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In his later works, as in his Critique de la raison dialectique (1960; Critique of Dialectical Reason), Sartre turned to Marxism, though he developed a method of understanding that was influenced by hermeneutics.
Sartre dosed himself with speed in order to finish "Critique of Dialectical Reason".
"Common sense," being a relative concept, isn't much help, but dialectical reason might be.
Sartre dosed himself with speed in order to finish Critique of Dialectical Reason.
For example, Sartre's magnum opus, "Being and Nothingness," is not an effort to "reconcile Marxism and existentialism"; that comes much later in his "Critique of Dialectical Reason".
Likewise, Sartre's Critique of Dialectical Reason (1960) aimed to establish "whether there is any such thing as a Truth of humanity as a whole".
Similar(39)
For dialectical reasons, Resnik's original argument focused on Wang's System of set theory, rather than on ZFC.
Hegel called this evolution "the dialectical process" (see dialectic).
However, Medlin cast the challenge specifically in terms of egoistic reasons and that has important dialectical implications.
This argument is thought to produce extra dialectical leverage, because these intuitions about prudential reasons are thought to be harder to give up than corresponding intuitions about moral reasons.
However, Rosenzweig reasons, particulars that are ultimately the dialectical product of absolute unity cannot be said to be particulars at all.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com