Is a reconciliation possible between Chinese philosophy and woman when taking into account infamous gender-oppressive cultural practices such as foot-binding, concubinage, etc., in premodern Chinese societies? The article tackles the complexity of the subject by calling the readers' attention to texts from Confucian classics that indeed support intellectual equality of the sexes and classless access to education, while noting diverging historical cultural evidences of women's education and their social status in premodern, modern, and postmodern Chinese societies. The article (...) challenges the belief that Confucian philosophy is unequivocally a sexist ideology to be a foregone conclusion. While not intending to exonerate Confucian philosophy from its opponents' charges, the article questions the adequateness of Western liberal feminism as the means to reappropriate Confucian philosophy. It suggests that a more culturally sensitive approach coupling with better historical and contextual analysis would prove to be both helpful and necessary. (shrink)

This book provides an authoritative account of Hegel's social philosophy at a level that presupposes no specialised knowledge of the subject. Hegel's social theory is designed to reconcile the individual with the modern social world. Michael Hardimon explores the concept of reconciliation in detail and discusses Hegel's views on the relationship between individuality and social membership, and on the family, civil society, and the state. The book is an important addition to the string of major studies of Hegel (...) published by Cambridge. It will interest a broad swathe of readers in philosophy, (both students and specialists), and could be used in courses on political and social theory. -/- "Michael Hardimon's carefully and clearly argued, deeply nuanced book represents an important contribution to the ongoing Hegel renaissance. A short review can never do justice to such a richly argued work so replete with detail and example. Hegel scholars will learn much from it, and those innocent of Hegelian language will find it a good place to begin." Terry Pinkard, Ethics -/- "Micahel Hardimon's new book is a valuable study of Hegel's social and political philosophy....Hardimon deliberately resists using Hegel's technical terminology and engaging in detailed scholarly disputes in a successful effort to avoid obscurity and distraction. The result is a book that should be prized by anyone seeking an accessible presentation of Hegel's social philosophy, particularly as a vehicle for teaching Hegel's political thought without having to devote an entire course to the task." The Philosophical Review. (shrink)

Recently debates about the worth of “ideal theory” have directed attention to the functions that an account of a perfectly just society can serve. One function is that of “reconciliation”: learning that a seemingly undesirable feature of the social world would exist even in the perfectly just society can show us the value that it has in the present as well. John Rawls has emphasized reconciliation as among the roles of political philosophy. For instance, Rawls claims that (...) his theory of justice can reconcile us to the pluralism of liberal democracies. In this essay, I argue that Rawls’s political theory also can reconcile the inhabitants of liberal democratic societies to the fact that such societies may be cognitively confusing on account of their complexity. Then I contend that Rawls’s work offers valuable theoretical resources for analysing a society’s transparency or lack thereof. (shrink)

Most environmental philosophers have had little use for 'conventional' philosophical and political thought. This is unfortunate, because these traditions can greatly contribute to environmental ethics and policy discussions. One mainstream concept of potential value for environmental philosophy is the notion of the public interest. Yet even though the public interest is widely acknowledged to be a powerful ethical standard in public affairs and public policy, there has been little agreement on its descriptive meaning. A particularly intriguing account of the (...) concept in the literature, however, may be found in the work of the American pragmatist John Dewey. Dewey argued that the public interest was to be continuously constructed through the process of free, cooperative inquiry into the shared good of the democratic community. This Deweyan model of the public interest has much to offer environmental philosophers who are interested in making connections between normative arguments and environmental policy discourse, and it holds great promise for enhancing environmental philosophy's role and impact in public life. (shrink)

'Political reconciliation' refers to processes for establishing right relations between groups that are emerging from a history coloured by violent relations. However, dominant Western, euro-descendent philosophies of political reconciliation rarely focus on ecological forms of harm or consider practices of ecological violence as constitutive of the violent relations that reconciliation hopes to repair. This article argues that the exclusion of ecological dimensions of harm from dominant Western models of political reconciliation is one way of understanding Indigenous (...) claims of dissatisfaction with such reconciliation projects. This article analyses and contextualises these claims of dissatisfaction by focusing on how dominant Western, euro-descendent models of reconciliation in the North American context import settler-colonial commitments that obscure the primacy of ecological violence in settler-Indigenous land-based conflicts. Furthermore, this article posits that settler-colonial commitments in reconciliation models pose an obstacle to deeper forms of reconciliation, partly because these models uphold dominant euro-descendent cosmologies and conceptions of land over and above Indigenous ones. Finally, this article suggests that that the possibility of deep reconciliation exists, and requires engaging with Indigenous philosophies that place land and relations to land at the centre of right relations, thus working toward decolonising settler-colonial-infused forms of reconciliation. (shrink)

Hegel attribue à l'art et à Ia philosophie une même tâche dans l'histoire de l'Esprit, celle de « réconcilier » les opposés. Nous expliquerons de quels éléments à médiatiser il s'agit, et une étude détaillée de textes de l'Introduction à l'Esthétique nous amènera à critiquer le moment de la transition vers la philosophie, celui de la poésie romantique. Nous suggérerons en particulier que l'emploi de deux critères différents pour établir la hiérarchie des arts et des formes empêche Hegel de justifier (...) réellement le dépassement de l'art par la philosophie ainsi que la supériorité de la réconciliation philosophique.Hegel assigns to art and philosophy one and the same task in the history of the Spirit, that of "reconciling" the opposites. I explain which elements are mediated, and rely on a detailed study of extracts from the Introduction to Aesthetics to criticize the moment of the transition to philosophy, viz. romantic poetry. In particular, I suggest that the use of two different criteria to establish a hierarchy of arts and forms prevents Hegel from giving a proper justification of how philosophy transcends art, and of why its reconciliation is superior. (shrink)

Michael Hardimon’s new book is a valuable study of Hegel’s social and political philosophy. Hardimon takes seriously Hegel’s intention to offer a social philosophy that can reconcile people to the modern social world. Since Hegel’s own presentation of his philosophy is motivated by a number of competing concerns, Hardimon’s admirable success at reconstructing Hegel’s view in accordance with this fundamental intention offers an important and insightful perspective on Hegel’s project. The focal points of Hardimon’s reconstruction—the aim of (...) reconciliation and the problem of alienation it is meant to overcome—are explained and interpreted with considerable clarity in a way that shows their significance to the tradition of modern political philosophy. Hardimon deliberately resists using Hegel’s technical terminology and engaging in detailed scholarly disputes in a successful effort to avoid obscurity and distraction. The result is a book that should be prized by anyone seeking an accessible presentation of Hegel’s social philosophy, particularly as a vehicle for teaching Hegel’s political thought without having to devote an entire course to the task. (shrink)

Philosophy for Children: a Way to Reconcile Disciplinary Teaching and School Life? Drawing mainly on John Dewey's writings, this contribution aims to extend the dualism of a traditional conception of education at the epistemological, pedagogical and organizational levels. This conception was already criticised by this author at the beginning of the 20th century and still remains widely present today among the school community. Through this approach, we demonstrate that the dualist approach is as many obstacles to be removed in (...) the process both to improve and rebuild a better education. The hypothesis defended here consists to demonstrate how philosophy for children, strengthened by its pragmatist heritage, can challenge these dualisms and thereby jeopardize the traditional conception of education. (shrink)

Particular conceptions of reconciliation vary across a number of dimensions. As section 1 explains, the kind of relationship at issue in a specific context affects the type of improvement in relations that might be necessary in order to qualify as reconciliation. Reconciliation is widely taken to be a scalar concept. Section 2 discusses the spectrum of intensity along which kinds of improvement in relationships fall, and indicates why, in particular contexts, theorists often disagree about the point along (...) this spectrum that is morally or politically most significant. Section 3 provides an overview of the processes commonly cited as contributing to reconciliation. These processes are often controversial; those praised by some commentators as appropriate and constructive responses to past conflict are dismissed by others as undermining the moral or political conditions for just and peaceful relations. Section 4 concentrates on the relationship between reconciliation and justice. While some see these values as compatible and mutually supporting, others argue that, especially in the immediate wake of conflict, parties must often choose between reconciliation and justice. (shrink)

I argue that international criminal trials can contribute to political reconciliation by fostering the social conditions required for law’s efficacy.

Calls for justice and reconciliation in response to political catastrophes are widespread in contemporary world politics. What implications do these normative strivings have in relation to colonial injustice? Examining cases of colonial war, genocide, forced sexual labor, forcible incorporation, and dispossession, Lu demonstrates that international practices of justice and reconciliation have historically suffered from, and continue to reflect, colonial, statist and other structural biases. The continued reproduction of structural injustice and alienation in modern domestic, international and transnational orders (...) generates contemporary duties of redress. How should we think about the responsibility of contemporary agents to address colonial structural injustices and what implications follow for the transformation of international and transnational orders? Redressing the structural injustices implicated in or produced by colonial politics requires strategies of decolonization, decentering, and disalienation that go beyond interactional practices of justice and reconciliation, beyond victims and perpetrators, and beyond a statist world order. (shrink)

Features contributions that respond to deep challenges to social cohesion from racial injustice In the latest installment of the NOMOS series, a distinguished group of interdisciplinary scholars explore the erosion—and potential rebuilding—of civic bonds in response to injustice, wrongdoing, and betrayal. Contributors address the possibility of reconciliation and repair, drawing on cutting-edge insights from the fields of political science, philosophy, and law. Nine timely essays explore our pivotal moment in history, from the question of reparations for slavery to (...) the from the art—and impact—of the public apology. The editors of this volume encourage us to not only examine the roots of mistrust, but also to imagine a collective way forward, particularly as we face the continuing threat of the COVID-19 pandemic. Reconciliation and Repair provides thought-provoking perspectives in an age where they are desperately needed. (shrink)

How to transcend the conceptual walls of war? How to bring together former enemies? This paper looks at Victus, a theatre group in which victims and former combatants of different armed groups in Colombia (guerrilla, paramilitary, army) united in and off the stage, in a reconciliation process mediated through art. It will sustain that this configures a sort of micro-“laboratory” of reconciliation: a common space of interaction that has allowed different actors to transcend the borders of armed conflict, (...) to humanize the “other”, and to generate multiple processes of transformation and peacebuilding, which, despite being imperfect, are meaningful. (shrink)

What are the moral obligations of participants and bystanders during—and in the wake of –a conflict? How have theoretical understandings of justice, peace and responsibility changed in the face of contemporary realities of war? Drawing on the work of leading scholars in the fields of philosophy, political theory, international law, religious studies and peace studies, the collection significantly advances current literature on war, justice and post-conflict reconciliation. Contributors address some of the most pressing issues of international and civil (...) conflict, including the tension between attributing individual and collective responsibility for the wrongs of war, the trade-offs made between the search for truth and demands for justice, and the conceptual intricacies of coming to understand just what is meant by ‘peace’ and ‘conflict.’ Individual essays also address concrete topics including the international criminal court, reparations, truces, political apologies, truth commissions and criminal trials, with an eye to contemporary examples from conflicts in the Middle East, Africa and North and South America.​. (shrink)

Remembrance and reconciliation envision intentional pathways out of conflict and toward peace.

It may be nearly impossible to use standard principles to make a decision about a complex ethical case. The best decision, say virtue ethicists in the Aristotelian tradition, is often one that is made by a person of good character who knows the salient facts of the case and can frame the situation appropriately. In this respect ethical decisions and strategic decisions are similar. Rationality plays a role in good ethical decision-making, but virtue ethicists emphasize the importance of intuitions and (...) emotions as well.Virtue ethics suggests a reconciliation of the factual and the normative. Virtues may explain as well as justify actions. The same is true of other psychological states and events. That psychological terms have normative implications does not render them useless in explanation. As Aristotle does not distinguish cleanly between the normative and empirical, so many moral philosophers today reject the is-ought dichotomy. They are prepared to learn from economists, psychologists, and other empirical scientists who offer information about the nature of the good life and of values. Social psychologists who study community or corporate culture suggest a close relationship between organizational and ethical features, much as Aristotle saw a close relationship between politics and ethics. We should infer from all this that in business ethics there is good reason for philosophers and organization scholars to work closely together. (shrink)

468 JOURNAL OF THE HISTORY OF PHILOSOPHY 34:3 JULY 1996 right that this distinction need not be a problem for Kant's, or his own, account. Indeed, further discussion of this could be the basis for defending both empirical explanation and a more interpretive or phenomenological understanding of events. But Hudson does not provide this discussion, and without it the "thinkability" of the free agency description is weak. Hudson himself seems uncertain at times as to how much authority to grant (...) to this thinkability. He says, for example, in his Chapter 5 discussion of freedom, that "our first conception of freedom is a causality of reason through which we choose and act on some maxim or law" . Hudson's claim of adequacy for a descrip- tion that does not admit of explanatory certitude demands a more complete defense. This issue highlights, perhaps, the challenges of interpreting.. (shrink)

I propose a theory of punishment that is unfamiliar in the West, according to which the state normally ought to have offenders reform their characters and compensate their victims in ways the offenders find burdensome, thereby disavowing the crime and tending to foster improved relationships between offenders, their victims, and the broader society. I begin by indicating how this theory draws on under-appreciated ideas about reconciliation from the Global South, and especially sub-Saharan Africa, and is distinct from the protection (...) and retribution theories that have dominated the Western philosophy of punishment for about 250 years. Then I argue that it neatly avoids objections to them and is prima facie plausible in its own right. I conclude that this reconciliation theory of state punishment should be taken seriously by philosophers of law and policy makers. (shrink)

Canada’s Truth and Reconciliation Commission (TRC) is tasked with facing the hundred-year history of Indian Residential Schools. The South African Truth and Reconciliation Commission is frequently invoked in relation to the Canadian TRC, perhaps because this is one of the few TRCs worldwide that Canadians know. Whilst the South African TRC is mainly applauded as an international success, I argue that loose analogizing is often more emotive than concise. Whilst much indeed can be drawn from the South African (...) experience, it is important to specify the Canada–South Africa analogy. In this article, I do so by focussing on the institutional approach to truth and how this relates to issues of settler/White denial. The South African experience teaches that narrow approaches to truth collude with superficial views of reconciliation that deny continuities of violence. Consequently, I argue that Indigenous–settler reconciliation requires a broad truth that locates residential schools on a continuum of violence, linking extraordinary abuses with structural injustices and historic colonization with lived relationships. (shrink)

Traditionally, transitional justice has referred to that field of theoretical scholarship that proffers recuperative strategies for political societies divided by a history of violence. Through the establishment of truth commissions, public confessionals and reparative measures, transitional justice regimes have sought to establish restorative conditions that might help reconcile historical antagonists both to each other and to the trauma of their shared past. Because of some of the theoretical lapses in this scholarship some have turned recently to the field of radical (...) democratic and ‘new pluralist’ thought – and especially to agonistic literature – to foreground a theory of post-conflict reconciliation based not on the principles of the sublimation of difference, but rather the perpetual deferral of accord. This essay works both to underscore that effort, as well as to problematize it. Through unorthodox readings of Giorgio Agamben, Jean Améry and Sheldon Wolin, the essay argues that an emphasis on messianicity as the temporal mode of political repair is ultimately less productive for what I call an agonistics of reconciliation than a more nuanced approach to what Wolin calls ‘fugitive democracy’. Where the former is allied with a problematic politics of mutual respect, the latter affirms a more germane politics of abiding resentment. In the end, a startling conclusion is drawn from reading agonistic reconciliation through Wolin: democracy may be a political experience reserved for scenes of transitional justice alone. (shrink)

In A Moral Theory of Political Reconilication, Colleen Murphy brings much-needed clarity to debates over political reconciliation by setting out plausible desiderata for a satisfactory theory. She responds to these desiderata by introducing three normative frameworks which, taken together, measure reconciliation: the rule of law, trust and trust responsiveness, and support for political capabilities. In my remarks, I raise two concerns about the relationships among these normative frameworks, and the extent to which they are emblematic of political (...) class='Hi'>reconciliation, specifically, rather than political health more generally. (shrink)

Starting from a distinction made by the American philosopher, John Rawls, in 2000 between two kinds of liberalism, "liberalism of freedom" and "liberalism of happiness," this book presents a range of articles by economists and philosophers ...

SummaryDavid Hartley's Observations provides an example from the history of medicine of the bearing of theories of the relationship between body and mind on the problem of morality and free will. Further, Hartley's solution requires a distinction between two understandings of what it means for morality to be rationally grounded. The kind of ethics which can be established for moral agents on the basis of medical knowledge alone (and for which Hartley's “Rule of Life” presents but one historical example) has (...) been termed ‘therapeutic’ It leads to a viewpoint in which it is difficult, if not impossible, to distinguish between the kinds of reasons for supporting morals and the kinds of reasons for supporting good teeth. The kind of ethics which requires additional grounds entering into the motivation of the agent himself has been termed “rational.” This distinction between therapeutic and rational ethics rests on the more basic distinction between general and particular grounds on which to establish a rational system of ethics. As a result, the initial problem of how any account of the body-mind relation might allow for the possibility of ethics leads to the more interesting problem of how a therapeutic interpretation of ethics, which is possible on the grounds of medical knowledge, might be reconciled with a fully rational interpretation of ethics which we require on philosophical grounds. “Medical ethics” has traditionally been viewed as the application of concepts from philosophical ethics to the specific problems presented in medical practice. In consequence of the second problem exposed here, it would be useful to extend the domain of medical ethics from the level of concepts and cases to the level of interpreting the rational grounds for those concepts. Otherwise one may fail to distinguish a medical view of ethics from an ethical view of medicine. (shrink)

I argue that forgiveness is openness to reconciliation with the wrongdoer with respect to the wrongdoing. A victim is open to reconciliation with the wrongdoer with respect to the wrongdoing in vir...

For Gianni Vattimo in his essay Belief , the widespread modern conviction that the longing for lucidity and religiosity are irreconcilable has today become questionable. In this article the author first discusses an actual instance of the philosophical yearning for lucidity, namely ‘cognitive melancholy'. This melancholia already appears in the sociologist Max Weber's diagnoses of the ‘disenchantment of the world' and of the separation of faith and kwowledge. The author sharpens somewhat further the dualism to which Weber pointed, and relates (...) it to Vattimo's attempt at softenung this dualism – of even abrogating it altogether by reconciling Christian religion with modernity. Some critical observations with regard of this attempt evoke the question of whether philosophical lucidity should not be pursued further than Vattimo does. In consequence of this the radical thrust of the Christian religion to which Vattimo claims to be returning can be percieved more clearly. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Reconciliation of Myth: Benjamin’s Homage to BachofenJoseph MaliIn the “Tiergarten,” the first chapter of his autobiographical work, Berlin Childhood Around Nineteen-Hundred, Benjamin recalls how, as a child, he experienced the paths, monuments, and people of the park as a “labyrinth” replete with all kinds of mythological figures. Entering the park like a second Theseus following his Ariadne along the thread of erotic sensations, he discovered therein the (...) myth-realm of the ancient gods as transfigured in the bourgeois decorations of the Second Reich, most visibly so in the aristocratic monuments of Friedrich Wilhelm and Queen Louise: “They towered up from their round pedestals among the flower beds as if spellbound by magic curves that a watercourse had inscribed before them in the sand.” 1 As he invoked these primal visions thirty years later, Benjamin realized that they prefigured “the features of what is to come,” that is, he recognized in his early experiential impressions the topical concerns that were to determine his life and works. He then understood that he had been finding signs of “the return of the ancient gods” everywhere:Under their sign the Old West of Berlin was transformed into the West of antiquity, whence the western winds come to the mariners, who navigate their boat with the Hesperidan apples slowly upward the Landwehrkanal, in order to cast anchor near the Herkules Bridge. And yet again, as in my childhood, the Hydra and the Nemean lion found a place in the wild bushes around the big star. 2This chapter may serve as the key to Benjamin’s entire life and works: it reveals what Benjamin himself would have called his “origins.” Benjamin conceived [End Page 165] of origin (Usprung) in genealogical rather than in biological terms, contending that it was not to be found in the moment of intuition but rather in that of recognition. “The term origin is not intended to describe the process by which the existent came into being, but rather to describe that which emerges from the process of becoming and disappearance. Origin is an eddy in the stream of becoming, and in its current it swallows the material involved in the process of genesis.” 3 It occurs, Benjamin continues, when “an idea will constantly confront the historical world, until it is revealed fulfilled, in the totality of its history.” 4 And if, according to Benjamin (quoting Karl Kraus), “origin is the goal” of all philosophical and historical inquiries, then, in Benjamin’s own case, the “origin” must be found in that singular idea by which he had sought to illuminate his historical world. This was an idea which should be “revealed fulfilled, in the totality of its history” in his entire work. In order to find that idea we must concentrate, as it were, on the “eddies” of his life; that is, we must discern his particular current in the intellectual trends of the time and find out how and with what he emerged from it. What, then, were Benjamin’s “origins”? When and where did he recognize what his experiential impressions in the Tiergarten really meant?In his memorial biography, Walter Benjamin: The Story of a Friendship, Gershom Scholem recounts some of the most important of these moments. One of them occurred between 16 and 18 June 1916, while Scholem was visiting Benjamin’s house in Seeshaupt near Munich. Scholem recalls their last and most memorable conversation on that occasion:During a discussion of whether Hegel had wished to deduce the world, we turned to mathematics, philosophy, and myth. Benjamin accepted myth alone as “the world.” He said he was still not sure what the purpose of philosophy was, as there was no need to discover “the meaning of the world”: it was already present in myth. Myth was everything; all else, including mathematics and philosophy, was only an obscuration [Verdunkelung], a glimmer [Schein] that had arisen within it. 5Reflecting on these words, Scholem notes that “Benjamin’s decided turn to the philosophic penetration of myth, which occupied him for so many years, beginning with his study of Hölderlin and probably for the rest of his life, was manifested here for the first... (shrink)

Donald Davidson used triangulation to do everything from explicate psychological and semantic externalism, to attack relativism and skepticism, to propose conditions necessary for thought and talk. At one point Davidson tried to bring order to these remarks by identifying three kinds of triangulation, each operative in a different situation. Here I take seriously Davidson’s talk of triangular situations and extend it. I start by describing Davidson’s situations. Next I establish the surprising result that considerations from one situation entail the possibility (...) that at any one time one language is partially untranslatable into another. Because the possibility is time-indexed, it need not conflict with Davidson’s own argument against the possibility of untranslatability. I derive the result, not to indict Davidson, but to propose a new kind of triangulation, the reconciliation of untranslatability, which I investigate. Insofar as triangulation is central to Davidson’s views, getting a handle on his various triangular situations is key to getting a handle on his contributions to philosophy. Insofar as those contributions have enriched our understanding of how language, thought, and reality interrelate, extending Davidson’s model promises to extend our understanding too. (shrink)

Trudy Govier worked closely with Wilhelm Verwoerd and Desmond Tutu in South Africa’s Truth and Reconciliation Commission. This paper shares her insights regarding the meaning and importance of concepts such as acknowledgment, apology, forgiveness and reconciliation. The paper goes on to focus on the topic of reconciliation in the works of two philosophers. Kenyan philosopher Henry Odera Oruka had a great concern for reconciliation and restorative justice. He critiqued criminal justice systems that focused on punishment as (...) retribution or deterrent. He wrote in the 1960s and 70s that punishment as a concept and as a practice should be abolished. Instead, society should address the causes of social disharmony that lead to crime. His interview with sage Paul Mbuya Akoko shows that such an approach was one advocated by elders in Oruka’s Luo ethnic community, and by implication, in other parts of Africa as well. Oruka also wrote about Gandhi’s philosophy, suggesting that the nonviolent methods may be more fruitful than those counseled by Fanon. Also, Gandhi’s emphasis on the interdependence of all life is a fruitful basis for an ecological ethics. The philosophy of Mohandas Gandhi is then covered, with emphasis on his methods of conflict resolution. Gandhi’s methods steer a middle course between harmony and confrontation, and with a measured use of “compromise.” Gandhi advocated careful listening, and put it into practice while trying to quell riots in Calcutta. The paper ends by comparing and contrasting Oruka and Gandhi’s philosophical insights. (shrink)

ABSTRACTThis article applies the idea of political reconciliation to current debates on the role and legitimacy of global governance. My underlying thesis is that the idea of reconciliation fits better with the non-ideal circumstances of global injustice. To this end, I will first of all develop a three-tiered model of political reconciliation and introduce the related concept of restorative justice. I will then look at some of the most obvious forms of international and global injustice – historical (...) injustice, economic exploitation, and political domination – and argue that a normative theory of political reconciliation provides better proposals for feasible global governance reforms than do theories of corrective, retributive, or distributive justice. Finally, I will make a few comments on the role of political philosophy as a medium of ‘narrative reconciliation’. (shrink)

Purpose: Transcendent theosophy or as known as Al-hikmah al-Muta’aliyah is the third school of Islamic philosophy founded by Mulla Sadra, and is the result of reconciliation of previous Islamic thoughts. This school is based on three main principles, namely: intellectual-intuition, rational proof, and Islamic sharia. The purpose of this paper was to uncover the reconciliation model of transcendent theosophy in reconciling various schools of Islamic thoughts, namely: traditional normative thought of Islamic sharia (Al-Qur’an and Sunnah), classical tradition (...) of dialectical theology (Kalam science), Peripatetic Islamic philosophy, the teachings of Sunni Sufi represented by al-Gazali, Philosophy of Suhrawardi illumination, as well as the mystical thought of Ibn ‘Arabi. This paper is a text analysis research using qualitative-descriptive analysis methods, namely: identifying, understanding, and interpreting texts. The text is carefully and systematically described to clearly portray the synthetic model or reconciliation carried out by Mulla Sadra on several previous Islamic thoughts. The results of this study indicate that Mulla Sadra elaborated and harmonized various Islamic thoughts with “integrative-complementary” model, which embraced the construction of new Islamic philosophical thoughts known as “transcendent theosophy”. This paper suggests to conduct further studies to find a correct format in reconciling various schools of the recent Islamic understanding in order to eliminate the claim truth among Muslims. (shrink)