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In the late nineteenth and early twentieth century, the German intellectual world was challenged by a growing distrust in the rational ideals of the enlightenment, and consequently by a belief in the existence of a radical 'cultural crisis'. One response to this crisis was the emergence of 'Life Philosophy', which celebrated the irrational, expressive, instinctive and spontaneous, while rejecting the rational, conscious, and logical. Around the same time and place, Zionist thought crystallized. It discussed issues like the 'Jewish essence', the creation of a new Jewish person and a new Jewish community, return to the Jewish homeland, and the negation of the diasporic way of life. This book explores the connections between Zionism and Life Philosophy, and argues that Life Philosophy represents a modern secularized version of gnostic dualism between God and world, and that this was a particular secular impulse that lay at the core of the Zionist political mission. Consisting of two main sections, the book first shows the manner in which Life Philosophy should be understood as a modern, secularized, gnostic theology, before concluding by discussing its political Zionist interpretation. Drawing on published works of a wide range of thinkers and intellectuals, alongside a variety of unpublished materials, this book will be welcomed by students and scholars of Jewish studies, the philosophy of Judaism, and religion and philosophy more generally.

Hegel's critique of Kant was a turning point in the history of philosophy: for the first time, the concrete, situated, and in certain senses \"naturalistic\" style pioneered by Hegel confronted the thin, universalistic, and argumentatively purified style of philosophy that had found its most rigorous expression in Kant. The controversy has hardly died away: it virtually haunts contemporary philosophy from epistemology to ethical theory. Yet if this book is right, the full import of Hegel's critique of Kant has not been understood. Working from Hegel's mature texts (after 1807) and reading them in light of an overall interpretation of Hegel's project as a linguistic, \"definitional\" system, the book offers major reinterpretations of Hegel's views: The Kantian thing-in-itself is not denied but relocated as a temporal aspect of our experience. Hegel's linguistic idealism is understood in terms of his realistic view of sensation. Instead of claiming that Kant's categorical imperative is too empty to provide concrete moral guidance, Hegel praises its emptiness as the foundation for a diverse society.

In From Kant to Husserl, Charles Parsons examines a wide range of historical opinion on philosophical questions, from mathematics to phenomenology. Amplifying his early ideas on Kant's philosophy of arithmetic, Parsons uses Kant's lectures on metaphysics to explore how his arithmetical concepts relate to the categories. He then turns to early reactions by two immediate successors of Kant, Johann Schultz and Bernard Bolzano, to shed light on disputed questions regarding interpretation of Kant's philosophy of mathematics. Interested, as well, in what Kant meant by \"pure natural science,\" Parsons considers the relationship between the first Critique and the Metaphysical Foundations of Natural Science. His commentary on Kant's Transcendental Aesthetic departs from mathematics to engage the vexed question of what it tells about the meaning of Kant's transcendental idealism. Proceeding on to phenomenology, Parsons examines Frege's evolving idea of extensions, his attitude toward set theory, and his correspondence, particularly exchanges with Russell and Husserl. An essay on Brentano brings out, in the case of judgment, an alternative to the now standard Fregean view of negation, and, on truth, alternatives to the traditional correspondence view that are still discussed today. Ending with the question of why Husserl did not take the \"linguistic turn,\" a final essay included here marks the only article-length discussion of Husserl Parsons has ever written, despite a long-standing engagement with this philosopher.

Premised on the assumption that the mind is fundamentally active and self-determining, the German Idealist project gave rise to new ways of thinking about our dependence upon culturally transmitted models of thought, feeling, and creativity. Receptive Spirit elucidates the ways in which Kant, Fichte, Schlegel, and Hegel envisioned and enacted the conjunction of receptivity and spontaneous activity in the transmission of human-made models of mindedness. Their innovations have defined the very terms in which we think about the historical character of aesthetic experience, the development of philosophical thinking, the dynamics of textual communication, and the task of literary criticism.Combining a reconstructive approach to this key juncture of modern thought with close attention paid to subsequent developments, Marton Dornbach argues that we must continue to think within the framework established by the Idealists if we are to keep our bearings in the contemporary intellectual landscape.

This far-ranging and ambitious attempt to rethink postcolonial theory's discussion of the nation and nationalism brings the problems of the postcolonial condition to bear on the philosophy of freedom. Closely identified with totalitarianism and fundamentalism, the nation-state has a tainted history of coercion, ethnic violence, and even, as in ultranationalist Nazi Germany, genocide. Most contemporary theorists are therefore skeptical, if not altogether dismissive, of the idea of the nation and the related metaphor of the political body as an organism. Going against orthodoxy, Pheng Cheah retraces the universal-rationalist foundations and progressive origins of political organicism in the work of Kant and its development in philosophers in the German tradition such as Fichte, Hegel, and Marx. Cheah argues that the widespread association of freedom with the self-generating dynamism of life and culture's power of transcendence is the most important legacy of this tradition. Addressing this legacy's manifestations in Fanon and Cabral's theories of anticolonial struggle and contemporary anticolonial literature, including the Buru Quartet by Indonesian writer Pramoedya Ananta Toer, and the Kenyan writer Ngugi Wa Thiong'o's nationalist novels, Cheah suggests that the profound difficulties of achieving freedom in the postcolonial world indicate the need to reconceptualize freedom in terms of the figure of the specter rather than the living organism.

In this book-the first large-scale survey of the complex relationship between Hegel's idealism and Anglo-American analytic philosophy-Tom Rockmore argues that analytic philosophy has consistently misread and misappropriated Hegel. According to Rockmore, the first generation of British analytic philosophers to engage Hegel possessed a limited understanding of his philosophy and of idealism. Succeeding generations continued to misinterpret him, and recent analytic thinkers have turned Hegel into a pragmatist by ignoring his idealism. Rockmore explains why this has happened, defends Hegel's idealism, and points out the ways that Hegel is a key figure for analytic concerns, focusing in particular on the fact that he and analytic philosophers both share an interest in the problem of knowledge.

In the thirties Jung was at the height of his powers and found himself swept up in the international politics of his day. At this time he was president of what was to become the International General Medical Society for Psychotherapy. As a consequence of Hitler's rise, Jung and his ideas were placed in the centre of a whirlwind of theoretical and political controversy. These chaotic times led him to comment widely on political events and saw his most extensive attempt to explain these events in terms of his theories of the collective and his use of the archetype of Wotan to explain Nazi Germany. This work is part of the ongoing reappraisal of the intellectual fabric of Jung's theory and the perspective he sought to establish, and seeks to re-examine the period, to unravel some of the confusion by setting out the historical background of Jung's ideas, and provide a fresh debate on Jung and his collective theory.

Nietzsche is no longer a marginal figure in the study of philosophy. This collection of specially commissioned essays reflects the emergence of a serious interest amongst philosophers, sociologists and political theorists. By considering Nietzsche's ideas in the context of the modern philosophical tradition from which it emerged, his importance in contemporary thought is refined and reaffirmed. Modern German thought begins with Kant and has rarely escaped his influence. It is with respect to this Kantian heritage that this volume examines Nietzsche. These essays critically consider Nietzsche's relation to Kant and the post-Kantian tradition. In broad terms it is his relation to the domains of knowledge, ethics and aesthetics, that is through the three Kantian critiques, that Nietzsche's thought is illuminated. This allows a surprising variety of areas and questions, both about Nietzsche and about philosophy to be investigated.

Few philosophers are as widely read or as widely misunderstood as Nietzsche. In this book, Tsarina Doyle sets out to show that a specifically Kantian-informed methodology lies at the heart of Nietzsche's approach to epistemology and metaphysics. The author claims, contentiously, that both Nietzsche’s early and late writings may be understood as responses to Kant’s constitutive-regulative distinction at the level of epistemology and to his treatment of force and efficient causality at the level of metaphysics.

Criticism of Earth thoroughly reassesses Marx and Engels's engagement with theology, drawing on largely ignored texts. Thus, alongside 'opium of the people', Hegel's philosophy of law, and the Feuerbach theses, other works are also central. These include Marx's early pieces on theology, continual transformations of fetishism, and lengthy treatments of Bruno Bauer and Max Stirner. Engels too is given serious attention, since he moved beyond Marx in appreciating theology's revolutionary possibilities. Engels's Calvinism is discussed, his treatments of biblical criticism and theology, and his later writings on early Christianity's revolutionary nature. The book continues the project for a renewed and enlivened interaction between Marxism and religion, being the fourth of five volumes in the Criticism of Heaven and Earth series.