Brandom regards that image as metonymy, a dramatic example of the more general point that one's self-conception hangs on personal commitments for which one is willing to take risks and make sacrifices. Building on Taylor, Gilbert argues that mutual recognition can arise in very simple situations, for example, when two people sharing a table at a library acknowledge each other's presence with a nod. Arto Laitinen is University Lecturer at University of Jyvaskyla, Finland. But his analysis of market relations goes beyond Hegel's. Basingstoke, New York: Palgrave MacMillan, 2010, 98-121. A gênese constitutiva da pesquisa crítica Teoria Crítica tem como base a análise da realidade social bem como a orientação à emancipação mediante o diagnóstico das patologias sociais ocorridas no interior de uma determinada realidade. Pippin objects that Brandom's inferentialist framework does not do justice to Hegel's text.
A number of chapters attempt to show how Hegel can inform analytic social philosophy. A exigência de tal posicionamento revisor passa a se constituir como um repto para a própria pesquisa crítica. Institutions, Emotions, and Group Agents. Neste sentido, as práticas e discursos de desreconhecimento representam uma negação intencional ou uma tentativa de solapar a aplicação dos princípios implícitos do liberalismo democrático e universalista, conforme pressuposto na tradição teórica do reconhecimento. Depois tentarei esboçar uma reaproximação entre ambas posições ao mostrar como o conceito normativo de reconhecimento de Honneth não é oposto a argumentos funcionalistas, e sim que ele contém uma dimensão socioteórica: a ideia de que a reprodução social e a evolução social revolvem ao redor de lutas pela interpretação de normas sociais centrais. It is also at the centre of a great deal of conceptual ambivalence and often theoretical confusion as not all authors mean the same thing with the term and as there is often inadequate attention to the different concepts at stake.
That said, an adequate realist solution must still make room for the effect of recognition on its object. Heikki Ikäheimo is Research Fellow at Macquarie University, Sydney. To further clarify the idea, Descombes opposes Montesquieu to Searle. The editors assign the essays to three parts, the first two of which are dominated by the figure of Hegel. Our argument appeals to social recognition to explain why social robots, unlike other technological artifacts, are capable of establishing with their human users quasi-social relationships as pseudo-persons. The idea of recognition, he argues, lacks the resources to deal with three problems in social philosophy: distributive justice, cultural pluralism, and the relationship between humanity and nature. Siep has doubts about this trend.
Michael Quante Recognition as the Social Grammar of Species Being in Marx Groups, Institutions and Recognition 9. Brandom The Structure of Desire and Recognition: Self-Consciousness and Self-Constitution 3. On the other hand, we argue that another form of moral consideration—not based on rights attribution—can and must be granted to robots. The two readers do not merely share common knowledge of each other's presence. Arto Laitinen Recognition, Acknowledgement, and Acceptance 12. Thus exchange involves a struggle for recognition in which each party strives to get the better of the deal, that is, to have the other recognize the greater worth of its product and consent to the exchange.
But Searle's model, Descombes argues, fails to account for the origin of institutions. That capacity is constituted by members' acceptance, that is, their willingness, in the relevant circumstances, to accept the authority's evaluations of their behavior and sanctions for noncompliance with institutional norms. Laitinen argues that mutual recognition, though normally a necessary condition for group agency and institutional cooperation, is not sufficient. Pippin On Hegel's Claim that Self-Consciousness is Desire Itself Begierde uberhaupt Pirmin Stekeler-Weithofer Intuition, Understanding, and the Human Form of Life Hegel, Marx, and Beyond: Recognition, Spirit and Species Being 5. We conclude by drawing attention to a potential paradox drawn forth by our analysis and by examining the main conceptual conundrums that our approach has to face.
The former distinguishes laws, as the act of a political legislator, from the social manners and customs that arise impersonally, in the sense that they do not originate in any personal intention. At issue for Brandom and Pippin is this move from desire through recognition to self-consciousness. Margaret Gilbert Mutual Recognition and Some Related Phenomena 10. Opening the first section, on the ontology of personhood, Brandom and Robert Pippin each offer penetrating reflections on that particularly obscure transition in Hegel. Italo Testa Social Space and the Ontology of Recognition 11. These lines address the roots of human sociality from different conceptual perspectives and have complementary strengths, variously stressing the social constitution of persons in interpersonal relations and the emergence of social and institutional reality through collective intentionality.
Heikki Ikäheimo argues that Hegel can make a positive contribution to contemporary Anglophone social philosophy. For Brandom, then, the trick is to explain how recognition mediates the transition from desire to normative commitments. Michael Quante Recognition as the Social Grammar of Species Being in Marx Groups, Institutions and Recognition 9. Ludwig Siep Mutual Recognition: Hegel and Beyond 6. He closes by further delineating other forms of recognition of reasons, principles, and institutions and their relationship to interpersonal recognition. His publications include Strong Evaluation without Moral Sources 2008 , Dimensions of Personhood 2007, edited with Heikki Ikaheimo , Hegel on Action 2010, edited with Constantine Sandis and a number of articles on mutual recognition.
Italo Testa Social Space and the Ontology of Recognition 11. Arto Laitinen Recognition, Acknowledgement, and Acceptance 12. The last essay, by Vincent Descombes, returns to Hegel. Italo Testa Social Space and the Ontology of Recognition 11. Ludwig Siep Mutual Recognition: Hegel and Beyond 6.
Robert Brandom, whose own work deeply embodies the analytic engagement with Hegel, provides the lead contribution. Titus Stahl Institutional Power, Collective Acceptance, and Recognition 13. Building on Searle, Testa argues that a strong anti-realist solution to the paradox is implausible along the first, perceptual dimension. Vincent Descombes The Problem of Collective Identity: The Instituting We and the Instituted We Notes Heikki Ikaheimo is Research Fellow at Macquarie University, Sydney. Ludwig Siep Mutual Recognition: Hegel and Beyond 6. Brandom The Structure of Desire and Recognition: Self-Consciousness and Self-Constitution 3. Resumo O presente artigo tem por objetivo central esboçar uma discussão teórica a respeito de relações de demarcação e hierarquização simbólicas que poderiam ser descritas por meio da categoria analítica de desreconhecimento.
Ludwig Siep opens with a helpful critical overview of recent attempts by Brandom, Pippin, Pinkard, Honneth, Taylor, and Ricoeur to put Hegel's conception of mutual recognition to work on contemporary concerns. For Hegel, essential features are those for which one would risk one's very life -- hence his famous image of the struggle unto death. The latter counts as collective acceptance, however, only if members collectively accept both rules and their interpretation and application. Though Marx's analysis seems impossibly utopian, it shows how a market mentality perverts our sense of human dignity: rather than recognize our shared humanity in our mutual neediness, we value self-reliant individuals and disdain the needy. Heikki Ikaheimo Holism and Normative Essentialism in Hegel's Social Ontology 7. Following Gilbert and Tuomela, Stahl argues for the collective character of such acceptance, which he links with a kind of mutual recognition, distinct from Hegel's idea. Nesse sentido, a filosofia social questiona não apenas a legitimidade das instituições sociopolíticas mas também a justificação de nossas ações e, sobretudo, das estruturas das instituições e práticas sociais orientadas à emancipação.