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  1.  6
    David Hume’s Universalism of Moral Precepts.Tom L. Beauchamp - 2022 - Dialogue and Universalism 32 (1):33-46.
    This article presents an original interpretation of David Hume’s eighteenth-century writings in moral philosophy as universalistic and normative, and not as merely psychological, metaethical, empirical, and the like, which has been common in many interpretations of Hume. Whether his views should or should not be regarded as a type of general moral theory such as utilitarianism is not considered, although I argue that Hume is deeply committed to a form of virtue ethics. I also argue that Hume sees the fundamentals (...)
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  2.  3
    Adam Smith, the Enlightenment, and His Relevance for the 21st Century.David Bevan & Patricia Werhane - 2022 - Dialogue and Universalism 32 (1):19-32.
    In this article we reconsider strands of Adam Smith’s contribution to the project of the Enlightenment. Many of these, as we shall identify, remain poignant, and valuable observations for the twenty-first century. This sampled reconsideration touches both on how Smith is identified, as well as occasionally misread, as an Enlightenment philosopher/economist; and the extent to which t/his enlightenment survives.
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  3.  1
    The “Demarcation Problem” in Science: What Has Enlightenment Got to Do with It? Part II.Alexandra Cook - 2022 - Dialogue and Universalism 32 (1):189-202.
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  4.  2
    The “Demarcation Problem” in Science: What Has Enlightenment Got to Do with It? Part I.Alexandra Cook - 2022 - Dialogue and Universalism 32 (1):165-188.
    Steven Pinker’s recent Enlightenment Now aside, Enlightenment values have been in for a rough ride of late. Following Max Horkheimer and Theodor Adorno’s critique of Enlightenment as the source of fascism, recent studies, amplified by Black Lives Matter, have laid bare the ugly economic underbelly of Enlightenment. The prosperity that enabled intellectuals to scrutinize speculative truths in eighteenth-century Paris salons relied on the slave trade and surplus value extracted from slave labor on sugar plantations and in other areas Europeans controlled. (...)
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  5.  2
    Between Action and Reflection.Lawrence J. Kaplan - 2022 - Dialogue and Universalism 32 (1):65-79.
    Among the many criticisms advanced against the enlightenment is that its emphasis on rational reflection and commitment to universal moral truths serve as solvents of tradition and community. Here, I wish to show how the German Jewish enlightenment figure, Moses Mendelssohn in his classic work, Jerusalem succeeded in bringing together universal rational religious reflection and Halakhah, Jewish ceremonial law. Essentially, the ceremonial law for Mendelssohn, forms a traditional mimetic society, whose members absorb the Halakhah naturally and intuitively both from the (...)
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  6. The Reception of Spinoza and Mendelssohn in the Russian Enlightenment and the Russian-Jewish Haskalah.Igor Kaufman - 2022 - Dialogue and Universalism 32 (1):81-102.
    My general objective in this paper is to provide the outlines of the reception of Baruch Spinoza and Moses Mendelssohn in the Russian Enlightenment of the late 18th century as well as in the Russian-Jewish Haskalah. In part of the paper I consider Gavrila Derzhavin’s mention of Mendelssohn in his “Opinion,” the translation of Mendelssohn’s Phaedon in Nikolay Novikov’s Masonic-inspired journal Utrennyi Svet, and the readings of Spinoza’s view on God and then-shared interpretation of his views as an “atheism” in (...)
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  7.  13
    Leibniz’s Philosophical Dream of Rational and Intuitive Enlightenment.Paul Lodge - 2022 - Dialogue and Universalism 32 (1):203-219.
    This paper is a new translation and interpretation of the essay by Leibniz which has come to be known as “Leibniz’s Philosophical Dream.” Leibniz used many different literary styles throughout his career, but “Leibniz’s Philosophical Dream” is unique insofar as it combines apparent autobiography with a dreamscape. The content is also somewhat surprising. The essay is reminiscent of Plato, insofar as Leibniz describes a transition from existence in a cave to a more enlightened mode of being outside of it. But, (...)
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  8.  1
    Kakuzô Okakura and Another Enlightenment in Early Twentieth-Century Japan.Tanishe Otabe - 2022 - Dialogue and Universalism 32 (1):221-232.
    Western Enlightenment ideas had already been introduced to Edo-period Japan in the early nineteenth century. However, it was not until the Meiji Restoration in 1868 that the modern Japanese Enlightenment movement really took off, when Japan left the sinocentric sphere and adopted Western civilization as its frame of reference. In this paper, I focus on two contrasting thinkers: Yukichi Fukuzawa and Kakuzô Okakura. Fukuzawa, one of the leading thinkers of the Japanese Enlightenment, internalized the Eurocentric view of the history of (...)
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  9.  1
    The Issue of Translation.David Poggi - 2022 - Dialogue and Universalism 32 (1):103-126.
    It was plain long before the 20th century that both the act of translation and the translator’s task were quite complex: it became clear and evident during the Enlightenment, within the République des Lettres, with the emergence and gradual affirmation of national languages. In this general framework, the French translation of John Locke’s Essay concerning Humane Understanding is one of the main protagonists of the circulation of texts and ideas: Pierre Coste’s solutions follow the strategy adopted by Jean Le Clerc (...)
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  10.  9
    Hume’s Idea of a Perfect Commonwealth Revisited.Tatsuya Sakamoto - 2022 - Dialogue and Universalism 32 (1):47-64.
    This paper examines Hume’s theory of republicanism from the perspective of the history of ancient and modern thought. Hume criticized ancient republicanism for its implicit assumption of institutional slavery, and sought the possibility of a republican constitution based on the freedom and equality of citizens. Despite the title “Idea of a Perfect Commonwealth,” its content was a concrete theory and discussed the British society as it existed in the 18th century. His conclusion was the realistic proposal of a highly democratic (...)
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  11.  3
    Against Psychological Atomism.Michael Slote - 2022 - Dialogue and Universalism 32 (1):249-263.
    Total permissiveness can be captured by the phrase “anything goes.” Psychological atomism can be informally characterized by the idea that in the mind anything goes with anything. There is a strong tendency toward such thinking in Western philosophical thought—both in classical antiquity and during and since the Enlightenment. Perhaps the two most important philosophers of the Enlightenment, Hume and Kant, accepted more or less limited forms of atomism, and I shall explain in what follows in the main text and footnotes, (...)
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  12. Three Enlightenments of Modernity in the Historico-Philosophical Conception of Kazimierz Twardowski.Wojciech Starzyński - 2022 - Dialogue and Universalism 32 (1):147-164.
    The aim of this article is to discuss the reflection on the history of philosophy conceived as a cycle of enlightenments in the thought of Kazimierz Twardowski. In 1895 Twardowski adopts Franz Brentano’s model of the cyclical character of the history of philosophy. In the cycle of modern philosophy, the traditional Enlightenment period of the 18th century is shown critically as the one in which the original forces of the scientific revolution of the 17th century weakened, while the philosophy of (...)
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  13.  2
    Adam Smith Between the Scottish and French Enlightenments.Hiroki Ueno - 2022 - Dialogue and Universalism 32 (1):127-146.
    This paper discusses Adam Smith’s intellectual relationship with the French Enlightenment, with a particular focus on his view of French culture as conveyed in The Theory of Moral Sentiments. Compared to England at that time, eighteenth-century Scotland is considered as having a closer affiliation with France in terms of their intellectual and cultural life during what has been dubbed the Enlightenment. While David Hume was representative of the affinity between the French and Scottish literati, Smith also held an enduring interest (...)
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  14.  2
    The Content/Object Equivocation.Monique Whitaker - 2022 - Dialogue and Universalism 32 (1):233-248.
    John Searle roundly rejects what he calls the Bad Argument: a long-standing equivocation in philosophy over the contents and the objects of perception. But, as Josh Armstrong points out, this insight is not unique to Searle. By the late 19th Century the equivocation had been observed by Franz Brentano and students of his, such as Alexius Meinong and Kazimierz Twardowski, and was highlighted too in the 20th century by G. E. M. Anscombe. What Armstrong does take to be a novel (...)
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