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1. The Fantasy of a New Beginning Can philosophical thought begin from zero? The ambition is familiar: to free inquiry from inherited assumptions, challenge the authority of established systems and claim a starting point that belongs entirely to the thinker. Such a project seems to promise intellectual independence. To make a genuinely original contribution, it may appear necessary to release our ideas from the concepts and arguments through which earlier generations understood the world. Yet the attempt to make this break encounters a difficulty as soon as it is put into practice. A thinker who rejects an established philosophy must identify what is being rejected, formulate objections and propose alternatives. Each of these activities depends on a language and a conceptual vocabulary already shaped by earlier uses. Even the call for a new beginning relies on inherited meanings of such terms as reason, freedom, truth and experience. The past therefore remains active within the ver...

I am that gadfly which God has attached to the state, and all day long and in all places am always fastening upon you, arousing and persuading and reproaching you. — Plato, Apology , 30e–31a, trans. Benjamin Jowett 1. When Knowledge Becomes Settled A scientific investigation produces findings that later researchers take up and incorporate into their own work. A concept, classification, or explanation proves useful, gains acceptance within a discipline, and gradually becomes part of its established knowledge. Its validity may rest on careful observation, rigorous methods, and repeated confirmation. As a finding becomes familiar, however, the questions surrounding its emergence can recede from view. The assumptions that made it possible, the problems to which it responded, and the circumstances in which it acquired its meaning may receive less attention than the result itself. This consolidation is an ordinary feature of intellectual work. Research would make little progress if e...

Constellations. AI image 1. The Patterns We See On a clear night, we can look at the stars and recognise patterns among points of light scattered across the sky. By imagining lines connecting them, we form figures that would otherwise remain unnoticed. Different arrangements produce different patterns, even though the stars themselves remain unchanged. This familiar experience raises a philosophical question: are the relationships we recognise already present in the elements, waiting to be discovered, or do they emerge through the ways in which we bring those elements together? Hilary Lawson and Theodor W. Adorno both draw on this astronomical imagery to explore how configurations become intelligible. Although they address different philosophical problems, their approaches invite us to consider how the relationships established among elements shape the ways in which we experience and understand the world. 2. Lawson: Closure and the Constitution of Reality In Closure: A Story of...

Abstract What is philosophy's task in a world where the sciences have developed increasingly specialised fields of knowledge? In his 1931 lecture The Actuality of Philosophy , Theodor W. Adorno draws a distinction between their characteristic activities: “the idea of science (Wissenschaft) is research; that of philosophy is interpretation” (Adorno, 1977, p. 126). Philosophy should neither provide the foundations of scientific inquiry nor compete with the sciences on their own terms. Its task is to work with the knowledge they produce, arranging its elements in changing constellations that bring otherwise obscure relationships into view. Since no conceptual arrangement can fully exhaust its object, these interpretations must remain open to revision. Adorno thus understands philosophy as an ongoing activity of interpretation through which specialised knowledge acquires new intelligibility. 1. The Question of Philosophy Physics investigates the natural world, biology studies l...