Book chapter
Knot of the World: German Idealism between Annihilation and Construction
This paper explores the relation between world-annihilation and world-construction in Schelling, Fichte, and Friedrich Schlegel, in light of a central question: how to think the world without absolutizing or justifying it – to (re-)construct a world, or the way the world is or could be, without falling into the logic of justification – while accounting for the world’s being-there, as fact or problem?
In book
Featuring scholars at the forefront of contemporary political theology and the study of German Idealism, Nothing Absolute explores the intersection of these two flourishing fields. Against traditional approaches that view German Idealism as a secularizing movement, this volume revisits it as the first fundamentally philosophical articulation of the political-theological problematic in the aftermath of the Enlightenment and the advent of secularity. Nothing Absolute reclaims German Idealism as a political-theological trajectory. Across the volume’s contributions, German thought from Kant to Marx emerges as crucial for the genealogy of political theology and for the ongoing reassessment of modernity and the secular. By investigating anew such concepts as immanence, utopia, sovereignty, theodicy, the Earth, and the world, as well as the concept of political theology itself, this volume not only rethinks German Idealism and its aftermath from a political-theological perspective but also demonstrates what can be done with (or against) German Idealism using the conceptual resources of political theology today.
The introduction describes the concept in the "hard"and "soft" sciences.
This paper provides some comparison of Herzen’s and Hegel’s notions on philosophy of history and claims to represent Herzen, anatomizing the situation of European riots of the mid. 19th century, as а thinker of current interest. While Herzen asserts that history is a development process with no predetermined goal, Hegel (whose works were very important for Russian intellectuals of Herzen’s generation) proclaims that history has already ended with the Napoleon’s Empire and his own — Hegel’s — philosophy.
References to the problem of the End of History are not infrequent in various political, cultural and philosophic discussions. This notion is often postulated as something quite apparent or as something of great influence and which nevertheless both are attemted to be refuted. The purpose of the paper is to follow philosophic roots of this conception and observe conditions and stages in its development.