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  1. From Communicative Action to the Face of the Other: Levinas and Habermas on Language, Obligation, and Community.Steven Hendley - 2000 - Lexington Books.
    Although the continental philosophers Jürgen Habermas and Emmanuel Levinas are both inescapably important to an array of debates in contemporary moral theory, they are rarely assessed in relation to each other. Not only are their basic agendas different—whereas Habermas's discourse ethics are framed within a general concern for democratic political theory, Levinas's work is largely indifferent, if not hostile, to political concerns—but their philosophical styles dramatically contrast as well. Steven Hendley's study is based on the conviction that beneath the surface (...)
     
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  2.  35
    Reassuring Ourselves of the Reality of Ethical Reasons: What McDowell Should Take From Foot’s Ethical Naturalism: Dialogue.Steven Hendley - 2009 - Dialogue 48 (3):513-537.
    ABSTRACT: In this paper I argue that John McDowell’s objections to Philipa Foot’s ethical naturalism do not justify a rejection of her views, but only clarifies what we can defensibly take from her position. Moreover, his comments suggest a way in which Foot’s naturalism may help to secure the realism McDowell defends in his own work. In seeing how Foot’s naturalism can reassure us of the reality of ethical reasons, we can understand how McDowell needs something like Foot’s naturalism in (...)
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  3.  92
    Speech and Sensibility: Levinas and Habermas on the Constitution of the Moral Point of View. [REVIEW]Steven Hendley - 2004 - Continental Philosophy Review 37 (2):153-173.
    For Habermas, a moral point of view is based in the procedural requirements of our linguistic competence. For Levinas, it is the way in which we find ourselves related in speech to the face of the other that we find ourselves obliged to the other. But these differing conceptions of the moral significance of language need not be seen as opposed to each other. Rather, they can be conceptualized as complimentary accounts of the ways in which a moral point of (...)
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  4.  15
    From Communicative Action to the Face of the Other: Habermas and Levinas on the Foundations of Moral Theory.Steven Hendley - 1996 - Philosophy Today 40 (4):504-530.
  5. Liberalism, Communitarianism and the Conflictual Grounds of Democratic Pluralism.Steven Hendley - 1993 - Philosophy and Social Criticism 19 (3-4):293-316.
  6.  44
    Putting Ourselves Up for Question: A Postmodern Critique of Richard Rorty's Postmodernist Bourgeois Liberalism. [REVIEW]Steven Hendley - 1995 - Journal of Value Inquiry 29 (2):241-253.
  7.  6
    Autonomy and Alterity: Moral Obligation in Sartre and Levinas.Steven Hendley - 1996 - Journal of the British Society for Phenomenology 27 (3):246-266.
  8.  4
    Autonomy and Alterity.Steven Hendley - 2005 - In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge. pp. 2--3.
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  9. Answerable to the World: Experience and Practical Intentionality in Brandom's and McDowell's "Intramural" Debate.Steven Hendley - 2010 - Theoria 76 (2):129-151.
    Robert Brandom and John McDowell pursue similar, yet strikingly different approaches to a shared problem: that of how we can be answerable to the world in our beliefs about it in the wake of Sellars' critique of the myth of the given. While McDowell attempts to rehabilitate the idea that experience is capable of providing justifications for our beliefs, Brandom constructs a sophisticated social-pragmatist account of the objectivity of our conceptual commitments in which experience is, as he says, not one (...)
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  10.  6
    Caputo, John D., James L. Marsh, and Merold Westphal, "Modernity and Its Discontents". [REVIEW]Steven Hendley - 1993 - International Philosophical Quarterly 33:130-131.
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  11.  49
    From the Second to the Third Person and Back Again: Habermas and Brandom on Discursive Practice.Steven Hendley - 2005 - Journal of Philosophical Research 30:169-188.
    Habermas and Brandom remain divided on a key point in their theories of language concerning the priority of a participant vs. a third-person, observational perspective onto language. I examine this dispute as it has played out in a recent exchange between them, attempting to explicate and defend a qualified version of Habermas’s claim in the light of his more developed treatment of this issue elsewhere. Once the defensible content of Habermas’s claim is clarified, I argue that Habermas’s critique of Brandom (...)
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  12.  18
    From the Second to the Third Person and Back Again: Habermas and Brandom on Discursive Practice.Steven Hendley - 2005 - Journal of Philosophical Research 30:169-188.
    Habermas and Brandom remain divided on a key point in their theories of language concerning the priority of a participant vs. a third-person, observational perspective onto language. I examine this dispute as it has played out in a recent exchange between them, attempting to explicate and defend a qualified version of Habermas’s claim in the light of his more developed treatment of this issue elsewhere. Once the defensible content of Habermas’s claim is clarified, I argue that Habermas’s critique of Brandom (...)
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  13.  43
    Habermas Between Metaphysical and Natural Realism.Steven Hendley - 2006 - International Journal of Philosophical Studies 14 (4):521 – 537.
    Habermas's recent work in epistemology has been marked by a decisive rejection of his earlier epistemic conception of truth in which he understood truth as 'what may be accepted as rational under ideal conditions'. Arguing that no 'idealization of justificatory conditions' can do justice to both human fallibility and the unconditional nature of truth, he has attempted to develop a realistic conception of truth that severs any conceptual link between truth and justification while respecting the epistemic relevance of justification for (...)
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  14.  15
    Judgment and Rationality In Lyotard’s Discursive Archipelago.Steven Hendley - 1991 - Southern Journal of Philosophy 29 (2):227-244.
  15.  1
    Judgment and Rationality In Lyotard’s Discursive Archipelago.Steven Hendley - 1991 - Southern Journal of Philosophy 29 (2):227-244.
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  16.  25
    James L. Marsh: Critique, Action, and Liberation. [REVIEW]Steven Hendley - 1997 - Man and World 30 (1):122-126.
  17.  19
    Modernity and Its Discontents.Steven Hendley - 1993 - International Philosophical Quarterly 33 (1):130-131.
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  18.  35
    Moral Reasoning as Naturally Good: A Qualified Defense of Foot's Conception of Practical Rationality.Steven Hendley - 2015 - Southern Journal of Philosophy 53 (4):427-449.
    Philippa Foot 's version of ethical naturalism, centered on the idea of “natural goodness,” has received a good deal of critical scrutiny. One pervasive criticism contends that less than virtuous modes of conduct may be described as naturally good or, at least, not naturally defective on her account. If true, this contradicts the most ambitious aspect of Foot 's naturalistic approach to ethics: to show that judgments of moral goodness are a subclass of judgments of natural goodness. But even if (...)
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  19.  4
    Response to Robert Gibb's “Après Vous: Theory and Asymmetry”.Steven Hendley - 2007 - Modern Schoolman 84 (2-3):235-243.
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  20.  23
    Sartre and the Idea of Socialism: Normative Limitations of Collective Autonomy.Steven Hendley - 2000 - Philosophy Today 44 (1):60-72.
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  21.  6
    Truth and Existence.Steven Hendley - 1993 - Radical Philosophy Review of Books 8 (8):30-36.
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  22.  1
    Truth and Existence. [REVIEW]Steven Hendley - 1993 - Radical Philosophy Review of Books 8 (8):30-36.
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  23. Realism and Contingency.Elaborating A. Viable Sartrean & Steven Hendley - 2010 - In Adrian Mirvish & Adrian van den Hoven (eds.), New Perspectives on Sartre. Cambridge Scholars Press. pp. 161.
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