Self-Determining Animals: Human Nature and Relational Autonomy in Hegel's Philosophy of Nature (original) (raw)

2022, The Challenges of Autonomy and Autonomy as a Challenge (Kritika & Kontext)

The concept of autonomy, once central to the self-understanding of modern philosophy, is under attack from at least two sides: (1) on the one side, there is a reawakened interest in naturalist philosophy, questioning the hybris of human self-understanding as being “above nature” and essentially free and rational; (2) on the other side, there is the feminist critique of autonomy as the wrongful generalization of a certain masculine/western understanding of the subject as independent person. Both aim at the core of what the term “autonomy” normatively stands for: the capacity for rational self-determination. We inherit this concept of autonomy from Kant and encounter a variety of post-Kantian variations of it. In my paper, I will turn to Hegel in order to show that, although conceptualizing autonomy as rational self-determination, in his Philosophy of Nature, he incorporates elements of both naturalism and relational autonomy. Under revision, his concept of spirit provides us with a picture of the human as self-conscious animal or nature grasping itself. His notion of autonomy then turns out to be surprisingly fruitful for current debates, enabling us to understand our animalistic nature and our fundamental interdependency in a way that is not opposed to such concepts as rationality, freedom, and autonomy. As I will try to show, re-reading Hegel thus allows us to reconceptualize autonomy in a way that accords with its critics.

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Animality, Self Consciousness, and the Human Form of Life: A Hegelian Account

Journal of Speculative Philosophy, 2021

This article develops a Hegelian account of self-consciousness by grounding it in being animal. It draws on contemporary naturalist and rationalist philosophy to support a transformative picture of the relationship between selfconsciousness and animal purposes, setting work by Danielle Macbeth, Terry Pinkard, Michael Thompson, and Matthew Boyle into dialogue with two passages from Hegel’s Aesthetics. Because we are conscious of them as such, the article argues, our ends are never simply given to us and must be determined, which means working them out collectively. But this makes dependency a structural feature of human life, as attaining the right relation to our ends means finding ourselves through the eyes of others instantiating our lifeform. Grounding these Hegelian insights in a naturalistic understanding of organic norms, we see that we should not oppose the self-transparency afforded by rationality to the opacity of animal drives. The article concludes that the mark of rationality is not the capacity to transcend or control animal instinct but that we can be problems to ourselves. Spiritual life is just natural life: natural life finding itself problematic.

Hegel's Philosophy of Reality, Freedom, and God: Nature, Freedom, Ethics, and God (The Philosophy of Nature and the Philosophy of Spirit )

2005

In this book, Robert Wallace shows that the repeated pronouncements of the death of Hegel's philosophical system have been premature. Wallace brings to light unique arguments in Hegel for the reality of freedom, of God, and of knowledge-each of them understood as intimately connected to nature, but not as reducible to it-and for the irrationality of egoism. And Wallace systematically answers many of the major criticisms that have been leveled at Hegel's system, from Feuerbach, Kierkegaard, and Marx through Heidegger and Charles Taylor. The book provides detailed interpretations of the major works of Hegel's mature system-his entire Philosophy of Spirit, most of his indispensable Science of Logic, and key parts of his Philosophy of Nature and Philosophy of Right. With the exception of Chapters 4 and 5, which will particularly interest advanced students, Hegel's Philosophy of Reality, Freedom, and God is written for students of philosophy at all levels. Wallace explains Hegel's terminology thoroughly, analyzes many important passages from Hegel's works in detail, and outlines alternative approaches (Plato's, Hume's, and Kant's, among others), so that the distinctiveness of Hegel's solutions becomes apparent.

In seinem Anderen bei sich selbst zu sein: Toward a Recuperation of Hegel's Metaphysics of Agency (Epoché: A Journal for the History of Philosophy, 2006)

Epoché: A Journal for the History of Philosophy 11.1 (Fall 2006), pp. 225-255

This essay argues for a distinctly post-Kantian understanding of Hegel's definition of freedom as "being at home with oneself in one's other." I first briefly isolate the inadequacies of some dominant interpretations of Hegelian freedom and proceed to develop a more adequate theoretical frame by turning to Theodor Adorno. Then I interpret Hegel's notion of the freedom of the will in the Philosophy of Right in terms of his speculative metaphysics. Finally, I briefly examine Hegel's treatment of agency in the Phenomenology of Spirit in order to establish important continuities between the early and late Hegel.

Hegel’s Naturalism, the Negative and the First Person Standpoint [Special Issue]

Argumenta - Journal of Analytic Philosophy, 2019

In this paper I attempt to move the discussion of Hegel's naturalism past what I present as an impasse between the soft naturalist interpretation of Hegel's notion of Geist, in which Geist is continuous with nature, and the opposing claim that Geist is essentially normative and self-legislating. In order to do so I suggest we look to the question of value which underlies this dispute. While soft naturalists seek to make sense of value as arising from material nature, those who support the autonomy thesis propose that value is something inherent to human spiritual activity. Following McDowell's suggestion that value as neither inhering or supervening on nature, but is rather something we have been estranged from and hence something to be recovered, I suggested that we adopt the first person perspective as the starting point for an examination of the relation between nature and value. The first person perspective is to be understood as a position within value which imbues value to what it encounters and hence is a process of the reenchantment of nature. Seeing things from this perspective allows us to place the question of nature as external materiality (which both the soft naturalist and autonomy view seem to share) in its proper context as something which develops as the result of the self-unfolding activity of consciousness as it encounters nature as negativity. Understanding Geist in this way allows us to see value as inherent in nature.

The Hegelian Solution to The Paradox of Self-Constitution: Instincts and Institutions

Hegel-Jahrbuch, 2017

I discuss a problem that a prominent contemporary theory of action and agency is confronted with, namely the paradox of self-constitution. I submit a Hegelian attempt to solve that problem. The theory discussed is Christine Korsgaard’s constitutivist account of agency and practical identity. For the purposes of this talk I agree with most of the things that Korsgaard claims and my Hegelian response to the paradox is a friendly amendment to the constitutivist project. Actually, my impression is that there is much that Korsgaard’s Kantianism and contemporary interpretations of Hegel agree on. My main thesis is that the paradox of self-constitution can be overcome. Korsgaard, of course, agrees with this but presents a solution that is, to my mind, unsatisfactory. What needs to be done is to plug in Hegel’s unorthodox and complex account of action into the constitutivist’s equation. Once this is done, we see that the problems that Korsgaard encounters, when she tries to draw an analogy between animal und human self-constitution, disappear. My central move in order to achieve this goal is to suggest that the role that instincts play in the animal case must be replaced by a unique functional equivalent in the human case. The normative gap that our emancipation from instincts generates is filled by normative resources that emerge in our distinctly human condition, namely sociality and history.

The Body of Spirit: Hegel's Concept of Flesh and its Normative Implications (final draft before proofs)

Hegel Bulletin, 2020

This paper attempts to show that an expansive normative vision can be drawn from Hegel's texts, one whose scope significantly exceeds the anthropocentric model presented in the 'objective spirit' parts of his system. This expansion of normativity is linked to an expansive vision of relationality underpinning Hegel's model of 'concrete freedom'. In order to put into sharper relief the links between expansive relationality and normativity, the late thinking of Maurice Merleau-Ponty is mobilised as a heuristic contrasting point. In the subjective spirit sections of the Encyclopedia are found insights that anticipate key features of Merleau-Ponty's notion of 'flesh'. Locating these insights allows us to detect the underlying thread this paper seeks to mine. Hegel's own 'theory of flesh' culminates in the notion of 'constitutive attachments', the idea that the content of subjectivity is made up of all the bonds linking the human subject to her surrounding worlds and objects. Since freedom for Hegel is 'being with', and since normative demands arise from the different ways in which freedom is concretely realised, it would seem that Hegel's relational conception of subjectivity should lead to an equally expansive conception of normativity. Against the objection that Hegel denied any normative status to non-human beings, the paper points to passages in his work, notably his account of aesthetic judgement and natural beauty, which appear to suggest the opposite. This paper attempts to show that an expansive normative vision can be drawn from Hegel's texts, one whose scope significantly exceeds the model presented in the 'objective spirit' parts of his system. Hegel's texts allow us to construct a theory of responsibility that is not limited to recognition, to inter-human relations, but encompasses all kinds of non-human beings. The paper thus pursues a goal similar to Alison Stone's in Petrified Intelligence (2005). It wants to make a Hegelian case for 'the ethical status of nature', but by tracing a different route through Hegel's corpus. Rather than focusing on the way in which natural beings embody rationality and thereby

The Problem of Nature in Hegel's Philosophy of Right

Hegel Bulletin, 2021

The notion of being-at-home-in-otherness is the distinctive way of thinking of freedom that Hegel develops in his social and political thought. When I am at one with myself in social and political structures (institutions, rights and the state) they are not external powers to which I am subjected but are rather constitutive of my self-relation, that is my self-conception is mediated and expanded through those objective structures. How successfully Hegel may achieve being-at-home-in-otherness with regard to these objective structure of right in the Philosophy of Right is arguable. What is at issue in this paper is however to argue that there is a blind spot in the text with regard to nature. In Ethical Life the rational subject's passions and inclinations are brought into the subject such that she is 'with herself' in them; with regard to external nature no such reconciliation is achieved or even attempted. In Abstract Right external nature is effectively dominated and subsumed into the will and it is never something that one is with oneself in. It remains outside the model of freedom that Hegel develops in the Philosophy of Right. There is something troubling about this formulation, since it excludes nature from freedom, but also something that is accurate, as it reflects the unresolved attitude of moderns to the natural world.

‘Freedom, Norms and Nature in Hegel: Self-Legislation or Self-Realization?

This paper considers the prospects for the current revival of interest in Hegel, and the direction it might take. Looking back to Richard J. Bernstein's paper from 1977, on 'Why Hegel Now?', it contrasts his optimistic assessment of a rapprochement between Hegel and analytic philosophy with Sebastian Gardner's more pessimistic view, where Gardner argues that Hegel's idealist account of value makes any such rapprochement impossible. The paper explores Hegel's account of value further, arguing for a middle way between these extremes of optimism and pessimism, proposing an Aristotelian reading which is more metaphysical than Bernstein recognizes, but not as at odds with thinking in current analytic philosophy as Gardner suggests, as it finds a counterpart in the work of Philippa Foot, Michael Thompson, Rosalind Hursthouse and others.

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