Jürgen Habermas’s opus magnum, Auch eine Geschichte der Philosophie, synthesises his impressive work of the last half century. His thesis is that the modern project of the normativity of “rational freedom” can be reconstructed as a learning process of the conflictual dialogue between reason and faith, philosophy and religion in the West. Furthermore, under conditions of a world society, cross-cultural communication across lifeworlds, based on such normative principles, is possible. I argue that Habermas’s argument recapitulates a claim first made in (...) The Phenomenology of Spirit by Hegel, who presented the normativity of modernity through a narrative unfolding between two epistemological standpoints, namely, that of consciousness and “we.” Just like Hegel, in order to defend the idea of a Lernprozess, Habermas too must presuppose a unified subject called “we;” furthermore the development of such subjectivity unfolds in a homogeneous temporal process that is then assumed to be the same for all mankind. I call this a form of “historicism,” and juxtapose recent historical writing that presents the narrative of modernity and the emergence of world-society as a much more diverse and fractured process than Hegel’s and Habermas’s methodology. “Die Einbeziehung der Anderen,” I argue, must involve including the voices of those others who do not experience the normative of modernity as a process like the one unfolding between faith and reason in the West. Nevertheless, I conclude that this plea for a more complex narrative that “provincialises Europe,” is not a rejection of the normative legacy of modern rationality and freedom that are based on the ideals of fallibilism, refutability and revisability through a rational community of inquirers. (shrink)

The 'critical turn' in tourism studies is defined as a research perspective that explores social transfor- mation in and through tourism by facing the negative impact of strategic-instrumental rationality on this activity. This work explores the features of discourse ethics that may normatively support tourism transformation, a gap that has not been thoroughly discussed in tourism research. For this purpose, the study combines the use of critical and ethical theory with an analysis of discourse ethics in tourism literature to demonstrate (...) that the use of Habermasian discourse ethics needs to be complemented with the Apelian approach. Through these steps the work reveals the theoretical bases of discourse ethics to discuss whether understandings between stakeholders guided by strategic-instrumental rationality can be reached not only in the political sphere —Habermas—, but also in the ethical field —Apel. (shrink)

El presente estudio tiene por fin contribuir al debate contemporáneo en torno al rol que desempeña la religión en la cultura y sociedad nacidas de la modernidad. Se intenta analizar la estructura misma de la cultura y su relación con la vivencia religiosa. A continuación, se advierte de los peligros que la exclusión de la sociedad de esta última podría suponer; finalmente, intentamos diseñar algunas propuestas para restablecer una convivencia armónica de la religión con la sociedad actual cuya estructura invita (...) al pensamiento religioso a asumir una nueva condición acorde a los tiempos. This study aims to contribute to the contemporary debate about the role that religion in the culture and society born of modernity. We try to analyze the structure of culture and its relationship to religious experience. Then we warn of the dangers that the exclusion of the religion involves; finally, we try to design some proposals to restore harmonious coexistence of religion in the contemporary society whose structure invites the religious thinking to assume a new status according to times. -/- . (shrink)

The present article offers an introductory vision to the political philosophy of science. The political philosophy of science is a new field of study where the philosophy of science and political philosophy converge. We will see the main contents of this field. We will also note that it depends on the construction of a model of rationality where science and politics can meet each other. Finally, the article tries to outline such a model of rationality. In order to do so, (...) we will review the relationship between Karl Popper’s scientific and political philosophy. I suggest to read Popper’s critical rationalism in terms of a kind of prudential rationality. (shrink)

The author draws attention to gnoseologically not enough investigated phenomenon of automorphism thinking. In the widely known works of F. Varela, and U. Maturana automorphism is associated mainly with the study of the adaptation of biological organisms. It appears, however, that the possibilities of this approach are more significant. The author believes that the driving force of thinking activity is the constructive combination. Cognitive morphogenesis processes as a free combination of symbolic forms, managed by rules of mental experimentation over one’s (...) own resources, resulting in the development of the spiritual world of a person. The ‘generation of meanings through distinction of meanings‘ logic is a lever that starts independent-functioning automatic processes. Such a spiritual auto-modelling generates symbolic morphisms – what is referred to as drawing ‘castles in the air‘, creating constructions without basement. The author comes to the conclusion that in scientific knowledge, as in poetry, all abilities of associative consciousness on the basis of auto-modelling mechanism are involved and they serve as indicators for creation of form. In this process tools of internal semantic transformations aimed at paramorph exposure of reality are applied. (shrink)

Cultural diversity is an increasingly important phenomenon that affects not only social and political harmony but also the cohesion and efficiency of organisations. The problems that firms have with regard to managing cultural diversity have been abundantly studied in recent decades from the perspectives of management theory and moral philosophy, but there are still open questions that require deeper reflection and broader empirical analysis. Managing cultural diversity in organisations is of prime importance because it involves harmonising different values, beliefs, credos (...) and customs, and, in essence, human identity. Taking into consideration these cultural differences and harmonising them is a human rights issue and a central dimension of corporate social responsibility. Here we are going to focus on theoretical reflection about the ideas that lie behind corporate policies and organisational initiatives that deal with cultural diversity. The aim of our paper is twofold: to present a critical reflection on the ideology of tolerance, and propose an ideology of respect for dealing with cultural diversity. We start by presenting the plurality of interpretations of the concept of ideology, and justify its applicability to the field of cultural diversity. We then reflect on the differences between “tolerance” and “respect” and identifying the practical implications for managing cultural diversity. And finally, we propose a culture of respect that goes beyond tolerance and complements and legitimizes the “business case” perspective for managing cultural diversity in companies. The ideology of respect is based on the Kantian tradition and on the discursive approach where rational dialogue and argumentation are considered the legitimate process for creating a culture of intercultural respect. From this theoretical discussion of the key philosophical concepts we can suggest some general principles for managing cultural diversity in organisations. (shrink)

As a relational concept, responsible innovation can be made more tangible by asking innovation of what and responsibility of whom for what? Arranging the scattered field of responsible innovation comprehensively, starting from an anthropological point of view, into five fields of tension and five categories of spearheads, may be theoretically and practically helpful while offering suggestions for both research and management.

This article investigates the status assigned to Max Weber’s The Protestant Ethic and the Spirit of Capitalism as a case study on the development of the concept of theory in twentieth century sociology. I trace this development in the interplay between scholars in the United States and Germany and distinguish three waves of meaning given to the text. The transitions between these phases were brought about by an initial process of mystification of the text in the 1930s and a dynamic (...) of de- and re-mystification beginning in the 1980s. Following this process of (re)interpretation over time, I show that at the beginning of the century the work was perceived as an empirical inquiry, while at the end of the century it was treated as pure theory. Based on the example of the peculiarities of the Weberian expert communities in the United States and Germany, I analyze how the invention of a concept of theory as independent from empirical evidence helped to stabilize the value of scholarly expertise on Weber in the face of otherwise declining resonance of the text. The analysis of this paradigmatic case adds to our understanding of the development, uses, and meaning of theory in contemporary sociology. (shrink)

Technical thinking predominates in industrial society. It also predominates ethics. Virtually everything is viewed in terms of the technical model or—more broadly—the reductionistic machine model. Neither of these models has any room for life as a fundamental and decisive factor. Huge problems have been the result. Our appreciation of technology will change completely if the will to power and mastery will be exchanged for respect for all that lives, in all its multi-coloured variety and multiplicity. The aim of technology should (...) become, not to break down and to reduce reality in order to master and control, but to unfold and cause to flourish. We should nurture the perspective of the living and vibrant garden-city, of a culture that takes care of nature and the environment. An ethics of responsibility involves a large agenda. It calls for its own, distinct development, and a spiritual and philosophical struggle with the dominant traditions of ethics in our culture. (shrink)

In this article, I argue that conventional reasoning on corporate social responsibility (CSR) is based on the assumption of a liberal market economy in the context of a nation state. I build on the study of Scherer and Palazzo (Acad Manage Rev 32(4):1096-1120, 2007), developing a number of criteria to identify elements of liberal philosophy in the ongoing CSR debate. I discuss their occurrence in the CSR literature in detail and reflect on the implications, taking into account the emerging political (...) reading of the firm. I conclude that the apolitical framework in the mainstream CSR literature has to be overcome since it does not reflect recent changes in the socio-economic conditions for economic actors in a globalizing world. (shrink)

The concept of free will has been heavily debated in philosophy and the social sciences. Its alleged importance lies in its association with phenomena fundamental to our understandings of self, such as autonomy, freedom, self-control, agency, and moral responsibility. Consequently, when neuroscience research is interpreted as challenging or even invalidating this concept, a number of heated social and ethical debates surface. We undertook a content analysis of media coverage of Libet’s et al.’s :623–642, 1983) landmark study, which is frequently interpreted (...) as posing a serious challenge to the existence of free will. Media descriptions of Libet et al.’s experiment provided limited details about the original study. Overall, many media articles reported that Libet et al.’s experiments undermined the existence of free will, despite acknowledging that several methodological limitations had been identified in the literature. A propensity to attribute greater credibility than warranted to neurobiological explanations could be at stake. (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)

Unter ‚Akzeptabilität‘ versteht man einerseits „gerechtfertigte Akzeptanzfähigkeit“ und andererseits „intersubjektive Angemessenheit“; Letztere wird in diesem Beitrag als praktische Kohärenz und soziale Verhältnismäßigkeit gefasst. Damit stellt das Konzept ethischer Akzeptabilität ein Angebot der praktischen Philosophie für den gesellschaftlichen Diskurs zur Akzeptabilitätsüberprüfung bereit. Als kritische Reflexionsinstanz geht es der Philosophie dabei weder um Akzeptanzbeschaffung noch um die Ermittlung möglicher oder erwartbarer Akzeptanz. Philosophische Politikberatung fokussiert als Ethik auf die Qualität der Gründe von Handlungen oder Handlungszielen von politischen Institutionen oder Personen.

There is a clearly discernible thread running through Johann P. Arnason's whole work. Starting with a highly sophisticated discussion of the Marxian term `praxis' in the 1970s he was increasingly able to link his insights to macro-sociological questions. In the 1980s, focusing particularly on the notions of `power' and `culture', he formulated a theory of modernity which challenges the diagnoses of other major contemporary social theorists such as Habermas, Giddens, Castoriadis and others.

Ondanks het door Kroes gemelde en in de inleiding aangegeven feit dat op de Burndy Library conferentie in 1973 de meeste deelnemers het lineaire model, waarin techniek als toegepaste natuurwetenschap wordt gezien, afwezen, stelt G. de Vries in 1989 in een artikel in Kennis en Methode dat dit model nog steeds het gangbare beeld is.33 Daarin “wordt de weg van een wetenschappelijke vinding naar het uiteindelijke gebruik in een aantal stappen voorgesteld. Om te beginnen wordt in fundamenteel onderzoek de natuur (...) bestudeerd. Hier legt men de feiten bloot en onderzoekt men de mogelijkheden van ingrijpen die de natuur ons biedt. In een aantal volgende stappen worden vervolgens deze mogelijkheden op maat gesneden en omgevormd tot daadwerkelijk geproduceerde en bruikbare produkten. Elk van de stappen vindt plaats binnen een gemakkelijk te identificeren institutie [..]” . Maar hij stelt vrijwel onmiddellijk daarna de vraag of dit wel klopt en richt voor de beantwoording van deze vraag de aandacht op het verleden om te kunnen schetsen hoe een nieuwe techniek wordt geïntroduceerd. (shrink)

In modern continental thought, natural science is widely portrayed as an exclusively instrumental mode of reason. The breadth of this consensus has partly preempted the question of how it came to persuade. The process of persuasion, as it played out in Germany, can be explored by reconstructing the intellectual exchanges among three twentieth-century theorists of science, Heidegger, Habermas, and Werner Heisenberg. Taking an iconic Heisenberg as a kind of limiting case of “the scientist,” Heidegger and Habermas each found themselves driven (...) to place new constraints on their previously more capacious assessments of science, especially its capacity to reflect on its method. Tracing how that happened, through archival and historical contextualization and close readings of their texts, lets us make visible Heidegger and Habermas’s intellectual affinities and argumentative parallels, which derived not only from their shared grounding in earlier reactions against positivism, but also from confrontation with contemporary events. The latter included, for Heidegger, the rise of a technically powerful science exemplified by nuclear physics, and for Habermas, post-World War II controversies over science, technology, and their socially critical possibilities. (shrink)

In this article I sketch several versions of the deliberative approach and then discuss five problems which confront a deliberative ethicist of contemporary problems of the life sciences, in particular about food, nature and agriculture. I begin by discussing problems of unequal participation in deliberations and secondly analyze cognitive and normative uncertainties that abound in the life sciences like biotechnology. Thirdly, these sciences comprise different scripts that steer the type of outcome, like products and services. Dependent on the framing, the (...) products and services look different. Fourthly, multi-level problems are addressed, in particular the relationship between local, regional, national, international opinion formation and decision making. Fifthly, I will turn the table and argue that some scientific and technological project can have a large and severe deliberative impact and others not. Discussing these challenges I will develop some tools, like mapping different arrangements of the interaction between genomics and societal developments, developing imaginary futures by aesthetic explorations and by scenarios, by different moral screenplays and dramatic rehearsals, deliberative leadership, and designing deliberation eliciting technologies. (shrink)