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• W2314202282 abstract "HEINE'S IMAGE OF KANT as the all-destroying hammer of the metaphysicians has always been an over-simplification, for it was Kant himself who insisted the metaphysical quest for unconditioned grounds would remain an undeniable interest of reason, though one to be satisfied by praxis rather than theoria. (1) This, however, leaves us with the question of what form metaphysics can actually take in a contemporary philosophical consciousness has been decisively transformed by the impact of his critical project. It is a question taken up by Dieter Henrich, one of Kant's greatest living interpreters. Henrich is justly renowned for his systematic and rigorous reinterpretations of Kantian and German idealist philosophy. My focus in this paper, however, is on a different aspect of his thinking, only now becoming familiar to anglophone readers: his insistence metaphysical thinking remains indispensable especially in philosophical modernity, precisely because of the element which distinguished it from its Greek and scholastic predecessors: the primacy of self-consciousness. As we will see, this does not mean the task of metaphysics is now to make self-consciousness entirely transparent to itself. Such transparency, Henrich will argue, is impossible. Rather, he seeks a thinking can justify and preserve what he views as modernity's greatest philosophical achievement: its conception of humanity as free and self-determining, striving to understand itself entirely from within itself, rather than by recourse to natural or transcendent sources of normativity. (2) Despite his own insistence this modern subjectivity represents a radical break with Platonic-Aristotelian philosophy--a cut, Henrich writes, that ... reached down to the roots (3)--his thinking about the future course of metaphysics reveals certain Platonic affinities on which he himself has remarked.' In this paper, I want to elaborate on those affinities as a critical assessment of Henrich's own work, but also because they reveal a fundamental, and philosophically significant, continuity underlying all comprehensive thinking, even in forms as divergent as those beginning from Plato and Kant. I open with Henrich's understanding of modernity and its privileging of self-consciousness, followed by his treatment of the primordial and unanalyzable structure of the self. Despite the fact that, for Henrich, all attempts at explaining the self-conscious subject terminate in circularity, subjectivity can be neither explained away reductively nor (pace Habermas) expelled from philosophical consideration. This stubborn fact forms the starting point for his own attempt to delineate a new path in metaphysics, which can do justice to self-consciousness and its distinctive aporiai, as I will show in the third section. For Henrich, Plato is a paradigm for such thinking, provided this paradigm is modernized, is, reoriented away from the primacy of an intelligible, natural order and toward the new point of departure Kant had located in the activity of the subject. In the next section, a close inspection of a passage from the Phaedo will reveal despite their undeniably great differences, Platonic and Kantian thought revolve around a common problematic--the unanalyzable nature of intelligible unity. Indeed, because of this commonality, I conclude by arguing Henrich's thinking shows where the vitality of metaphysics lies: neither in an overcoming nor a twisting free from Plato, but rather in his reappropriation. I In a 1992 essay, Themes in Postmetaphysical Thinking, Jurgen Habermas refers to a New Obscurity which had come to characterize philosophy in Germany in the years after the collapse of positivism. With amused detachment, he remarks on the renewal of metaphysics ... whether this be a version of metaphysics asserting itself in the wake of Kant or one is blatantly scrambling back behind Kant's transcendental dialectic. …" @default.
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• W2314202282 date "2015-05-01" @default.
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• W2314202282 title "Speculari Aude: The Platonic Path of Metaphysics in Dieter Henrich" @default.
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