 One last point that should be mentioned in this connection is the following. Schleiermacher’s most prominent motive for developing such an art of conversation is the epistemological one described above. That may or may not be a good motive in the end. However, Schleiermacher also has further, independent motives behind this art that are more obviously attractive. Thus, his 1831 address on Leibniz implies two additional motives behind the intercultural side of the art: first, Schleiermacher’s cosmopolitan concern for humanity as a whole in all of its diversity constitutes a moral reason for promoting fruitful intercultural dialogue; and second, his sense that insight, far from being a monopoly of ours, is dispersed among many cultures constitutes another reason for us to engage in such dialogue. Schleiermacher would presumably say that analogous considerations help to justify the intracultural side of the art as well. In addition, the essay Toward a Theory of Sociable Conduct emphasizes yet another motive behind the intracultural side of the art. In this essay Schleiermacher does not yet mention his later epistemological motive at all, but instead focuses on more direct benefits that he expects to accrue from fruitful conversation between members of society, in particular the individual’s enrichment of his own limited perspective through an incorporation of the different perspectives of other people. Schleiermacher would presumably say that an analogous consideration helps to justify the intercultural side of the art as well. In short, even if it were to turn out that Schleiermacher’s predominant epistemological motive for developing an art of inter- and intra-cultural conversation were unpersuasive, such an art might still be valuable for other reasons that he also has in mind such as these ones.