The history of theory

Critical Inquiry

Volumn 33, Issue 1, 2006, Pages 78-112

  Hunter, Ian ^a  

^a UNIVERSITY OF QUEENSLAND   (Australia)

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EID: 35148844513     PISSN: 00931896     EISSN: None     Source Type: Journal    
DOI: 10.1086/509747     Document Type: Review

References (91)

1. Bruno Latour, "Why Has Critique Run out of Steam?" Critical Inquiry 30 (Winter 2004): 238-39.
2. See Terry Eagleton, After Theory (New York, 2003).
3. See Robert Pippin, "Critical Inquiry and Critical Theory: A Short History of Nonbeing," Critical Inquiry 30 (Winter 2004): 424-28.
4. See Elizabeth Abel, "Mania, Depression, and the Future of Theory," Critical Inquiry 30 (Winter 2004): 336-39
5. and Fredric Jameson, "Symptoms of Theory or Symptoms for Theory?" Critical Inquiry 30 (Winter 2004): 403-8.
6. See Eagleton, After Theory, pp. 24-30, 44-49, 95-102.
7. See The Norton Anthology of Theory and Criticism, ed. Vincent B. Leitch et al. (New York, 2001)
8. and Theory's Empire: An Anthology of Dissent, ed. Daphne Patai and William H. Corral (New York, 2005).
9. For detailed historical investigations of the cultivation of particular kinds of philosophical personae, see The Philosopher in Early Modern Europe: The Nature of a Contested Identity, ed. Conal Condren, Stephen Gaukroger, and Ian Hunter (Cambridge, 2006).
10. Jacques Derrida, "'Genesis and Structure' and Phenomenology," Writing and Difference, trans. Alan Bass (Chicago, 1978), p. 156; hereafter abbreviated "GS."
11. For the role of such self-questioning in setting the scene for acts of ethical self-problematization and self-transformation, see Michel Foucault, The Use of Pleasure, trans. Robert Hurley, vol. 3 of The History of Sexuality (Harmondsworth, 1985), pp. 25-32.
12. For an account of its role in motivating and shaping the cultivation of a distinctive and prestigious philosophical self or way of life, see Pierre Hadot, Plotinus, or the Simplicity of Vision, trans. Michael Chase (Chicago, 1993);
13. Peter Brown, Power and Persuasion in late Antiquity: Towards a Christian Empire (Madison, Wis., 1992), pp. 118-58;
14. and Hunter, "The Morals of Metaphysics: Kant's Groundwork as Intellectual Paideia," Critical Inquiry 28 (Summer 2002): 908-29.
15. Edmund Husserl, The Crisis of European Sciences and Transcendental Phenomenology, trans. David Carr (Evanston, Ill., 1970), pp. 151-52.
16. Compare Hadot's comments on the transcendental reduction as a variation on the longstanding exercise of "return to the self," in Hadot, Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault, trans. Chase, ed. Arnold Davidson (Oxford, 1995), pp. 65-66.
17. Eagleton, After Theory, p. 27.
18. See Ilsetraut Hadot, Seneca und die griechisch-römische Tradition der Seelenleitung (Berlin, 1969)
19. and Paul Rabbow, Seelenführung: Methodik der Exerzitien in der Antike (Munich, 1954).
20. See Zellig Harris, Methods in Structural linguistics (Chicago, 1951).
21. See Vladimir Propp, Morphology of the Folktale, trans. Louis A. Wagner (Austin, Lex., 1968).
22. For examples, see Noam Chomsky, Syntactic Structures (The Hague, 1957).
23. See Chomsky, Aspects of a Theory of Syntax (Cambridge Mass., 1965), pp. 24-27.
24. Chomsky, "Formal Properties of Grammars," in Handbook of Mathematical Psychology, ed. R. Duncan Luce, Robert R. Bush, and Eugene Galanter, 3 vols. (New York, 1963-65), 1:330.
25. See Paul Guyer, "Psychology and the Transcendental Deduction," in Kant's Transcendental Deductions: The Three "Critiques" and the "Opus postumum," ed. Eckart Förster (Stanford, Calif., 1989), pp. 47-68.
26. Foucault, The Order of Things: An Archaeology of the Human Sciences, trans, pub. (New York, 1971), p. 318.
27. See Hermann Cohen, Das Princip der Infinitesimal-Methode und seine Geschichte: Ein Kapitel zur Grundlegung der Erkenntnisskritik (1883; Berlin, 1984).
28. My discussion of this text is indebted to Gregory B. Moynahan, "Hermann Cohen's Das Prinzip der Infinitesimalmethode, Ernst Cassirer, and the Politics of Science in Wilhelmine Germany," Perspectives on Science 11, no. 1 (2003): 35-75.
29. Ernst Cassirer, Der kritische Idealismus und die Philosophie des Gesunden Menschenverstandes (Gieszen, 1906), p. 32;
30. quoted in Moynahan, "Hermann Cohen's Das Prinzip der Infinitesimalmethode, Ernst Cassirer, and the Politics of Science in Wilhelmine Germany," p. 42.
31. Cassirer, Substance and Function, in "Substance and Function" and "Einstein's Theory of Relativity," trans. William C. Swabey and Marie C. Swabey (1923; New York, 1953), p. 166;
32. For some pointers in this general direction, see Bruce Kuklick, A History of Philosophy in America, 1720-2000 (Oxford, 2003)
33. and Louis Menand, The Metaphysical Club (London, 2001).
34. See Ferdinand de Saussure, Coursein General linguistics, trans. Wade Baskin (New York, 1966), pp. 120-22.
35. By the same token, it has been persuasively argued that it was not greater scientific accuracy that permitted Chomskyan syntactics to eclipse its greatest technical rival, the Generative Semantics program of James McCawley, George Lakoff, Paul Postal, and John Ross. This occurred because of Chomsky's aggressive capacity for ideological defence and attack and the capacity of the MIT program to function as a center for the reproduction of Chomskyan linguistics through the training of graduate students in an orthodox theory and method. See Geoffrey J. Huck and John A. Goldsmith, Ideology and Linguistic Theory: Noam Chomsky and the Deep Structure Debates (London, 1995).
36. Jan Mukařovský, The Word and Verbal Art, trans, and ed. John Burbank and Peter Steiner (New Haven, Conn., 1977), p. 18.
37. See Foucault, The Order of Things, pp. 344-48. Eagleton's conception of culture, as both determined by capitalist production processes and as the means of thinking this determination, can thus be treated as a routine symptomatic expression of this conception of man as the "empirico-transcendental doublet."
38. See Albert Lord, The Singer of Tales (Cambridge, Mass., 1960).
39. Alain Badiou, Infinite Thought: Truth and the Return to Philosophy, trans. and ed. Oliver Feltham and Justin Clemens (London, 2003), p. 179.
40. See Derrida, "Structure, Sign, and Play in the Discourse of the Human Sciences," Writing and Difference, pp. 278-93.
41. Roland Barthes, "The Death of the Author," Image-Music-Text, trans. and ed. Stephen Heath (New York, 1977), p. 142.
42. See, in particular, Julia Kristeva, Revolution in Poetic Language, trans. Margaret Waller (New York, 1984).
43. For useful overviews, see Bogumil Jasinowski, "Leibniz und der Übergang der mittelalterlichen in die moderne Philosophie," Studia Leibnitiana, no. 4 (1972): 251-63;
44. Charles H. Lohr, "Metaphysics," in The Cambridge History of Renaissance Philosophy, ed. Charles B. Schmitt (Cambridge, 1988), pp. 537-638;
45. and esp. Walter Sparn, Wiederkehr der Metaphysik: Die ontologische Frage in der lutherischen Theologie des frühen siebzehntes Jahrhunderts (Stuttgart, 1976)
46. and "Die Schulphilosophie in den lutherischen Territorien," in Das heilige Römische Reich deutscher Nation, Nord- und Ostmitteleuropa, vol. 4, pt. 1 of Die Philosophie des siebzehntes Jahrhunderts, ed. Helmut Holzhey and Wilhelm Schmidt-Biggemann (Basel, 2001), pp. 475-97.
47. See Hunter, "Kant's Religion and Prussian Religious Policy," Modern Intellectual History 2 (Apr. 2005): 1-27.
48. See Immanuel Kant, Religion within the Boundaries of Mere Reason, in Religion and Rational Theology, trans. and ed. Allen W. Wood and George di Giovanni (Cambridge, 1996), pp. 39-216, esp. 89-97, 122-25, 146-53.
49. For more on this parting of the ways, see Hunter, Rival Enlightenments: Civil and Metaphysical Philosophy in Early Modern Germany (Cambridge, 2001).
50. For illuminating comments on the difference between philosophical approaches to political thought and a history whose object is the development of secular civil government, see J. G. A. Pocock, "Quentin Skinner: The History of Politics and the Politics of History," Common Knowledge 10 (Fall 2004): 532-50.
51. See Husserl, The Crisis of European Sciences and Transcendental Phenomenology, pp. 103-21.
52. See Thomas S. Kuhn, The Structure of Scientific Revolutions (Chicago, 1962).
53. See Louis Althusser and Étienne Balibar, Reading Capital, trans. Ben Brewster (London, 1970), pp. 13-22.
54. For an account of the continuing presence of transcendental philosophy in Foucault's historical descriptions, see Béatrice Han, Foucault's Critical Project: Between the Transcendental and the Historical, trans. Edward Pile (Stanford, Calif, 2002). Like Foucault's, Han's account is not strictly historical, seeking instead a reconciliation of the transcendental and the historical left unfinished by Foucault.
55. See Foucault, The Archaeology of Knowledge, trans. A. M. Sheridan Smith (London, 1972), pp. 46-49, 53-55, 126-31.
56. See David Hyder, "Foucault, Cavaillès, and Husserl on the Historical Epistemology of the Sciences," Perspectives on Science 11 (Spring 2003): 107-29.
57. Renaissance neo-Platonism is helpfully situated amongst its rivals in Stephen Menn, "The Intellectual Setting," in The Cambridge History of Seventeenth-Century Philosophy, ed. Daniel Garber and Michael Ayers (Cambridge, 1998), pp. 33-86.
58. For more on this, see Bruce T. Moran, The Alchemical World of the German Court: Occult Philosophy in the Circle of Moritz of Hessen (1572-1632) (Stuttgart, 1991);
59. Howard Hotson, Johann Heinrich Alsted, 1588-1638: Between Renaissance, Reformation, and Universal Reform (Oxford, 2000)
60. and Paradise Postponed: Johann Heinrich Alsted and the Birth of Calvinist Millenarianism (Dordrecht, 2000);
61. and, for a general overview, Das heilige Römische Reich deutscher Nation, Nordund Ostmitteleuropa, pp. 3-123.
62. See Paul-Richard Blum, "Der Standardkurs der katholischen Schulphilosophie im siebzehnte Jahrhundert," in Aristotelismus und Renaissance: In memoriam Charles B. Schmitt, ed. Eckhard Keßler, Lohr, and Sparn (Wiesbaden, 1988), pp. 127-48
63. and Philosophenphilosophie und Schulphilosophie: Typen des Philosophierens in der Neuzeit (Stuttgart, 1998).
64. See Horst Dreitzel, "Zur Entwicklung und Eigenart der 'Eklektischen Philosophie,'" Zeitschrift für Historische Forschung 18, no. 3 (1991): 281-343
65. and "The Reception of Hobbes in the Political Philosophy of the Early German Enlightenment," History of European Ideas 29, no. 3 (2003): 255-89;
66. and Ulrich Johannes Schneider, "Eclecticism Rediscovered," Journal of the History of Ideas 59, no. 1 (1998): 173-82.
67. For a discussion of this last development, see David Saunders, Anti-Lawyers: Religion and the Critics of Law and State (London, 1997).
68. For more, see Pocock, "Quentin Skinner."
69. See Jonathan Culler, Structuralist Poetics: Structuralism, Linguistics, and the Study of Literature (Ithaca, N.Y, 1975);
70. Eagleton, Criticism and Ideology: A Study in Marxist Literary Theory (London, 1978);
71. and Jameson, Marxism and Form: Twentieth-Century Dialectical Theories of Literature (Princeton, N.J., 1971).
72. See Foucault, "About the Beginning of the Hermeneutics of the Self: Two Lectures at Dartmouth," Political Theory 21 (May 1993): 198-227.
73. See Hunter, "Literary Theory in Civil Life," South Atlantic Quarterly 95 (Fall 1996): 1099-134.
74. See Hunter, Culture and Government: The Emergence of literary Education (Basingstoke, England, 1988).
75. See F. R. Leavis, Education and the University: A Sketch for an "English School" (London, 1943).
76. For overviews, see Dreitzel, "Zur Entwicklung und Eigenart der 'Eklektischen Philosophie'"; T. J. Hochstrasser, Natural law Theories in the Early Enlightenment (Cambridge, 2000);
77. and Hunter, Rival Enlightenments, pp. 63-92.
78. The ground rules for the Protestant seminar of conscience, initially elaborated in the context of antisacerdotal pietistic Bible study, are provided in Philipp Jakob Spener, Pia desideria, trans. T. G. Tappert (1675; Philadelphia, 1964).
79. See Stanley Fish, Is There a Text in This Class? The Authority of Interpretive Communities (Cambridge, Mass., 1980).
80. Latour, "Why Has Critique Run out of Steam?" p. 227.
81. See Jürgen Habermas, The Philosophical Discourse of Modernity: Twelve lectures, trans. Frederick Lawrence (Cambridge, Mass., 1987).
82. See in particular the exemplary version of this metaphysical history in Max Horkheimer, Eclipse of Reason (New York, 1974).
83. For a dedicated statement of this thematic, see Habermas, Postmetaphysical Thinking: Philosophical Essays, trans. William Mark Hohengarten (Cambridge, Mass., 1992).
84. See Habermas, Reason and the Rationalization of Society, vol. 1 of The Theory of Communicative Action, trans. Thomas McCarthy (Boston, 1981).
85. See Habermas, Lifeworld and System: A Critique of Functionalist Reason, vol. 2 of The Theory of Communicative Action, trans. McCarthy (Boston, 1987).
86. For this discussion, see in particular ibid., pp. 358-73, and more generally Habermas, Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy, trans. William Rehg (Cambridge, Mass., 1996).
87. For a convenient short statement, see Habermas, "The European Nation-State: On the Past and Future of Sovereignty and Citizenship," trans. Ciaran Cronin, Public Culture 10, no. 2(1998): 397-416.
88. Heckel's essays and treatises have now been collected in Martin Heckel, Gesammelte Schriften: Staat, Kirche, Rechte, Geschichte, ed. Klaus Schlaich, 5 vols. (Tübingen, 1989-97).
89. See Heckel, "Religionsbann und landesherrliches Kirchenregiment, " in Die lutherische Konfessionalisierung in Deutschland, ed. Hans-Christoph Rublack (Gütersloh, Germany, 1992), pp. 130-62
90. and "Die religionsrechtliche Parität," Gesammelte Schriften, 1:227-323.
91. See Heckel, "Zur Entwicklung des deutschen Staatskirchenrechts von der Reformation bis zur Schwelle der Weimarer Verfassung," in Gesammelte Schriften, 1:366-401.