By John Sallis
"Being and emblems" is... a philosophical event of infrequent inspiration.... Its strength to light up the text..., its ecumenicity of suggestion, its methodological rigor, its originality, and its philosophical profundity―all jointly make it one of many few philosophical interpretations that the thinker should want to re-read in addition to the dialogues themselves. A superadded reward is the author’s prose, that's a version of lucidity and grace."
―International Philosophical Quarterly
"Being and emblems is extremely suggested if you desire to learn the way a considerate pupil techniques Platonic dialogues in addition to if you happen to desire to give some thought to a significant dialogue of a few easy topics within the dialogues."
―The educational Reviewer
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Additional resources for Being and Logos: Reading the Platonic Dialogues
On the importance of forgiveness and pardon in Hegel’s ethics, see K. Brinkmann, “Hegel on Forgiveness”, in Hegel’s Phenomenology of Spirit: New Critical Essays, A. Denker & M. Vater (eds), 243–64 (Amherst, NY: Humanity Books, 2003); R. Bernasconi, “Hegel and Lévinas: The Possibility of Forgiveness and Reconciliation”, Archivio di Filosofia 54 (1986), 325–46; and A. Speight, “Butler and Hegel on Forgiveness and Agency”, Southern Journal of Philosophy 43(2) (2005), 299–316. 12. For an account of issues involved in Kant’s various treatments of conscience, see, among others, H.
Enquiry will then in principle be able to avoid a certain sort of philosophical anxiety. We shall no longer need to be troubled by the spectre of a gulf between subject and object, which is the pretext for a transcendental scepticism. 2. 2 This is obviously an allusion to the transcendental deduction. There – especially in the second-edition recasting – Kant comes close to Hegel’s conception of absolute knowing. I shall begin by spending some time on this Kantian background. That will place the apperceptive I, whose unity is the unity of the I think, in the picture.
Hegel says: “Selfconsciousness presents itself here as the movement wherein this opposition is aufgehoben and the identity of itself with itself gets to be [explicit] for it” (all citations in this paragraph are from PhG: §167). So far so good, we might say, given that we are trying to find in this text a progression towards absolute knowing. Supposing we can make sense of the so far only schematic idea of overcoming an opposition between those two moments in the object of self-consciousness, the result should be a picture in which the otherness of the empirically accessible world is prevented from threatening to constitute a gulf, by being embraced within the object of selfconsciousness, which is seen as having an internal complexity, while as the object of self-consciousness it is not other than the conscious self.
Being and Logos: Reading the Platonic Dialogues by John Sallis