By Arash Falasiri · Monday, March 23, 2015 In his Critique of Judgment, Kant explains how “subjective judgments” resemble theoretical claims about truth in that they claim universal assent, even though they do not have an objective basis for doing so. In other words, although they are subjective, they assert a strict sense of objectivity and claim a universal ground for truth. Therefore, the proof of the validity of these judgments cannot be found in a specific “observable feature” of the object, but rather in the “actual intersubjective agreement.” While truth in his third Critique is neither a matter of the intellect nor a thing reducible to conceptual realm, it seems that he offers a different sense of truth that influenced the major trends in continental philosophy. One can trace this sense of truth as it provides a ground not only to “test the limits of our historical era” but also “to go beyond them.”
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By Peter A. Redpath · Friday, March 20, 2015 Anyone familiar with Étienne Gilson’s teachings knows he is celebrated for: being a Thomist, his criticism of “essentialism” in philosophy, emphasizing St. Thomas’s revolutionary focus upon the principle of the act of existence (esse) within the natures of things, and a shift away from ideas to existential judgments within Western philosophical thought. Odd, then, are two claims related to Gilson made by people who knew him well. The first, from Gilson’s biographer Lawrence K. Shook, says of Gilson, “An Erasmian humanist at heart, he wanted to end all wars and to liberate men to work out their salvation in the context of personal freedom. He believed that this could be achieved through the kind of education that fostered the acquisitions of moral virtues through the writings of Cicero and Seneca.”
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By Lewis West · Friday, March 13, 2015 Catastrophic history does not free society: it allows the individual no exit from an endless spiral of destruction. Such destruction promises liberation for some, but it only tilts the world closer to ever-greater annihilation. To place one’s hope in redemptive violence constitutes a leap into the absurd. It is an act of pure faith. This is how Julia Hell, in her essay “Remnants of Totalitarianism: Hannah Arendt, Heiner Müller, Slavoj Žižek, and the Re-Invention of Politics,” reads the apocalyptic politics of Müller and Žižek. Hell frames her critique with a rigorous practicality: she laments Žižek’s “empty terms,” and likewise she sees the political writings of Giorgio Agamben and Judith Butler as hopelessly vague (103). Yet Hell’s rejection of Müller and Žižek does not reflect an entirely pragmatic method. While Hell insists on the need for a usable, specific politics, her attentive readings of each thinker also point to a vast philosophical disagreement. In the end, the true debate is not over the applications of theory. It is instead over the answer to a single question: what is the relationship of politics to death?
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By Kenneth Rasmussen · Thursday, March 12, 2015 Already in the first third of the 20th century, Karl Jaspers began formulating a philosophy that addressed the collapse of Enlightenment concepts of universal history and offered a perspective that could help us reformulate “universal history” as a viable concept. Jaspers’ work in this area is, I believe, underappreciated, and constitutes a realistic “cosmopolitan vision” that could help us address many of the thorny issues of global cultural conflict and diversity that we face today.
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By Telos Press · Wednesday, February 4, 2015 Writing at the Gatestone Institute website, Amir Taheri reviews Matthias Küntzel’s Germany and Iran: From the Aryan Axis to the Nuclear Threshold, available now from Telos Press Publishing:
In the past 50 years or so, the “special relationship” between Iran and Germany has been highlighted in numerous ways. The first German industrial fair held in a foreign country after the Second World War was hosted by Tehran in 1960 with Economy Minister Ludwig Erhard leading a delegation of over 100 German businessmen. After that, all German Chancellors, starting with Konrad Adenauer, made a point of visiting Iran until the fall of the Shah. Even after the mullahs seized power, Germans pursued the special relationship through high-level visits, including that of Chancellor Gerhard Schroeder. The only time the German Federal parliament approved a law unanimously was when it enacted legislation to guarantee investments in Iran.
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By Telos Press · Thursday, October 30, 2014 In this video from the 2014 Telos in Europe Conference, Susanna Rizzo discusses her work on the complex history of the idea of Europe, how it has been shaped by discourses about place and the other, and then considers what the future will be for an increasingly pluralized Europe in which the notion of European identity has been reformulated.
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