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This article investigates the politics of translation at work in contemporary theories of secularism. It turns to the thought of Jacques Derrida in order to challenge liberal and more critical perspectives. Without a complex analysis of translation and its ethico-political effects, the revisitation of secularism remains deficient, leaving the liberal politics of translation exclusionary and that of their critics ineffective. Pointing to the resources Derrida offers for a deeper understanding of the nature, political stakes, and implications of translation, this article (...) |
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Jürgen Habermas’s recent work is defined by two trends: an engagement with the realm of the sacred and a concern for the future of the European Union. Despite the apparent lack of connection between these themes, I argue that the early history of European integration has important implications for Habermas’s conclusions about the place of faith in public life. Although Habermas’s work on religion suggests that the sacred contains important normative resources for postsecular democracies, he continues to bar explicitly religious (...) |
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In this article, I argue that a universalistic thrust of secularism should not be located in a Habermasian deontological liberal principle of the priority of universal morality over particularistic ethical doctrines. I show that Habermas cannot plausibly demonstrate that this principle can be invariably applied across different cases. However, in order not to succumb to parochialism, the failure of the deontological model should not prompt us to give up on the search for a universalistic drive behind secularism. To this end, (...) |
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ABSTRACTIn recent work, Maeve Cooke has criticised Jürgen Habermas’s post-metaphysical model in order to motivate an alternative “post-secular” conception of the state, which involves the replacement of the “institutional translation proviso” with the “nonauthoritarian reasoning requirement”. I provide a qualified defence of the Habermasian model by arguing that it does not lead to the kind of negative consequences regarding legitimacy and solidarity Cooke attributes to it. This, in turn, means that Cooke’s proposal for the secular foundation of political authority on (...) |
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A realist approach to learning is what I propose here. This is based on a non-epistemic dimension whose presence is a necessary assumption for a concept of learning of a life-world as complementary to learning within a life-world. I develop my approach in opposition to Jürgen Habermas' pragmatic approach, which seems to lack of something from a realist point of view. |
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A realist approach to learning is what I propose here. This is based on a non-epistemic dimension whose presence is a necessary assumption for a concept of learning of a life-world as complementary to learning within a life-world. I develop my approach in opposition to Jürgen Habermas' pragmatic approach, which seems to lack of something from a realist point of view. |
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La ficción narrativa tiene el poder de alterar nuestras más arraigadas intuiciones y expectativas acerca de lo que significa seguir una vida éticamente buena, así como del tipo de sociedad que facilitaría tal situación. A veces su poder disruptivo es develador, lo cual lleva a un cambio éticamente significativo en la percepción. Sostengo que los poderes disruptivos y develadores de una ficción narrativa constituyen un potencial para el conocimiento ético. Interpreto este conocimiento como un proceso de aprendizaje, orientado por una (...) |
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