Although the success of Habermas’s theory of communicative action depends on his dialogical model of understanding in which a theorist is supposed to participate in the debate with the actors as a ‘virtual participant’ and seek context-transcendent truth through the exchange of speech acts, current literature on the theory of communicative action rarely touches on the difficulties it entails. In the first part of this paper, I will examine Habermas’s argument that understanding other cultural practices requires the interpreter to virtually (...) participate in the “dialogue” with the actors as to the rationality of their cultural practice and discuss why, according to Habermas,such dialogue leads to the “context-transcendent truth”. In the second part, by using a concrete historical example, I will reconstruct a “virtual dialogue” between Habermas and Michael Polanyi as to the rationality of scientific practice and indicate why Habermas’s dialogical model of understanding based on the methodology of virtual participation cannot achieve what it professes to do. (shrink)

Jürgen Habermas's theories have received enormous attention in the public sphere as well as in political science. It is therefore surprising that his method, rational reconstruction, is not more debated. In political science the method is of particular interest because of its ambition to bridge the gap between empirical and normative approaches. In this article the author traces Habermas's interest in rational reconstruction by going back to his writings on theory and practice and subsequently shows what the method's main principles (...) are. He then specifies how this methodological conception is used in Habermas's political theory. Finally, the introduction of an empirical design allows the author to discuss one of the fundamental tensions in Habermas's approach: the hypotheses arrived at through rational reconstruction are empirical hypotheses but cannot be tested by empirical means. (shrink)

Social philosophy is a somewhat broad and imprecise term. In this article I discuss the social philosophy of Habermas, Foucault and Honneth, arguing that the latter’s work is an interesting, but not unproblematic, conception of the discipline. Following Habermas and Honneth, I argue that social philosophy should be reconstructive, but incorporate insights from Foucault. Specifically, reconstructive social philosophy can be both normative and descriptive, and at the same time establish a dialectical relationship between philosophy and the social sciences, thus fulfilling (...) the ambition for social philosophy originally put forward by Horkheimer. The thesis I defend in this article is that reconstructive social philosophy in Habermasian or Honnethian fashion has the resources available to accomplish this ambitious task. (shrink)