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A Critical Essay on the Exercise of Critique

On the Impossibility of Reconciling Ontology and Epistemology

Steen Nepper Larsen

fusion and reconciliation of ontology (being, what the world is) and epistemology (acknowledgement theory, how the world is), but my thesis is that this will never happen. And on the threshold of the new big data era, the claim is that not only theory but also ontology are reduced to superfluous

Hope and Irony

A Comparative Study of the Philosophies of Richard Rorty and Jonathan Lear

Kresten Lundsgaard-Leth

the necessity of any such reconciliation let alone give any epistemic justification whatsoever hereof. 5 In Rorty’s own vocabulary, 6 the compatibility of irony and hope can—and must—be argued for on a thoroughly “contingent” footing. But what does Rorty hereby mean to argue, and by what

Lisbet Rosenfeldt SvanØe

disobedience, i.e. that people must “accept punishment for their illegal acts” (cf. (4)), 65 has yet to be examined and might create a reconciliation between civil disobedience, right, and legislation. D The Worthiness of Punishment According to Hall, the acceptance of punishment for acting civilly

Manuel Rodeiro

not amalgamate the ends of self–creation and solidarity, it proposes that there are points of compatibility or even a possible reconciliation between private and public objectives if viewed through the lens of self–enlargement” (334). There is much to be gained by accepting that projects of self

Asger Sørensen

support of what he takes to be Ortega’s standpoint, arguing thus for expanding normatively “the cultural mission of the university” to become an “ethical mission,” 84 thus ignoring both Ortega’s republican argument and his existentialist ratio-vitalism, as well as his reconciliation with dictatorial

Thinking with Kant “beyond” Kant

Actualizing Sovereignty and Citizenship in the Transnational Sphere

Claudio Corradetti

In the following essay, I attempt to reactualize some of Kant’s most fundamental conceptions of a state’s sovereignty and the legitimacy of the cosmopolitan order. To this end, I provide what appears as a viable solution to Kant’s “sovereignty dilemma”; that is, the reconciliation between state sovereignty and the international enforceability of laws. I consider that a key component of the overall Kantian cosmopolitan project is the role played by the transcendental notion of an “originally united will” in its validation of constituencies. I emphasize the view that for Kant state-citizens are also, as he says, “citizens of the world” (Weltbürger) or “citizens of the earth” (Erdbürger). I argue, furthermore, that a state’s sovereignty must comply with a number of different constitutional wholes. I then proceed by confronting the Kantian notion of a general united will with the Habermasian conception of “double sovereignty.” I conclude by suggesting a fusion/synthesis between the two views, one which would require endorsing the idea of cosmopolitan constitutionalism as a meta-framework for interpreting the legitimacy of member states’ compliance with policy indications of transnational constituencies.

Conor Morris

means to reconstruct the clash between the ‘scientific and manifest images of humanity’ ( Solymosi 2014 : 293) rather than attempting a “reconciliation”. Reconciliation, represented by Wilfrid Sellars’ articulation of the “clash” between the incompatible “manifest and scientific images of man in the

Kenji Kuzuu

and logical thinking. It rather functions as a background of rationality. Our rational and logical thinking can be kept from falling into the philosophical exorcism by appreciating the active sort of ambiguity. The ambiguity unfolds a paradoxical structure of reconciliation of two mutually exclusive

Emmanuel Renault

contradictions and the reconciliation of contradicting terms, thought appears as an activity of reconciliation of the conflicting elements defining a problematic situation. Conversely, Hegelian dialectics can be translated in instrumentalist terms. This is precisely this latter translation that Dewey unfolds in

John Russon

sublime truth beyond themselves, 33 works of what Hegel calls “Classical” art are beautiful, in that they present themselves as the site of the reconciliation of the finite and the infinite, the divine and the human. 34 Works of Classical art, of which Greek sculptures are the paradigmatic realization