibilities, not known. Their necessity, as I said above, is moral rather than cognitive. What can be known of our minds then is, strictly speaking, their empirical side: not the faculties themselves but their “employments,”.
Recommended publications
  • Schelling: Understanding German Idealism
    SCHELLING Understanding German Idealism ◊ by Michael Tsarion Copyright ©2016 Unslaved Media. All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any mechanical, photocopying, recording or otherwise, without the publisher's permission. First Kindle Edition, July 2016 DEDICATIONS This book is dedicated to the memory of Friedrich Wilhelm Joseph Schelling, Georg Wilhelm Friedrich Hegel, Eduard von Hartmann, Jacob Bohme, Meister Eckhart, Nicholas Cusanus, George Berkeley, William Blake, Rudolf Steiner, Wilhelm Reich, Gustave Le Bon, Ayn Rand, Alvin Boyd Kuhn and Otto Rank. ACKNOWLEDGEMENTS To Chris for technical support. To Bryan Magee. To Alan for being a good teacher way back then. TABLE OF CONTENTS INTRODUCTION 1. The Problem of Idealism 2. Back to the Mirror 3. The Freedom of Man 4. The Existential Trinity 5. The Fall of Albion 6. Nothing Higher Than Beauty 7. The Absolute Idealism of Hegel About Author INTRODUCTION Great things are done when men and mountains meet – William Blake I first began studying academic philosophy at a community college in Belfast in 1987. Although I did not take the classes to matriculate, my interest in Western philosophy, which had always been sincere, was enhanced considerably. We were fortunate to have a captivating tutor, a very rare thing in Northern Ireland in those days. Unlike ordinary school we were permitted to wear our own clothes rather than uniforms and even allowed to go about the college smoking. It was a barely bearable experience, but mission accomplished I activated my little grey cells and learned many interesting things.
    [Show full text]
  • APA NEWSLETTER on Asian and Asian-American Philosophers and Philosophies
    NEWSLETTER | The American Philosophical Association Asian and Asian-American Philosophers and Philosophies SPRING 2020 VOLUME 19 | NUMBER 2 FROM THE GUEST EDITOR Ben Hammer The Timeliness of Translating Chinese Philosophy: An Introduction to the APA Newsletter Special Issue on Translating Chinese Philosophy ARTICLES Roger T. Ames Preparing a New Sourcebook in Classical Confucian Philosophy Tian Chenshan The Impossibility of Literal Translation of Chinese Philosophical Texts into English Dimitra Amarantidou, Daniel Sarafinas, and Paul J. D’Ambrosio Translating Today’s Chinese Masters Edward L. Shaughnessy Three Thoughts on Translating Classical Chinese Philosophical Texts Carl Gene Fordham Introducing Premodern Text Translation: A New Field at the Crossroads of Sinology and Translation Studies SUBMISSION GUIDELINES AND INFORMATION VOLUME 19 | NUMBER 2 SPRING 2020 © 2020 BY THE AMERICAN PHILOSOPHICAL ASSOCIATION ISSN 2155-9708 APA NEWSLETTER ON Asian and Asian-American Philosophers and Philosophies BEN HAMMER, GUEST EDITOR VOLUME 19 | NUMBER 2 | SPRING 2020 Since most of us reading this newsletter have at least a FROM THE GUEST EDITOR vague idea of what Western philosophy is, we must understand that to then learn Chinese philosophy is truly The Timeliness of Translating Chinese to reinvent the wheel. It is necessary to start from the most basic notions of what philosophy is to be able to understand Philosophy: An Introduction to the APA what Chinese philosophy is. Newsletter Special Issue on Translating In the West, religion is religion and philosophy is Chinese Philosophy philosophy. In China, this line does not exist. For China and its close East Asian neighbors, Confucianism has guided Ben Hammer the social and spiritual lives of people for thousands of EDITOR, JOURNAL OF CHINESE HUMANITIES years in the same way the Judeo-Christian tradition has [email protected] guided people in the West.
    [Show full text]
  • Hegel and Chinese Marxism
    DOI: 10.4312/as.2019.7.1.55-73 55 Hegel and Chinese Marxism Tom ROCKMORE*1 Abstract China is presently embarking on the huge task of realizing what President Xi Jinping recently called the Chinese Dream. China is officially Marxist, and Marx thus inspires this dream in his assigned status as the “official guide” to the ongoing Chinese Revolution. This paper will focus on the crucial relation between Hegel and Chinese Marxism. Marx is a key Hegelian, critical of, but strongly dependent on, Hegel. Since the Chinese Dream is not Hegelian, but rather anti-Hegelian, it is unlikely, as I will be arguing, to be realized in a recognizably Marxian form. Keywords: Hegel, China, Marxism, Marx, Engels Hegel in kitajski marksizem Izvleček Kitajska se podaja na pot uresničitve projekta, ki ga je predsednik Xi Jinping pred kratkim imenoval »kitajske sanje«. Kitajska je uradno marksistična in Marx zaradi statusa »urad- nega vodiča« sedanje kitajske revolucije, ki so mu ga pripisali, navdihuje te sanje. Članek se bo osredotočil na ključno razmerje med Heglom in kitajskim marksizmom. Marx je ključni hegelianec, ki do Hegla ni le kritičen, ampak je tudi odvisen od njega. »Kitajske sanje« pa niso hegelianske, temveč prej antihegelianske, zato je, kot bo razloženo, malo verjetno, da se bodo uresničile v prepoznavno marksistični obliki. Ključne besede: Hegel, Kitajska, Marxism, Marx, Engels * Tom ROCKMORE, Department of Philosophy, Peking University, China. Email address: rockmore[at]duq.edu AS_2019_1_FINAL.indd 55 31.1.2019 10:48:34 56 Tom ROCKMORE: Hegel and Chinese Marxism On the Relation of Marx and Hegel Marx’s followers as well as his critics tend to approach him through Marxism.
    [Show full text]
  • Dr. Matthew C. Altman Department of Philosophy & Religious Studies CENTRAL WASHINGTON UNIVERSITY
    Dr. Matthew C. Altman Department of Philosophy & Religious Studies CENTRAL WASHINGTON UNIVERSITY Publications Series (series editor) Palgrave Handbooks in German Idealism. London: Palgrave Macmillan. • Published: The Palgrave Kant Handbook (ed. M. C. Altman, 2017), The Palgrave Schopenhauer Handbook (ed. S. Shapshay, 2017). • Under contract: The Palgrave Hegel Handbook (ed. M. Bykova and K. Westphal, 2018), The Palgrave Fichte Handbook (ed. S. Hoeltzel, 2018), The Palgrave Handbook of German Romantic Philosophy (ed. E. Millán, 2018), The Palgrave Schelling Handbook (ed. S. McGrath and K. Bruff, 2018), The Palgrave Handbook of German Idealism and Existentialism (ed. J. Stewart, 2019), The Palgrave Tillich Handbook (ed. R. Re Manning and H. Matern, 2019). • Planned: The Palgrave Handbook of Transcendental, Neo-Kantian, and Psychological Idealism; The Palgrave Handbook of Critics of Idealism; The Palgrave Handbook of German Idealism and Analytic Philosophy; The Palgrave Handbook of German Idealism and Phenomenology; The Palgrave Handbook of German Idealism, Deconstruction, and Its Aftermath; The Palgrave Handbook of German Idealism and Feminist Philosophy. Books (editor) The Palgrave Kant Handbook. London: Palgrave Macmillan, 2017. (editor) The Palgrave Handbook of German Idealism. London: Palgrave Macmillan, 2014. Reviewed in: Canadian Society for Continental Philosophy, Continental Philosophy Review, Kant-Studien. (coauthor, with Cynthia D. Coe) The Fractured Self in Freud and German Philosophy. London: Palgrave Macmillan, 2013. Reviewed in: Journal of the History of Philosophy, Philosophia: International Journal of Philosophy, Philosophy in Review. (author) Kant and Applied Ethics: The Uses and Limits of Kant’s Practical Philosophy. Malden, Mass.: Wiley-Blackwell, 2011. Reviewed in: Choice, Diametros, Ethical Perspectives, Ethics & Behavior, Notre Dame Philosophical Reviews, Synthesis Philosophica.
    [Show full text]
  • German Idealism, Classical Pragmatism, and Kant's Third Critique
    1 German Idealism, Classical Pragmatism, and Kant's Third Critique Sebastian Gardner German Idealism and Classical Pragmatism share Kantian origins. An obvious way in which one may seek to characterize their differences is in terms of Kant's distinction of the constitutive and regulative. Classical Pragmatism, it is plausible to suggest, retains the Kantian regulative and either drops the constitutive or subordinates it to the regulative, while German Idealism holds fast to the constitutive, massively enlarging its scope and absorbing into it (among other things) all of Kant's 'merely' regulative structure; whence the metaphysicality of German Idealism and the post- metaphysicality, or tendency thereto, of Classical Pragmatism. Matters are of course not quite so simple – in a moment I will point out some complications – but this construal of the historical narrative has explanatory value and textual foundations. It is not hard to see that engagement with Kant's concept of the regulative is virtually unavoidable for any post-Kantian development that seeks, as do German Idealism and Classical Pragmatism, to overhaul Kant's meta-philosophical position: if a less equivocal view of our knowledge situation than Kant's is to be arrived at, then the notion of a 'merely regulative' employment of ideas, sharply disjoined from a constitutive employment of concepts, will need to be revisited and continuity restored in one way or another. Thus, in so far as Kant is regarded not only as providing resources for each development but also, in addition, as himself failing to settle the problems that arise for his dual status account of the principles of cognition and so as leaving a tension that stands in need of resolution, the double derivation of two such different standpoints from a single source is rendered historically intelligible.
    [Show full text]
  • Hegel After Augustine, an Essay on Political Theology Geoffrey J.D
    Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Transcending Subjects: Hegel After Augustine, an Essay on Political Theology Geoffrey J.D. Holsclaw Marquette University Recommended Citation Holsclaw, Geoffrey J.D., "Transcending Subjects: Hegel After Augustine, an Essay on Political Theology" (2013). Dissertations (2009 -). Paper 303. http://epublications.marquette.edu/dissertations_mu/303 TRANSCENDING SUBJECTS: HEGEL AFTER AUGUSTINE, AN ESSAY ON POLITICAL THEOLOGY by Geoffrey J. D. Holsclaw, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy. Milwaukee, Wisconsin December 2013 ABSTRACT TRANSCENDING SUBJECTS: HEGEL AFTER AUGUSTINE, AN ESSAY ON POLITICAL THEOLOGY Geoffrey J. D. Holsclaw, B.A., M.Div. Marquette University, 2013 From where do political reformers and radicals come who are willing and prepared to challenge the status quo? Where are people formed who are capable of initiating change within a political system? Some worry belief in transcendence closes off authentic political engagement and processes of transformation. Others think that a transcendent orientation is the only means to protect and promote a more free and just society. Some see a positive commitment to transcendence as inimical to democratic practices, while others see such a commitment as indispensible for such a project. These general issues concern transcendence, immanence, and subjectivity as they bear on the question of political transformation. Explaining the differences between these fundamental orientations prompts an investigation of the philosophical and theological systems of Hegel and Augustine. Examining Hegel and Augustine around the issues of transcendence and freedom offers a way to understand these more localized disagreements between political philosophers and theologians, and even between theologians.
    [Show full text]
  • German Idealism and the Development of Psychology in the Nineteenth Century David E
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Richmond University of Richmond UR Scholarship Repository Psychology Faculty Publications Psychology 1980 German Idealism and the Development of Psychology in the Nineteenth Century David E. Leary University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/psychology-faculty- publications Part of the Theory and Philosophy Commons Recommended Citation Leary, David E. "German Idealism and the Development of Psychology in the Nineteenth Century." Journal of the History of Ideas 18, no. 3 (1980): 299-317. doi:10.1353/hph.2008.0003. This Article is brought to you for free and open access by the Psychology at UR Scholarship Repository. It has been accepted for inclusion in Psychology Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. German Idealism and the Development of Psychology in the Nineteenth Century DAVID E. LEARY THE BIRTH OF MODERN SCIENTIFIC PSYCHOLOGY is generally placed in Germany around 1850. This birth is credited by the standard historiography to the dual parentage of the empirical school of philosophy and the experimental study of sensory physiology. There is also a tradition of giving a nod toward Kant and Herbart as predecessors, for varying reasons, of the rise of scientific psychology. ~ Almost completely overlooked in the lit- erature is the influence of post-Kantian German idealism upon the development of the concepts, subject matter, and methods of psychology. This is somewhat surprising since idealism was the dominant philosophical movement in Germany in the first half of the nineteenth century.
    [Show full text]
  • Editor's Introduction to the Neo-Kantian Reader Sebastian Luft Marquette University, [email protected]
    Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 5-1-2015 Editor's Introduction to The Neo-Kantian Reader Sebastian Luft Marquette University, [email protected] Published version. "Editor's Introduction to The eN o-Kantian Reader," in The Neo-Kantian Reader. Ed. Sebastian Luft. eN w York City, NY: Taylor & Francis (Routledge), 2015: xx-xxxi. Publisher Link. © 2015 Taylor & Francis (Routledge). Used with permission. · . Editor's Introduction HE NEO-KANTlAN READER aims to make accessi ble to the English-speaking reader a Trepre sentative selection of translations of primary readings of the Neo-Kanlian tradition/ which is without a doubt the most broadly influential movement of European philosophy between approximately 1850 and 1918. 1 The Neo-Kantian Movement was inspired by the battle cry " back to Kant/' mainly to counter scie ntific positivism and weltanschaulicli materialism in the mid-nineteenth century. 80th tendencies had entered the cu ltural mainstream and seemed to suggest an abolit ion of phi losophy altogether and a general decline of culture and its va lues. ' Coming after the so-called co llapse of German Idealism and on the heels of the rampant scienlism, the Neo-Kantians wanted to revive the spirit of Kant by going back to Kant. Going back to Kant, however, meant \\going beyond " him. Going beyond the founder of the critical method was motivated by the scien tific and soci a-political developments of the present, which necessitated, in turn, an updating of Kant's original position in the light of these nove l develop~ents.
    [Show full text]
  • German Idealism by Espen Hammer
    GERMAN IDEALISM German Idealism is one of the most important movements in the history of philosophy. It is also increasingly acknowledged to contain the seeds of many current philosophical issues and debates. This outstanding collection of spe- cially commissioned chapters examines German idealism from several angles and assesses the renewed interest in the subject from a wide range of fields. Including discussions of the key representatives of German idealism such as Kant, Fichte and Hegel, it is structured in clear sections dealing with: metaphysics the legacy of Hegel’s philosophy Brandom and Hegel recognition and agency autonomy and nature the philosophy of German romanticism Amongst other important topics, German Idealism: Contemporary Perspectives addresses the debates surrounding the metaphysical and epistemological legacy of German idealism; its importance for understanding recent debates in moral and political thought; its appropriation in recent theories of language and the relationship between mind and world; and how German idealism affected sub- sequent movements such as romanticism, pragmatism, and critical theory. Contributors: Frederick Beiser, Jay Bernstein, Andrew Bowie, Richard Eldridge, Manfred Frank, Paul Franks, Sebastian Gardner, Espen Hammer, Stephen Houlgate, Terry Pinkard, Robert Pippin, Paul Redding, Fred Rush, Robert Stern. Espen Hammer is Professor of Philosophy at the University of Oslo and a Reader in Philosophy at the University of Essex. He is the author of Adorno and the Political (Routledge, 2006). GERMAN IDEALISM Contemporary Perspectives Edited by Espen Hammer First published 2007 by Routledge 2 Milton Park Square, Milton Park, Abingdon, OX14 4RN Simultaneously published in the USA and Canada by Routledge 270 Madison Ave, New York, NY 10016 Routledge is an imprint of the Taylor & Francis Group, an informa business This edition published in the Taylor & Francis e-Library, 2007.
    [Show full text]
  • PHILOSOPHY and RELIGION in GERMAN IDEALISM Studies in German Idealism
    PHILOSOPHY AND RELIGION IN GERMAN IDEALISM Studies in German Idealism Series Editor: Reinier Munk, Leiden University and Vrije Universiteit Amsterdam, The Netherlands Advisory Editorial Board: Frederick Beiser, Syracuse University, U.S.A. George di Giovanni, McGill University, Montreal, Canada Helmut Holzhey, University of Zürich, Switzerland Detlev Pätzold, University of Groningen, The Netherlands Robert Solomon, University of Texas at Austin, Texas, U.S.A. VOLUME 3 PHILOSOPHY AND RELIGION IN GERMAN IDEALISM Edited by WILLIAM DESMOND Catholic University of Louvain ERNST-OTTO ONNASCH Vrije Universiteit Amsterdam and PAUL CRUYSBERGHS Catholic University of Louvain KLUWER ACADEMIC PUBLISHERS NEW YORK, BOSTON, DORDRECHT, LONDON, MOSCOW eBook ISBN: 1-4020-2325-1 Print ISBN: 1-4020-2324-3 ©2005 Springer Science + Business Media, Inc. Print ©2004 Kluwer Academic Publishers Dordrecht All rights reserved No part of this eBook may be reproduced or transmitted in any form or by any means, electronic, mechanical, recording, or otherwise, without written consent from the Publisher Created in the United States of America Visit Springer's eBookstore at: http://ebooks.springerlink.com and the Springer Global Website Online at: http://www.springeronline.com This book is dedicated to Ludwig Heyde (†) CONTENTS Preface ix WILLIAM DESMOND, ERNST-OTTO ONNASCH and PAUL CRUYSBERGHS Introduction xi WALTER JAESCHKE Philosophy of Religion after the Death of God 1 MARTIN MOORS Kant on Religion in the Role of Moral Schematism 21 DANIEL BREAZEALE “Wishful Thinking.” Concerning Fichte’s Interpretation of the Postulates of Reason in his Versuch einer Kritik aller Offenbarung (1792) 35 LUDWIG HEYDE (†) The Unsatisfied Enlightenment. Faith and Pure Insight in Hegel’s Phenomenology of Spirit 71 STEPHEN HOULGATE Religion, Morality and Forgiveness in Hegel’s Philosophy 81 SANDER GRIFFIOEN The Finite does not Hinder.
    [Show full text]
  • The Outcome of Classical German Philosophy History 71600/CL
    The Outcome of Classical German Philosophy History 71600/CL 85000 Prof. Wolin Fall 2014 [email protected] Mon. TBA x8446 In 1886, Friedrich Engels wrote a perfectly mediocre book, Ludwig Feuerbach and the Outcome of Classical German Philosophy, which nevertheless managed to raise a fascinating and important question that is still being debated today: how should we go about evaluating the legacy of German Idealism following the mid-nineteenth century breakdown of the Hegelian system? For Engels, the answer was relatively simple: the rightful heir of classical German philosophy was Marx’s doctrine of historical materialism. But, in truth, Engels’ response was merely one of many possible approaches. Nor would it be much of an exaggeration to claim that, in the twentieth-century, there is hardly a philosopher worth reading who has not sought to define him or herself via a confrontation with the legacy of Kant and Hegel. Classical German Philosophy – Kant, Fichte, Hegel, and Schelling – has bequeathed a rich legacy of reflection on the fundamental problems of epistemology, ontology and aesthetics. Even contemporary thinkers who claim to have transcended it (e.g., poststructuralists such as Foucault and Derrida) cannot help but make reference to it in order to validate their post- philosophical standpoints and claims. Our approach to this very rich material will combine a reading of the canonical texts of German Idealism (e.g., Kant and Hegel) with a sustained and complementary focus on major twentieth-century thinkers who have sought to establish their originality via a critical reading of Hegel and his heirs: Alexandre Kojève, Martin Heidegger, Michel Foucault, Theodor Adorno, and Jürgen Habermas.
    [Show full text]
  • ABOUT OUR CONTRIBUTORS Klaus Brinkmann Is Associate Professor Of
    ABOUT OUR CONTRIBUTORS Klaus Brinkmann is Associate Professor of Philosophy at Boston University, where he has been teaching since 1990. He was educated at the Universities of Bonn and Tübingen and at Wolfson College, Oxford. He has published on Aristotle, Hegel, Fichte, Schelling, and Jaspers, among others, and is currently finishing a book entitled Idealism Without Limits: Hegel and the Problem of Objectivity. He is the editor of Critical Concepts: German Idealism (to appear with Routledge) and is working on a translation of Hegel’s Encyclopaedia Logic for Cambridge University Press. Eric Brown is Associate Professor of Philosophy at Washington University in St. Louis, where he has taught since 1997, after studying philosophy and classics at the Universities of Cambridge, Pittsburgh, and, principally, Chicago. He has published articles on several different issues and figures in ancient philosophy, and he is the author of Stoic Cosmopolitanism (Cambridge, 2006). Bridget Clarke has been Assistant Professor of Philosophy at Williams College since 2003. She will join the Department of Philosophy at the University of Montana beginning in fall 2006. She was educated at Oxford and the University of Pittsburgh and has articles forthcoming on Descartes’ Meditations and the moral philosophy of Iris Murdoch. John J. Cleary is Professor of Philosophy at Boston College and Associate Professor of Philosophy at NUI Maynooth (Ireland). He received his B.A. and M.A. from University College Dublin, and his Ph.D. from Boston University. He was director of the Boston Area Colloquium in Ancient Philosophy from 1984 to 1988, and is the founding general editor of this series of Proceedings.
    [Show full text]