By Heikki Ikaheimo, Arto Laitinen
Heikki Ikaheimo, Arto Laitinen (eds.)
This precise assortment specializes in the unexamined connections among modern, intensively debated strains of inquiry: Hegel-inspired theories of popularity (Anerkennung) and analytical social ontology. those traces deal with the roots of human sociality from various conceptual views and feature complementary strengths, variously stressing the social structure of people in interpersonal kin and the emergence of social and institutional truth via collective intentionality. during this e-book prime theorists and more youthful students supply unique analyses of the connections and recommend new ways that theories of popularity and present methods in analytical social ontology can improve one another.
1. Heikki Ikäheimo & Arto Laitinen
Recognition and Social Ontology
Recognition and the Social Ontology of Personhood
2. Robert B. Brandom
The constitution of wish and popularity: Self-Consciousness and Self-Constitution
3. Robert B. Pippin
On Hegel’s declare that Self-Consciousness is “Desire Itself” (“Begierde überhaupt”) Pirmin Stekeler-Weithofer
Intuition, realizing, and the Human kind of Life
Hegel, Marx, and past: attractiveness, Spirit and Species Being
5. Ludwig Siep
Mutual attractiveness: Hegel and past
6. Heikki Ikäheimo
Holism and Normative Essentialism in Hegel’s Social Ontology
7. Paul Redding
The Relevance of Hegel’s “Absolute Spirit” to Social Normativity
8. Michael Quante
Recognition because the Social Grammar of Species Being in Marx
Groups, associations and Recognition
9. Margaret Gilbert
Mutual acceptance and a few similar Phenomena
10. Italo Testa
Social house and the Ontology of Recognition
11. Arto Laitinen
Recognition, Acknowledgement, and recognition
12. Titus Stahl
Institutional energy, Collective reputation, and popularity
13. Vincent Descombes
The challenge of Collective identification: The Instituting We and the Instituted We
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Extra info for Recognition and Social Ontology (Social and Critical Theory)
Essentially self-conscious creatures accordingly enjoy the possibility of a distinctive kind of self-transformation: making themselves be different by taking themselves to be different. Insofar as such a difference in what the essentially self-conscious creature is in itself is then reflected in a further difference in what it is for itself—perhaps just by in some way acknowledging that it has changed—the original change in self-conception can trigger a cascade. That process whereby what the thing is in itself and what it is for itself reciprocally and sequentially influence one another might or might not converge to a stable equilibrium of self and conception of self.
E. being something things can be something for? What is to the TSEA as hunger is to food? To begin to address these questions, and to indicate an important point of contact with Hegel’s own vocabulary, we may call what I must do, the activity, whatever it is, that I must engage in, in order thereby to be taking or treating something in practice as something things can be something for, ‘recognizing’ that other creature. So far, this is just a label for an answer to the first question. Recognizing others is attributing to them the practical significance of exhibiting the tripartite structure of erotic awareness: taking them to be takers, subjects for whom things can have a practical significance relative to a desire and mediated by an activity.
For that matter, what is it for anything to be something for one? The first and most basic notion, I think, is practical classification. A creature can take or treat some particular as being of a general kind by responding to it in one way rather than another. In this sense, a chunk of iron classifies its environments as being of one of two kinds by rusting in some of them and not in others. The repeatable response-kind, rusting, induces a classification of stimuli, accordingly as they do or do not reliably elicit a response of that kind.