I've been at MMU since 1st June 2018, and have been BA Programme Leader (Director of Undergraduate Studies) since 1st August 2019.
My approach to philosophy combines perspectives from Hegel, pragmatism, critical social theory, feminism, and contemporary Anglo-American philosophy. My research crosses philosophical traditions that have (too often I think) remained distinct and one of the motivations in my work is to demonstrate how a heterogeneous framework can yield a richer and more robust analysis for a variety of questions in Ethics and Politics, the Philosophy of Mind, and Metaphysics.
Areas of Specialisation: Kant and Post-Kantian Philosophy, Frankfurt School Critical Social Theory, Metaphysics, Pragmatism, and Feminist Social Epistemology.
Areas of Competence: Critical Race Theory, Gender Theory, Philosophy of Mind, and Philosophy of Art.
I teach because I find philosophy to be social, transformative, and emancipatory, and I am greatly motivated to pass on my enthusiasm for the subject to my students, so they can fully realise their capabilities as enquirers.
From my reflective perspective, as someone for whom the framework of relational pedagogy resonates as especially indicative of my own teaching practices, I have found and continue to think of learning and teaching as developmentally interactive processes between (a) teacher and learner; (b) learners and their learning-peers; (c) learners and their wider cognitive and social environments. While I recognise the overly simplifying aspects of Andy Hargreaves’s teacher-types, I have still found his notion of the more-participatory-democratically-oriented ‘New Romantic’ teacher-type helpful to an extent, insofar as it is the most emblematic of my teaching style and practice, particularly in relation to how I have reflected on such a teacher-type as part of my own effort to make sense of my own teaching and learning modelling (across all levels of UG and PG study). I view teaching and, especially, learning as a particular variety of discursive practice, one which, following the Chicago School and John Dewey’s pragmatism, is socially situated and constituted all the way through. Specifically, I view that the normative function of education is one geared towards capability realisation. In other words, I construe my role and function as a teacher in terms of inspiring and helping learners self-realise, and grow, to use John Dewey’s technical term. I perform this role by assisting students in their own development of their critical and social capacities, situating their learning in a supportive and inclusive environment.
Since 2009, when I first started teaching as a Graduate Teaching Assistant on my MPhil.St in Philosophy Programme, I have taught different groups of students and students from different backgrounds. Crucially, moreover, it has not taken me long to understand that there is not one single and simple guide to successful teaching. However, while, of course, I recognise that individual students learn differently, I would nonetheless maintain that all students, given their default epistemic and social vulnerability qua their position as students, require the development of their epistemic as well as social potential, so that their own individual learning habits can be best oriented around the norm of capability realisation. I think that acknowledgement of these two points, namely that individual students learn differently yet all need their potential realised through the institutionalisation and regulation of a supportive intersubjective learning environment, is central to my teaching approach, if not an integral part of successful teaching in general.
Extending the Deweyan idea of growth, by seeing its normative role in the political sphere, I would even argue that the function of education is inherently critical, insofar as capability realisation and growth are logically bound up with a particularly progressively transformative construal of the relationship between social structures, institutions, agents, economic arrangements, and wider social environments. Such progressiveness here is articulated in terms of the Marx-inspired critical theoretic project of emancipation from domination, oppression, and marginalisation: as learners grow and achieve self-realisation, they are in a far better position to make sense of how things are and to free themselves from oppressive structures.
Over my years of pedagogical practice, I have come to think that teaching is not solely done by the officially-designated ‘teacher’ in the classroom: students become their own teachers when they engage with the course material inside and outside the classroom, and students learn much from each other as well as I as a teacher learn from my students. In this respect, then, there is a virtuous circle of development, where learning and learning are mutually supporting achievements: teaching involves learning and learning involves teaching. I want my students to fully realise their potential, and I see my role as a teacher to design course material and tasks that challenge students intellectually, stimulate their own critical thinking, and enable them to practise the skills that help them to learn how to do philosophy well and properly participate in the public sphere.
I have developed the following approach since 2010, serving as the basis for my research-led relational pedagogical teaching ethos:
"[O]ur progress in controlling nature may increasingly help to weave the very calamity it is supposed to protect us from ..." T. W. Adorno.
"Do not block the way of inquiry." C. S. Peirce
"The aim of philosophy, abstractly formulated, is to understand how things in the broadest possible sense of the term hang together in the broadest possible sense of the term … To achieve success in philosophy would be, to use a contemporary turn of phrase, to 'know one's way around' with respect to all these things … in that reflective way which means that no intellectual holds are barred." Wilfrid Sellars
"Thoughts without content are empty; intuitions without concepts are blind." Immanuel Kant
"Newton gave physics an express warning to beware of metaphysics …; but, to his honour be it said, he did not by any means obey his own warning ... The real question is not whether we shall apply metaphysics, but whether our metaphysics [is] of the right kind: in other words, whether we are not … adopting one-sided forms of thought, rigidly fixed by the understanding, and making these the basis of our theoretical as well as our practical work." G. W. F. Hegel
“Ordinary language is not the last word: in principle it can everywhere be supplemented and improved upon and superseded. Only remember, it is the first word.” J. L. Austin
“The politics of cultural difference is important because it offers vision and principle to respond to dominative nationalist or other forms of absolutist impulses. We can live together in common political institutions and still maintain institutions by which we distinguish ourselves as peoples of cultures with distinct practices and traditions.” Iris Marion Young
“We must produce a political transformation of the key concepts, that is of the concepts which are strategic for us. For there is another order of materiality, that of language, and language is worked upon from within by these strategic concepts. It is at the same time tightly connected to the political field, where everything that concerns language, science and thought refers to the person as subjectivity and to her/his relationship to society.” Monique Wittig
"From a social standpoint, dependence denotes a power rather than a weakness; it involves interdependence. There is always a danger that increased personal independence will decrease the social capacity of an individual. In making him more self-reliant, it may make him more self-sufficient; it may lead to aloofness and indifference. It often makes an individual so insensitive in his relations to others as to develop an illusion of being really able to stand and act alone—an unnamed form of insanity which is responsible for a large part of the remediable suffering of the world." John Dewey
“For the purposes of a radical democratic transformation, we need to know that our fundamental categories can and must be expanded to become more inclusive and more responsive to the full range of cultural populations. This does not mean that a social engineer plots at a distance how best to include everyone in his or her category. It means that the category itself must be subjected to a reworking from myriad directions, that it must emerge anew as a result of the cultural translations it undergoes. What moves me politically, and that for which I want to make room, is the moment in which a subject—a person, a collective—asserts a right or entitlement to a livable life when no such prior authorisation exists, when no clearly enabling convention is in place.” Judith Butler
“I prefer the decolonial version of a polycentric world in which no one civilization is imposed over all the rest.” Walter Mignolo
"In the past decade or two [since 1981], conflicts have developed in advanced Western societies that deviate in various ways from the welfare-state pattern of institutionalised conflict over distribution. They no longer flare up in domains of material reproduction; they are no longer channelled through parties and associations; and they can no longer be allayed by compensations. Rather, these new conflicts arise in domains of cultural reproduction, social integration, and socialisation … The issue is not primarily one of compensations that the welfare state can provide, but of defending and restoring endangered ways of life. In short, the new conflicts are not ignited by distribution problems but by questions having to do with the grammar of forms of life." Juergen Habermas
"There can be no doubt that the current economic system in the developed countries of the West in no way represents a “relational” institution and is thus not a sphere of social freedom. It lacks all the necessary characteristics of such a sphere: It is not anchored in role obligations to which all could agree, and which interweave with each other in a way that allows subjects to view each other’s freedom as the condition of their own freedom; it therefore lacks an antecedent relation of mutual recognition from which the corresponding role obligations could draw any validity or persuasive power." Axel Honneth
"I think that the central issue of philosophy and critical thought since the eighteenth century has always been, still is, and will, I hope, remain the question: What is this Reason that we use? What are its historical effects? What are its limits, and what are its dangers? How can we exist as rational beings, fortunately committed to practicing a rationality that is unfortunately crisscrossed by intrinsic dangers? One should remain as close to this question as possible, keeping in mind that it is both central and extremely difficult to resolve." Michel Foucault
"I very much prefer that we should retain the category of philosophy and situate ourselves within it, rather than pretend that an enquiry which addresses these issues with a richer and more imaginative range of resources represents “the end of philosophy.” The traditions of philosophy demand that we reflect on the presuppositions of what we think and feel. The claim which I am making, from here, from inside the subject, is that in certain areas, at least, this demand itself cannot be adequately met unless we go beyond the conceptions of getting it right that are too closely associated with the inexpressive models drawn, perhaps unconsciously, from the sciences … We can dream of a philosophy that would be thoroughly truthful and honestly helpful … It would need resources of expressive imagination to do almost any of the things it needed to do." Bernard Williams
I have developed a teaching approach which encourages students to feel part of a community of researchers. My focus on research-led teaching is an essential part of my pedagogical practice. In seminars, I ask each student to imagine and then act out a dialectical to-and-fro exchange between themselves and the relevant philosopher in question. In this way, students cultivate their critical skills in a significantly better way in an environment which fosters a sense of community.
My first-year lectures, in particular, tend to be interactive and my slides have a sprinkling of meme-based humour.
PhD in Philosophy
University of Sheffield, September 2010-June 2013
Conferred: 20th January 2014.
Thesis Title: Hegel’s Critique and Development of Kant: The Passion of Reason.
(Pass without corrections)
Supervisors: Prof. Robert Stern and Prof. Christopher Hookway.
Examiners: Prof. Adrian Moore and Dr. Stephen Makin.
MPhil.St in Philosophy
University of London (King’s College London), 2008-2010
Thesis Title: How Realistic is Kant’s Empirical Realism?
(Pass without corrections)
Supervisor: Dr. John J. Callanan
Examiners: Prof. Sebastian Gardner and Dr. Garry Banham
BA (Hons) Philosophy
University of London (King’s College London), 2005-2008
Dissertation: Kant and Hegel on human subjectivity (90 %).
Teaching and Research Fellow in Philosophy, University College Dublin
Teaching Fellow in Philosophy, University of Sheffield
BA Philosophy Programme Leader, 2019/2020 - 2021/2022
Deputy BA Philosophy Programme Leader, 2018/2019
Philosophy Independent Project Coordinator, 2018/2019
Mind, Reason and Reality
Kant & Hegel
Reason and the Fate of Modernity
PhD Supervision in progress
- 2018/2019: 2nd supervisor – Dominic Barron-Carter, ‘The Politics of Participation: Reconstructing political movements by retracing the notion of participation from radical socio-political movements of 19th century Britain to the present day’.
Areas of Specialisation: Kant and Post-Kantian Philosophy, Critical Social Theory, Metaphysics, Pragmatism, and Feminist Social Epistemology.
Areas of Competence: Critical Race Theory, Gender Theory, Philosophy of Mind, and Philosophy of Art.
Co-investigative research project, 'Idealism and the Philosophy of Mind', Templeton/Cambridge, 2016/2017
Faculty of Arts & Humanities Research Cluster Event: 'Critical Theory in Hard Times', 2018/2019
I am also currently on the advisory board of a major GCRF AHRC Education in Conflict and Crisis Research Network, 2018/2019
P. Giladi, N. McMillan (2021). Epistemic Injustice and the Philosophy of Recognition. P. Giladi, N. McMillan. Routledge.
P. Giladi (2020). Hegel and the Frankfurt School: Traditions in Dialogue. P. Giladi. Routledge.
P. Giladi (2019). Responses to Naturalism: Critical Perspectives from Idealism and Pragmatism. P. Giladi. Routledge.
P. Giladi (2022). Persons, Adornian Non-Identity, and the Integration Problem in Sellars: The Struggle over Grammars of Forms of Life. Philosophical Inquiries..
P. Giladi The Agent in Pain: Alienation and Discursive Abuse. International Journal of Philosophical Studies.
P. Giladi (2021). Ethical Life, Growth, and Relational Institutions: Intersubjectivity, Freedom, and Critique. Etica e Politica/Ethics and Politics.
P. Giladi, D. Petherbridge (2021). The Vulnerable Dynamics of Discourse. Royal Institute of Philosophy Supplement.
G. D’oro, P. Giladi, A. Papazoglou (2019). Non-reductivism and the metaphilosophy of mind. Inquiry. 62(5), pp.477-503.
P. Giladi (2018). Hegel’s Philosophy and Common Sense. European Legacy. 23(3), pp.269-285.
. Catherine Legg, . Paul Giladi (2018). Metaphysics — Low in Price, High in Value: A Critique of Global Expressivism. Transactions of the Charles S. Peirce Society. 54(1), pp.64-64.
P. Giladi (2017). Epistemic injustice: A role for recognition?. Philosophy and Social Criticism. 44(2), pp.141-158.
P. Giladi (2017). Battling for Metaphysics: The Case for Indispensability. Metaphysica. 18(1), pp.127-150.
P. Giladi (2017). Hegel, Analytic Philosophy’s Pharmakon. European Legacy. 22(2), pp.185-198.
P. Giladi (2017). Idealism and the metaphysics of individuality. Philosophy and Social Criticism. 43(2), pp.208-229.
P. Giladi (2016). New Directions for Transcendental Claims. Grazer Philosophische Studien. 93(2), pp.212-231.
P. Giladi (2016). Embodied meaning and art as sense-making: a critique of Beiser's interpretation of the “End of Art Thesis”. Journal of Aesthetics and Culture. 8(1),
P. Giladi (2016). Pragmatist themes in Van Fraassen’s stances and Hegel’s forms of consciousness. International Journal of Philosophical Studies. 24(1), pp.95-111.
P. Giladi (2015). A Critique of Rorty’s Conception of Pragmatism. European Journal of Pragmatism and American Philosophy. VII(2), pp.1-16.
P. Giladi (2015). Hegel's Therapeutic Conception of Philosophy. Hegel Bulletin. 36(2), pp.248-267.
P. Giladi (2014). Ostrich Nominalism and Peacock Realism: A Hegelian Critique of Quine. International Journal of Philosophical Studies. 22(5), pp.734-751.
P. Giladi (2014). Liberal Naturalism: The Curious Case of Hegel. International Journal of Philosophical Studies. 22(2), pp.248-270.
P. Giladi (2021). Epistemic Exploitation, Ideological Recognition, and Practices of Blame. P. Giladi, N. McMillan. In: Epistemic Injustice and the Philosophy of Recognition. Routledge,
P. Giladi (2020). Introduction. P. Giladi. In: Hegel and the Frankfurt School: Traditions in Dialgoue. Routledge,
P. Giladi (2020). Post-Analytic Philosophy and Hegelian Amphibians. G. Miolli, L. Illiterati. In: The Relevance of Hegel’s Concept of Philosophy: From Classical German Philosophy to Contemporary Metaphilosophy.. Bloomsbury,
P. Giladi (2020). The Dragon Seed Project of Hegelianism: Between Liberal Reform and Total Revolution. P. Giladi. In: Hegel and the Frankfurt School: Traditions in Dialogue. Routledge,
P. Giladi (2020). Habermas and Liberal Naturalism. M. De Caro, D. Macarthur. In: The Routledge Handbook of Liberal Naturalism. Routledge,
P. Giladi (2020). Hegelian Sittlichkeit, Deweyan Democracy, and Honnethian Relational Institutions: Beyond Kantian Practical Philosophy. J. Gledhill, S. Stein. In: Hegel and Contemporary Practical Philosophy: Beyond Kantian Constructivism. Routledge,
P. Giladi (2019). The Placement Problem and the Threat of Voyeurism. P. Giladi. In: Responses to Naturalism: Critical Perspectives from Idealism and Pragmatism. Routledge,
P. Giladi (2018). Pragmatism and Hegel. M. Festl. In: Handbuch Pragmatismus. Metzler,
P. Giladi (2017). Recognition Theory and Kantian Cosmopolitanism. In: The Nature of Peace and the Morality of Armed Conflict. Springer International Publishing, pp.19-38.
P. Giladi (2016). Hegel’s Metaphysics as Speculative Naturalism. A. De Laurentiis. In: Hegel and Metaphysics: On Logic and Ontology in the System. De Gruyter,
BF. Crisp (2016). Introduction. P. Giladi, N. McMillan. In: Epistemic Injustice and the Philosophy of Recognition. Wiley, pp.3-5.
P. Giladi (2014). Hegel’s Critique of Kant’s Transcendental Subject. S. Burwood, T. Felges, J. Gray. In: Subjectivity and the Social World. Cambridge Scholars,
C. Hollin (1998). Editorial introduction. P. Giladi. In: Responses to Naturalism: Critical Perspectives from Idealism and Pragmatism. Informa UK Limited, pp.167-167.
P. Giladi (2019). The Oxford handbook of Hegel. British Journal for the History of Philosophy. 27, 1060-1062.
P. Giladi (2019). Hegel’s social ethics: Religion, conflict, and rituals of recognition. Contemporary Political Theory. 18, 206-209.
P. Giladi, C. Sachs (2019). Editors’ Introduction to ‘Hegel and Sellars’: A Special Issue of International Journal of Philosophical Studies. International Journal of Philosophical Studies. 27, 359-362.
P. Giladi, G. D'Oro, A. Papazoglou (2019). Special Issue: Non-reductivism and the Metaphilosophy of Mind. Inquiry.
P. Giladi, C. Sachs (2019). Special Issue: Hegel and Sellars. International Journal of Philosophical Studies.
P. Giladi, A. Wilson (2018). Special Issue: Idealism and Pragmatism. European Journal of Pragmatism and American Philosophy.
P. Giladi, H. Somers-Hall (2018). Special Issue: Hegel and 20th-Century French Philosophy. Hegel Bulletin.
P. Giladi, N. McMillan (2018). Special Issue: Epistemic Injustice and Recognition Theory. Feminist Philosophy Quarterly.
P. Giladi (2018). Review of J. Kreines. Reason in the World. Bulletin- Hegel Society of Great Britain.
P. Giladi, B. O'Connor (2017). Special Issue: Hegel and the Frankfurt School’. Hegel Bulletin.
P. Giladi Moving from Transcendental Logic to Dialectical Logic. Hegel-Jahrbuch. 2016, 394-397.
P. Giladi (2015). Review of F. C. Beiser. After Hegel. Marx and Philosophy Review of Books.
P. Giladi (2015). Review of K. R. Westphal (ed.) The Blackwell Guide to Hegel’s ‘Phenomenology of Spirit’. Bulletin- Hegel Society of Great Britain.
P. Giladi (2015). Review of C. F. Zurn. Axel Honneth. Marx and Philosophy Review of Books.
P. Giladi (2014). Review of S. Sedgwick. ‘Hegel’s Critique of Kant’. Bulletin- Hegel Society of Great Britain.
P. Giladi (2013). Hegel and the Metaphysics of Absolute Negativity. International Journal of Philosophical Studies. 21, 612-617.
P. Giladi (2012). Review of A. Nuzzo (ed.) Hegel and the Analytic Tradition. BRITISH JOURNAL FOR THE HISTORY OF PHILOSOPHY. 20, 1221-1223.
P. Giladi (2012). Review of F. C. Beiser (ed.) The Cambridge Companion to Hegel and Nineteenth-Century Philosophy. Bulletin of the Hegel Society of Great Britain.
For a full list of all my conference presentations, please see my academia.edu profile.
- 'Re-enchantment through Decolonising the Space of Reasons', New Approaches to Disenchantment, Sorbonne University', October/November (TBC).
- ‘The Agent in Pain: Alienation and Discursive Abuse', University College Dublin, May.
- ‘The Agent in Pain: Alienation and Discursive Abuse’, Royal Institute of Philosophy Lampeter Colloquium, University of Wales Trinity St David, April.
- 'Speculative Naturalism and Decolonising the Space of Reasons', Social Critique and the Concept of Nature, University, of Lucerne, February.
- ‘Epistemic Exploitation, Ideological Recognition, and Practices of Blame’, Epistemic Injustice and Blame, University of Glasgow, December.
- ‘The Agent in Pain: Alienation and Discursive Abuse', Royal Institute of Philosophy London Lecture Series, Foyles - London, October.
- 'Response to Susan Dieleman's 'Rorty's Guilty Relief'', Philosophy, Poetry, and Utopian Politics: The Relevance of Richard Rorty, University of Cambridge, September.
- 'The War against Experts and the Reification of National Identity’, Modern European Mind: The Crisis in European Identity, University of Portsmouth, June.
- ‘Facing Up to the Harder Problem of Social Ontology: Sundering Identity’, Process Metaphysics and Social Ontology, Swiss Federal Institute of Technology in Zurich, February.
- ‘Reenchanting Enquiry in a Disenchanted Scientistic World’, Varieties of Reenchantment in a Disenchanted World, University of Antwerp, December.
- ‘The War against Experts and the Reification of National Identity’, Brexit Wounds: A One-Day Symposium on Cultural Responses to Leaving the EU, Manchester Metropolitan University, October.
- ‘The Metaphilosophical Potential of Judith Butler’s Critique of Feminist Identity Politics’, Royal Institute of Philosophy Human Sciences Seminar, Manchester Metropolitan University, October.
- 'Overcoming the Social Pathology of Hermeneutical Injustice’, 11th International Critical Theory Conference of Rome, Rome Centre of Loyola University Chicago, May.
- ‘Speculative Naturalism and Decolonising the Space of Reasons’, Nature and Human Nature: Between Classical German Idealism and Contemporary Thought, University of Padua, December
- ‘The Dynamics of Discourse: Vulnerability in the Intersubjectivist Turn’, The Ethics of Vulnerability, UCD Centre for Ethics in Public Life, November
- ‘Embodied Meaning and Art as Sense-Making: A Critique of Beiser’s Interpretation of the ‘End of Art Thesis’’, German Thinkers and the European Tradition, University College Cork, October
- ‘Problems with Positivism: Quantitative Rationality and History as A Parti Objecti’, Sussex Philosophy Society & SPT, University of Sussex, October.
- ‘Hegelian Idealism and the Metaphysics of Individuality’, Hegel Society of Great Britain Annual Conference, St. Edmund’s Hall, Oxford, September.
- ‘The War against Experts and the Reification of National Identity’, Trust, Expert Opinion and Policy, University College Dublin, August.
- ‘Problems with Positivism: Quantitative Rationality and History as A Parti Objecti’, Summer School: Idealism and the Autonomy of the Human Sciences, Keele University, June.
- ‘Pragmatist Themes in the 'Introduction’', From the Criterion of Consciousness to (immanent) Critique: Workshop on the Introduction to the ‘Phenomenology of Spirit’, University College Dublin, April.
- ‘Idealism and the Autonomy of the Human Sciences’, Royal Institute of Philosophy Lecture, Keele University, February.
- Commentary on ‘Hegelian Spirits in Sellarsian Bottles’’, Symposium at the Pacific APA, San Francisco, April.
- ‘Hegel without Metaphysics? Surely You Can’t Be Serious?’, 3rd Annual Workshop on Hegel’s 'Logic', University of Warwick, April.
- ‘Kant and the Re-enchantment of Mechanistic Nature’, Centre for the History of Philosophy Workshop on Early Modern Philosophy, University of Sheffield, February.
- Co-organiser of 'Decolonising Critical Thought', 2019/2020.
- Co-organiser of 'Critical Theory in Hard Times: Faculty of Arts & Humanities Research Cluster Event, 2018/2019.
- Co-organiser of the Idealism and Metaphilosophy of Mind Conference, 2016/2017.
- Co-organiser of the Idealism and Philosophy of Mind Summer School, 2016/2017.
- Founder and organiser of the Early Career Philosopher Workshop, 2014/2015.
- Founder and organiser of the Sheffield Graduate Conference on Value, ‘Understanding Value’, 2011/2012.
- Contributing critic at Critique, https://virtualcritique.wordpress.com/
- Contributing blogger at http://blogs.cardiff.ac.uk/openfordebate/
- Article Reviewer for: Australasian Journal of Philosophy, Critical Horizons, European Journal of Philosophy, Dialogue, International Journal of Philosophical Studies, Hegel Bulletin, Inquiry, Journal of Social Ontology, Philosophy & Social Criticism, Social Epistemology, Southern Journal of Philosophy, and Theoria.
- Manuscript Reviewer for: Routledge, Bloomsbury, Oxford University Press, and Cambridge University Press.
2016-2017: Templeton/New Directions in the Study of Mind
Templeton Foundation (Cambridge’s New Directions in the Study of Mind): co-investigative project with Dr. Giuseppina D’Oro and Dr. Alexis Papazoglou, ‘Idealism and the Philosophy of Mind’ (January 2016-December 2017).
Honorary Research Fellow, University of Sheffield.
Reviews Editor of the Hegel Bulletin (from January 2019).
UK Kant Society.
Hegel Society of Great Britain.
UCD Centre for Ethics in Public Life.
Irish Young Philosopher Awards.