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  1.  52
    The Sublimity of Violence.Radu Neculau - 2008 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 12 (1):29-43.
    Kant identified in the “spectators’” enthusiastic response to the French Revolution the clear sign of a moral disposition in humankind. Following Hannah Arendt’s classic interpretation, but departing from it in important respects, I attempt to show in this paper that the “spectatorial” account of Kant’s view of the French Revolution makes sense only if it is understood in terms of a subject’s aesthetic response to objects of natural sublimity, and only if this aesthetic experience is instrumentalized for purposes of moral (...)
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  2.  35
    Being Oneself in Another: Recognition and the Culturalist Deformation of Identity.Radu Neculau - 2012 - Inquiry: An Interdisciplinary Journal of Philosophy 55 (2):148-170.
    Abstract Nancy Fraser raises serious doubts about the critical potential of identity theories of recognition on the ground that they encourage the reduction of personal identity to cultural identity. Based on a comparative analysis of Charles Taylor's and Axel Honneth's theories of recognition, this paper argues that Fraser's critique is justified with respect to some aspects of Taylor's theory of identity, but not with respect to his conception of recognition, or to Honneth's conception of both identity and recognition. Taylor's theory (...)
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  3.  8
    The Sublimity of Violence: Kant and the Aesthetic Response to the French Revolution.Radu Neculau - 2008 - Symposium 12 (1):29-43.
    Kant identified in the “spectators’” enthusiastic response to the French Revolution the clear sign of a moral disposition in humankind. Following Hannah Arendt’s classic interpretation, but departing from it in important respects, I attempt to show in this paper that the “spectatorial” account of Kant’s view of the French Revolution makes sense only if it is understood in terms of a subject’s aesthetic response to objects of natural sublimity, and only if this aesthetic experience is instrumentalized for purposes of moral (...)
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  4. Commentary on Blatz.Radu Neculau - unknown
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  5.  2
    The Sublimity of Violence.Radu Neculau - 2008 - Symposium 12 (1):29-43.
    Kant identified in the “spectators’” enthusiastic response to the French Revolution the clear sign of a moral disposition in humankind. Following Hannah Arendt’s classic interpretation, but departing from it in important respects, I attempt to show in this paper that the “spectatorial” account of Kant’s view of the French Revolution makes sense only if it is understood in terms of a subject’s aesthetic response to objects of natural sublimity, and only if this aesthetic experience is instrumentalized for purposes of moral (...)
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  6. Commentary on Zarebski.Radu Neculau - unknown
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  7.  2
    L’Icône Et le Foulard. Identité Culturelle, Dignité Morale Et Reconnaissance Réciproque.Radu Neculau - 2009 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 1 (2):212-248.
    The paper examines one possible argument against restricting the display of religious icons in Romanian public schools. Opponents of this decision claim that cult objects affirm something essential about our cultural identity and therefore that using legal instruments to protect this identity is justified. Using a differential analysis of two models of identity recognition, Charles Taylor’s and Axel Honneth’s, this paper argues that the legal protection of cultural identity is compatible with value pluralism but only if its defense is justified (...)
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  8.  17
    Productive Versus Destructive Cooperation.Sheldon Wein & Radu Neculau - 2012 - In Frank Zenker (ed.), Argument Cultures: Proceedings of the 8th International Conference of the Ontario Society for the Study of Argumentation, Zenker, F. (ed.) (Windsor: OSSA 2012). Windsor, ON, Canada:
    Many of the problems we face can usefully be modeled as prisoners’ dilemmas. All the standard game-theoretic solutions to prisoners’ dilemmas lead, in the real world, to assurance games. But too often some aspects of our social interaction are as much obscured by, as illuminated by, game theory. Removing some of the epistemic constraints often accepted by game theorists will enable us to distinguish between productive and destructive prisoners’ dilemmas. Doing so is an important step in understanding the nature of (...)
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  9.  44
    Does Kant's Rejection of the Right to Resist Make Him a Legal Rigorist? Instantiation and Interpretation in the Rechtslehre.Radu Neculau - 2008 - Kantian Review 13 (2):107-140.
    It is generally acknowledged that Kant's political philosophy stands on a par with the great works of the Western liberal tradition. It is also a matter of agreement that the rational principles on which it rests represent an adequate philosophical expression of the progressive agenda that was inaugurated by the Enlightenment and fulfilled, with varying degrees of success, by the French Revolution. Yet Kant's philosophical position is ambiguous when it comes to evaluating that momentous event in modern history. We know, (...)
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  10.  6
    Practical Reasoning as Creative Social Imagination.Radu Neculau & James Bradley - unknown
    According to Charles Taylor, practical reasoning helps us overcome cultural conflicts of val-ue when we are able to show that the passage from one value to another represents an epistemic gain. This paper argues that practical reasoning can be effective in pathological cases of cultural convergence but only if it is understood as a species of the creative social imagination.
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  11.  1
    Normative Validity, Cultural Identity, and Ideology Critique.Radu Neculau - unknown
    Following a critical reconstruction of the shift from norms of communication to norms of identity formation, and thus from conditions of argumentation to conditions of recognition, the paper argues that a non-foundationalist critique of ideology must be based on a theory of motivation and social mobilization.
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  12. Does Kant's Rejection of the Right to Resist Make Him a Legal Rigorist? Instantiation and Interpretation in Kant's Doctrine of Right.Radu Neculau - 2006 - Hermeneia:97-112.
     
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  13. L’Icône Et Le Foulard. Identité Culturelle, Dignité Morale Et Reconnaissance Réciproque.Radu Neculau - 2009 - Meta 1 (2):212-248.
    The paper examines one possible argument against restricting the display of religious icons in Romanian public schools. Opponents of this decision claim that cult objects affirm something essential about our cultural identity and therefore that using legal instruments to protect this identity is justified. Using a differential analysis of two models of identity recognition, Charles Taylor’s and Axel Honneth’s, this paper argues that the legal protection of cultural identity is compatible with value pluralism but only if its defense is justified (...)
     
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