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Lars Leeten
Universität Hildesheim
  1.  89
    Anerkennung ohne Identitatsideal. Perspektiven der kritischen Sozialphilosophie.Lars Leeten - 2011 - Philosophische Rundschau 58 (4):267 - 282.
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  2.  6
    Die Praxis der Wahren Rede Nach Gorgias. Zur Rekonstruktion des Sophistischen Ethos.Lars Leeten - 2014 - Allgemeine Zeitschrift für Philosophie 39 (2).
    The article argues that the doctrine of Gorgias of Leontinoi, as expressed in his ›Encomion of Helen‹, is not a rhetorical technique but a practice of moral education. The medium of this »ethical speech practice« is perceptual forms, its basic mode being the practice of showing or epideictic speech. The crucial standard of this practice is »epideictic rightness«, which is identical to Gorgias’ conception of »truth«. According to this conception, speech is true if it exemplifies morally right conduct and moral (...)
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  3. Gerechtigkeit als Erfüllung von Freiheitsversprechen? Axel Honneths Wiederbelebung von Hegels Rechtsphilosophie.Lars Leeten - 2012 - Allgemeine Zeitschrift für Philosophie 37 (1):115-127.
  4.  19
    Kant and the Promise of Rhetoric. [REVIEW]Lars Leeten - 2016 - International Journal of Philosophical Studies 24 (2):263-266.
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  5.  11
    Kant and the Problem of 'True Eloquence'.Lars Leeten - 2019 - Rhetorica. A Journal of the History of Rhetoric 1 (37):60-82.
    This article argues that Kant’s attack on the ars oratoria in §53 of the Critique of the Power of Judgement is directed against eighteenth-century school rhetoric, in particular against the ‘art of speech’ (Redekunst) of Johann Christoph Gottsched. It is pointed out that Kant suggests a revision of Gottsched’s conception of ‘true eloquence’, which was the predominant rhetorical ideal at the time. On this basis, and in response to recent discussions on ‘Kantian rhetoric’, Kant’s own ideal of speech is adressed. (...)
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  6. Konturen einer "Epistemologie des Verstehens". [REVIEW]Lars Leeten - 2010 - Allgemeine Zeitschrift für Philosophie 35 (2):211-211.
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  7.  13
    Ordinary Language Philosophy as Phenomenological Research: Reading Austin with Merleau-Ponty.Lars Leeten - forthcoming - Philosophical Investigations.
    In his late ‘A Plea for Excuses’, John L. Austin suggests labelling his philosophy ‘linguistic phenomenology’. This article examines which idea of phenomenology Austin had in mind when he coined this term and what light this sheds on his method. It is argued that the key to answering this question can be found in Merleau-Ponty’s Phenomenology of Perception, which Austin must have been familiar with. Merleau-Ponty presents phenomenology in a way Austin could embrace: it is a method, it aims at (...)
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  8.  8
    Rhetorik und Ethik.Lars Leeten - 2017 - In Gerald Posselt & Andreas Hetzel (eds.), Handbuch Rhetorik und Philosophie. De Gruyter. pp. 585-616.
    If we regard discursive practice as constitutive for the way we relate to the world, ourselves and others, then it is vitally important to ask how this practice can be formed or cultivated. For this reason, rhetoric has always been closely connected to ethics. This article attempts to explicate this relationship. It revolves around ancient conceptions of rhetoric that do not aim at establishing a system or a theory of speech, but at cultivating speech as a practice of good life. (...)
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  9.  54
    Ética da Receptividade: Aspectos de Uma Filosofia Moral Segundo Jean-François Lyotard.Lars Leeten - 2015 - Trans/Form/Ação 38 (1):133-146.
    O presente artigo aborda a dimensão ética no pensamento de Jean-François Lyotard. Como conceito decisivo para essa relação, é aqui proposto o conceito de receptividade. Partindo dele, deseja-se mostrar que é possível reconstruir uma concepção de responsabilidade ética no pensamento do filósofo francês, a qual se coloca em sentido diametralmente oposto à concepção de autonomia: a obrigação ética se torna por conta disso afetiva, fundada e repousando na capacidade de se deixar falar. Com vistas a uma determinação mais acurada dessa (...)
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  10. Universalismus Im Zeichen der Urteilskraft? Zu Seyla Benhabibs Transformation der Diskursethik.Lars Leeten - 2017 - Archiv für Rechts- Und Sozialphilosophie 103 (2):207-220.
    This article discusses Seyla Benhabib’s transformation of Jürgen Habermas’s discourse ethics. It focusses on her interpretation of communicative moral reason by reference to actual „moral conversations“. While she does not draw on universal pragmatics, Benhabib still claims that her ethical theory represents a form of universalism. This study argues that this claim is misleading: Benhabib’s discourse ethics points to a culture of moral judgment that is essentially open to different kinds of moral thinking. Such a culture, however, needs moral humility (...)
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  11. Verliert die Philosophie ihren Erzrivalen? Ein Blick auf den aktuellen Stand der Sophistikforschung.Lars Leeten - 2016 - Allgemeine Zeitschrift für Philosophie 41 (1).
    This literature review describes the current state of research on the Greek sophists. It draws on recent work on the beginnings of rhetoric, overviews of sophistic thought and case studies on Protagoras, Gorgias, Antiphon and Prodicus. It is shown that the traditional notion of a sophistic antithesis to philosophy has lost further ground: While earlier »rehabilitations« of sophistic thought still use the dichotomous distinction of philosophy und sophistic, now any generic talk of »the sophist« should better be regarded as misleading.
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  12. What is «Critique of Worldmaking»? Nelson Goodman's Conception of Philosophy.Lars Leeten - 2012 - Enrahonar: Quaderns de Filosofía 49:29-40.
    The contribution examines Goodman’s conception of philosophy, in particular his remark that his project can be understood as a «critique of worldmaking». It is argued that, despite dealing with epistemological questions, the general theory of symbols and worldmaking does not answer them. Rather, it can be conceived as a practical conception comparable to Kant’s critique of reason or to Wittgenstein’s critique of language games, i. e. , as a philosophy of world orientation. It is claimed that Goodman himself could not (...)
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