Search Results (69)

This article examines how social science has recurrently positioned Islam as a problem-case for European narratives of modernity, simultaneously comparable as ‘a religion’ yet cast as the religion that ‘doesn’t fit’ secularisation, differentiation, and liberal public-reason expectations. Moving beyond the view that social science merely misdescribed Islam, this article argues that Islam has often been made to carry an explanatory burden internal to Europe’s self-narration, a limit-case through which stalled secularisation, anxious liberalism, and contested universals are rendered intelligible and governable. The article returns to canonical texts that helped establish such comparative imagination, including Hegel’s philosophy of history, Weber’s typologies of religious ‘bearers,’ and Gellner’s account of Islam as a comprehensive ‘blueprint’ of social order, to show how durable contrast effects were installed and later reactivated in contemporary debates on secularism, gender, security, and belonging. Drawing on Asad’s critique of the category ‘religion’, the article theorises ‘disruption’ as a recurring genre through which Islam is made exceptional, disruptive to secularisation theory, to accounts of modern differentiation, and to liberal self-understanding. It concludes by appealing to a reflexive sociology of religion that historicises its own categories, compares entanglements rather than civilisations, and treats Muslim intellectual traditions as theory-producing interlocutors rather than merely empirical ‘data’. Full article

The paper starts by questioning the highly influential but extremely misleading characterizations of Plato and Hegel by Bertrand Russell and Karl Popper. It is argued that mathematical assumptions concerning the ancient problem of the incommensurability of continuous and discrete quantities underlie the ways in which Russell and Popper portray the metaphysics of Plato and Hegel—Popper explicitly, and Russell implicitly, presupposing a particular response to this problem by broadening the concept of number to include irrational numbers. Recent work on Plato, however, suggests a different strategy for responding to this ancient conundrum, one that involves a mediated “duality” of the continuous and discrete that Hegel would later generalize to a duality of determinate and indeterminate aspects of cognition more generally. This Platonic alternative had originated with the Pythagorean natural philosopher Philolaus of Croton and would later be expressed in modern mathematics in a non-Cartesian way of applying numerical metrics to geometric figures in disciplines such as projective geometry. Such an alternative approach to both quantitative and conceptual incommensurability, I claim, had influenced Plato’s later conception of philosophical method that would be adopted by Hegel via the intermediary of Leibniz, the first modern “idealist”. Understanding the actual mathematics modeling philosophical concepts for Plato and Hegel becomes crucial for understanding the philosophical claims of modern idealism. Full article

This theoretical–speculative text is structured to emphasize both the novel interpretation of the concept of relation and the value of unity, understood not as unification (i.e., as synthesis), but as a compact unity: the unity that belongs solely to the absolute. The extrinsic relation (äusserliche Beziehung) is a mono-dyadic construct, indicating the conjunction of two extreme terms and a middle term that connects them. The immanent synthesis (immanente Synthesis), according to Hegelian intentions, serves as the sublation of the extrinsic relation, since it indissolubly binds the determinations. Only the immediate relation (unmittelbare Verhältniss) indicates that intrinsic bond, which structurally constitutes determinate identity and which must necessarily result in its sublation. Full article

Poetry is not philosophy, nor was it meant to be, except on rare, glorious occasions. And only Wittgenstein seems willing to claim that philosophy should be written as poetry. Yet it is difficult to imagine poetry not wanting to impinge on the cultural roles played by at least some philosophy. And some philosophers, like Hegel and Heidegger, want to influence the course of poetic practice. So it seems useful to inquire into the various ways these two disciplines can overlap or complicate one another’s modes of inquiry, even if one has no hope of securing abstract definitions for either practice. Those with the appropriate philosophical background, for example, could articulate tensions within a culture’s intellectual life as a means of specifying how an author develops emotionally resonant concrete experiences grappling with this environment. One example might be examining how the need to address Humean skepticism helped shape the development of Romantic ways of making constructive imagination inseparable from attentive states of perceptive involvement in the world. Another example might focus on efforts by contemporary poetry to correlate the work performed by ordinary language philosophy with Heideggerean ideals of building and dwelling potentially applicable to the frameworks provided by philosophical grammar. Full article

Inflammation is the body’s natural immune response to invasion by foreign pathogens and is closely linked to many diseases. Chronic inflammation, if not properly controlled, can pose serious health risks and even threaten life. Currently, the main anti-inflammatory drugs are classified into steroidal and non-steroidal anti-inflammatory drugs, but both have significant side effects that limit their clinical applications. α-Hederin, a pentacyclic triterpenoid saponin, is derived from various plants, including Pulsatilla chinensis, Hedera helix, and Nigella sativa. It has been reported that α-hederin can be used to treat both acute and chronic inflammatory diseases. However, it has poor water solubility and low bioavailability. This study shows that α-hederin can directly self-assemble into a hydrogel through hydrogen bonds and van der Waals forces, called He-Gel. The mechanical properties of He-Gel were further characterized using rheological and microrheological methods. Its self-assembly mechanism was comprehensively elucidated through a combination of spectroscopic analyses and computational chemistry. Furthermore, in vitro experiments showed that He-Gel exhibits lower cytotoxicity and more excellent anti-inflammatory activity compared to free α-hederin. In conclusion, this research provides a solution for the further development of α-hederin. Unlike conventional approaches that rely on polymers as drug carriers, this preparation method is both green and economical. More importantly, it highlights that direct self-assembly of natural small molecules represents a promising strategy for anti-inflammatory therapy. Full article

The increasing challenge of waste disposal and the growing demand for reliable renewable energy sources are particularly critical in developing countries. Waste-to-Energy technologies have emerged as a promising approach to harness the energy potential of waste in an economically viable and environmentally sustainable manner. This study provides a global overview of scientific developments and technological trends in Waste-to-Energy through a bibliometric analysis of 1869 documents retrieved from the Web of Science database, covering the period 2017–2021 and focusing on the field of bioenergy. Here, the term bioenergy is used in a broad sense, encompassing energy recovery from both biogenic waste (e.g., food waste, agricultural residues) and non-biogenic waste (e.g., plastics, synthetic polymers) under the Waste-to-Energy framework. The analysis revealed that developing countries prioritize specific technologies for energy recovery: anaerobic digestion for organic waste, incineration for non-biodegradable mixed waste, and pyrolysis and gasification for carbon-rich waste streams such as biomass and plastics. Landfilling is mentioned solely as a final disposal route for inert materials, not as an energy recovery pathway. Additionally, research highlights the potential benefits of synergistic combinations of raw materials in improving product quality and reducing pollution in Waste-to-Energy processes. This bibliometric and content-based review supports future research efforts by identifying key trends, influential contributions, and critical implementation challenges. The findings underscore the role of Waste-to-Energy technologies as valuable tools in sustainable waste management strategies, especially in regions where improving energy access and reducing environmental impact are pressing concerns. Full article

The article believes that the legal field needs to reconsider its approach to the surface of things. Using examples from jurisprudence of the United States, the United Kingdom, and the European Union and considering the legal tradition from the Roman Republic to today, the paper inquires why the law has evident problems in dealing with surface-oriented artforms, such as graffiti and postmodern literature. By consulting theorists of the surface, from Hegel over Critical Theory to Postmodernism, it will show that the law is outdated in the sense that it has failed to adapt its understanding of the nature of things. It will furthermore consider how property law and intellectual property law (including copyright) need to be revised in order to bring the law up-to-date with above developments. Full article

The present study interprets the indispensable mediating role of religion within Hegel’s monistic system. This study undertakes a systematic investigation of the development of Hegel’s religious thought in different periods, his logical reconstruction of multiple religions, and the positioning of religion within his system. The central argument posits that religions, particularly Christianity, serve as a pivotal experiential and representational conduit that facilitates Spirit’s ascent from the inherent dualism of consciousness, as inherited from Descartes and solidified by Kant, to the monistic paradigm of the speculative concept (Begriff) or absolute Knowing (absolutes Wissen). Whilst art offers immediate sensuous intuition (Anschauung) of the Absolute, philosophy achieves pure conceptual comprehension (begreifendes Denken). The function of religion can be considered to be twofold. Firstly, it is important to note that religion provides the essential communal form for grasping substantial content. Secondly, the representational form demands inherent necessity, its own sublation (Aufhebung), and elevation to conceptual truth. The rational content of Christianity, found in the Trinity’s logical structure and the Incarnation (Menschwerdung Gottes), demands translation into the self-determining concept (Begriff). “The death of God” is posited by representation as a means to facilitate the subsequent reconstruction of the Concept. Philosophy serves to sublimate religion by preserving its truth-content, negating its inadequate form, and elevating it into pure conceptual truth. Consequently, religion functions as the indispensable “prelude to scientific truth”, and the necessary pathway to absolute knowing, where absolute Spirit achieves complete self-transparency in the speculative Concept. Hegel affirms religion’s vital mediating role not as the endpoint, but as the essential bridge enabling Spirit’s ascent from religious representation (Vorstellung) to conceptual absolute knowing. Finally, in exploring the interplay of truth and meaning, Hegel’s notions of Vorstellung and Begriff offer a speculative framework where religious meaning is embodied in logical and historical contexts, while philosophical truth transforms it into conceptual form, thus enriching both hermeneutics and dialectical understanding. Full article

The article aspires to delineate Hegel’s appropriation of Aristotle’s concept of soul in post-Kantian European Philosophy. It showcases the way that Hegel fuses central aspects of Aristotle’s theory and Kant’s account of inner purposiveness in order to deliver a hierarchical account of vegetative-, animal-, and human organisms. The article is divided in six parts. The first part offers an introduction to the subject matter. The second part delivers an overall account of the way that Hegel reconstructs Aristotle’s general theory of the soul and fuses it with Kant’s theory of inner purposiveness. The third part highlights Hegel’s distinctive argumentative strategy for delivering a unified, atemporal account of the connection between the various natural realms, both inorganic and organic. Parts four, five and six proceed to his theory of vegetative-, animal- and human life respectively, while showcasing the underlying logic and the upshot of Hegel’s developmental account of these three kinds of life qua soul. Full article

Wittgenstein’s philosophy has influenced the philosophy of religion quite considerably. This is hardly due to his rather few remarks on religion. Instead, Wittgenstein’s influence seems to be connected to a certain, without doubt common, interpretation of his later philosophy, mainly of Philosophical Investigations. I speak about one interpretation because in my view the purportedly different interpretations of the sense in which certain key-concepts in the Philosophical Investigations are supposed to be fruitful for understanding religious language, in fact have a common, unacknowledged presupposition: that Wittgenstein’s account of language rotates around the quite traditional, philosophical concepts of subjectivity and objectivity. In the interpretations at stake, these concepts form the backdrop of questions about what “can” intelligibly be assessed by an individual and what “has to be” accounted for in “our” common language. There are discussions in the Philosophical Investigations that do give rise to such questions. However, what I take to be the main direction in Wittgenstein’s later philosophy is the movement away from the concepts of subjectivity and objectivity. Most clearly, this is visible in the second volume of Last Writings on the Philosophy of Psychology, where Wittgenstein dissolves the idea of the inscrutable inner of the other. As I will show, these remarks are in tension both with the views that his followers, such as Peter Winch, put forth and with his own remarks on religion in Culture and Value. Full article

This approach to Hölderlin’s translation of Sophocles’ famous play modulates in significant ways the usual readings in which Antigone has become, over the centuries, an example of an early claim for natural law. Hölderlin’s insights inaugurate a new and innovative view that significantly affects this understanding. His version points to the authentically Greek legal aspect of Antigone’s position as an epicler daughter, claiming her dynastic prerogative to take over the palace and her father’s legacy. Hölderlin’s clues guide us to a reading that restores the tragic dilemma beyond the black-and-white Christian polarization of saintly Antigone and evil Creon and enhances both the heroine’s and Creon’s ambiguities in this rich and ironic text. Full article

Friedrich Hölderlin (1770–1843) is widely known as a poet and sometimes described as a poet’s poet (Heidegger). However, more recent interpretations, undertaken by Dieter Henrich, Michael Franz and others, have shown that he was a genuine philosopher as well, who had an original conception of the relation between art, poetry and metaphysics, with neo-Platonic and theological roots. This paper reconstructs Hölderlin’s ideas and their relation to those of Kant and Fichte. Hölderlin emerges, on the interpretation offered here, as a metaphysician of life, a poet of the biosphere and as such most relevant to our present-day predicament. Full article

Merleau-Ponty’s specific theory of negation has received surprisingly little attention within the literature. Given his engagement with Sartre, not to mention Hegel and Marx, one would think that this concept and its surrounding issues and problems would occupy a more central place within various readings and interpretations. This essay attempts to give some indications of how to think about a Merleau-Pontian theory of negativity specifically. By re-reading the “Temporality” chapter from Phenomenology of Perception in dialogue with later writings and lectures, I propose a theory of “integration” and “disintegration” of temporal passage in place of a dialectic of pure being and nothingness. This theory organizes various themes in Merleau-Ponty’s work, including sense-genesis and his references to the “scream of light”. Full article

In this paper, I demonstrate that, beyond the notion of prejudice, it is the whole Cartesian framework that Gadamer’s philosophical hermeneutics seems to reject in Truth and Method. I buttress this argument by addressing a gamut of central concepts, namely doubt, evidence, history, life, subjectivity, language, and, most importantly, method itself. In the course of the discussion, I emphasize many fine details of Gadamer’s approach to Cartesianism. I further ask whether Gadamer really succeeds in disentangling himself from a methodical demand that is fundamental for Descartes but that he also underscores in the works of other philosophers, such as Hegel and Heidegger. I suggest that Cartesianism thus appears enlightening to point out the complexities of Gadamer’s hermeneutics. Full article

Influenced by Hegel, modern Chinese philosophers (e.g., Mou Zong-San, Lao Sze-Kwang, etc.) and Japanese philosophers (e.g., Nishida Kitaro) were inclined to narrate Chinese or Japanese culture in terms of the Hegelian concept of ‘spirit’. Nevertheless, the Hegelian philosophy of culture assumes the existence of an unchangeable cultural spirit and was therefore criticised by Watsuji Tetsuro. Watsuji denies the existence of an unchangeable cultural spirit and argues that cultures arise from the aidagara (interactions) between Ningen (human society) and Fudo (nature). Yet Watsuji’s narration of culture overemphasised the aidagara between Ningen and Fudo but disregarded that culture may also arise from the aidagara among cultures. Therefore, by reinterpreting Watsuji’s concept of aidagara, this paper proposes the concept of Bungen to explain the formation of cultures in terms of intercultural interactions and therefore highlight the diversity of East Asian cultures. Full article