A growing conceptual and empirical literature is advancing the idea that language extends our cognitive skills. One of the most influential positions holds that language – qua material symbols – facilitates individual thought processes by virtue of its material properties (Clark, 2006a). Extending upon this model, we argue that language enhances our cognitive capabilities in a much more radical way: the skilful engagement of public material symbols facilitates evolutionarily unprecedented modes of collective perception, action and reasoning (interpersonal synergies) creating dialogically (...) extended minds. We relate our approach to other ideas about collective minds ( Gallagher, 2011, Theiner et al., 2010 and Tollefsen, 2006) and review a number of empirical studies to identify the mechanisms enabling the constitution of interpersonal cognitive systems. (shrink)

The label ‘Frankfurt School’ became popular in the ‘positivism dispute’ in the mid-1960s, but this article shows that it is wrong to describe Jürgen Habermas as representing a ‘second generation’ of exponents of critical theory. His communication theory of society is intended not as a transformation of, but as an alternative to, the older tradition of thought represented by Adorno and Horkheimer. The novel and innovative character of Habermas’s approach is demonstrated in relation to three thematic complexes: (1) the public (...) sphere and language; (2) democracy and the constitutional state; and (3) system and lifeworld as categories for a theory of modernity. (shrink)

In this article, I argue that political philosophers like Rawls and Habermas that characterize their methods as non-metaphysical or postmetaphysical depend on constitutions in order to provide a positive and public reference point for democratic participants. Michelman shows how this dependency is problematic, by contending that disagreement about the meaning of constitutional rights and the indeterminacy of their application undermines the rationality of consensus. I argue that his concerns raise serious problems for Rawls’ theory. Habermas, on the other hand, has (...) some tools to deal with Michelman’s critique — namely, his distinction between discourses of justification and application, and his idea of constitutional patriotism — but he must concede that much of the substance of constitutional democracy is basically up for grabs. I conclude by suggesting why these consequences are less threatening than they may seem. (shrink)

One of the main problems regarding language which has bothered philosophers since antiquity is that it often misleads us. Linguistic understanding inevitably involves a subject who understands and the subject-matter or content of what she understands. Since the subject-matter of linguistic understanding is externally given to the subject as text or spoken word, linguistic understanding, therefore, is both subjective and objective at the same time and ineluctably involves interpretation on the part of the subject. But the moment we grant the (...) subjective participation in understanding, the problem of universality of meaning would inevitably raise its head. This problem has been addressed in different ways by different thinkers across history and cultures. Even though some of the ancient Indian thinkers like Bhartṛhari mainly focus on understanding of the Vedic texts, they could probably have important clues for the problem of universality in understanding through language as it is posed by hermeneutic thinkers starting from St. Augustine in medieval period up to Gadamer and Habermas in more recent times. This paper attempts to explore and examine Bhartṛhari’s philosophy of verbal holism from the point of view of the problem of universality in hermeneutics. (shrink)