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• W1969968555 abstract "Reviewed by: Identity and Difference. Studies in Hegel’s Logic, Philosophy of Spirit, and Politics Brady Bowman Identity and Difference. Studies in Hegel’s Logic, Philosophy of Spirit, and Politics Edited by Philip T. Grier. Albany: State University of New York Press, 2007. Pp. vii + 289. $74.10 h.c. 9780791471678. $25.95 pbk. 0791471683. In the introduction to this collection of twelve essays originally presented at the 2004 meeting of the Hegel Society of America, Philip Grier situates the volume in the context of the politics of identity and suggests that one aim of the book is to draw on Hegel in order to clarify “some deep philosophical confusions over the very concepts of identity and difference that . . . inhibit our ability to think through these challenges successfully” (3). To some this project might seem ill-conceived in light of postmodernist portrayals of Hegel as deeply complicit in the oppression of the “otherness” and differential identities at issue in such power struggles. To defend Hegel against this charge is therefore instrumental to one of the book’s major goals, and roughly two-thirds of the contributions seek to vindicate a more nuanced Hegelian notion of identity as inclusive of plurality and difference. Persistently critical voices, however, are also to be heard. Four parts make up the volume, each devoted to a different aspect of the core topic. Part 1 centers on The Science of Logic. William Maker argues that Hegel’s claim to have achieved a completely self-contained science of logic entails [End Page 229] his recognition of nonthinkable otherness as that from which the logic differs in its totality. In an essay that combines methodological reflections with detailed exposition of the dialectic of mutual recognition, Robert Williams focuses on “double transition,” i.e., the idea not only that any given thought determination passes over into its opposite (e.g., quality into quantity) but that the second, opposed determination equally transforms itself into the first. He shows that this pervasive feature of the dialectic betokens an “antireductive, antimonist” (40) stance. Martin De Nys, too, casts his analysis as a defense against the claim that Hegel denies the reality of difference and interprets Hegel’s conception of the speculative “Idea” and “absolute knowing” so as to demonstrate that the self-determination of thought “does not require that the mediated unity of thought and being be reduced to the self-mediated unity of thought with itself ” (96). Christopher Yeomans demonstrates that Hegel’s conception of identity does justice to the pragmatic, “erotetic” logic of questions and answers regarding individuation by integrating difference into the very content of the concept of identity in a way that purely formal approaches cannot. In part 2, devoted to the philosophy of mind, Richard Dien Winfield argues that when it is taken to be epistemologically foundational, the paradigm represented by Wittgenstein, Sellars, and Davidson leads to a “relativist holism” (104). Hegel avoids this by relieving philosophical psychology of its foundationalist pretensions. The paradigm is also said to imply that consciousness is inseparable from discursive knowledge, thus rendering the acquisition of language and consciousness by children mysterious. By developing a differential model of mental unity in which the psyche can be had independently of consciousness and intelligence, Hegel solves this problem, too. “Peoples, Genders, and Nations” is the focus of part 3. Angelica Nuzzo mobilizes resources from The Science of Logic in order to argue that “dialectically, boundaries do not defend a preexisting identity but first institute it” (136). While such identities are inherently instable, the Hegelian “concept” offers a positive model of identity instituted by freedom and culture and inclusive of differences. Andrew Buchwalter similarly argues that although Hegel rejected any form of global governance, a notion of global cultural unity that includes “a plural and even ‘hybrid’ dimension” (160) is inherent in The Philosophy of Right. Patricia Anne Simpson sounds a more critical note: She points toward connections between violence and the dialectic and Hegel’s ambivalent treatment of particularity at the intersection of war, nationhood, and the feminine. Robert Bernasconi gives evidence that Hegel and his contemporaries would have assumed that the ancient Egyptians were black and argues that it is because Hegel understood..." @default.
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• W1969968555 title "<i>Identity and Difference. Studies in Hegel’s Logic, Philosophy of Spirit, and Politics</i> (review)" @default.
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