While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School--Jürgen Habermas, Axel Honneth, and Rainer Forst--have persistently defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures (...) critical theory from within by dispensing with its progressive reading of history while retaining its notion of progress as a political imperative, so eloquently defended by Adorno. Critical theory, according to Allen, is the best resouce we have for achieving emancipatory social goals. In reimagining a decolonized critical theory after the end of progress, she rescues it from oblivion and gives it a future. (shrink)

The theory of justice is one of the most intensely debated areas of contemporary philosophy. Most theories of justice, however, have only attained their high level of justification at great cost. By focusing on purely normative, abstract principles, they become detached from the sphere that constitutes their “field of application” - namely, social reality. Axel Honneth proposes a different approach. He seeks to derive the currently definitive criteria of social justice directly from the normative claims that have developed within Western (...) liberal democratic societies. These criteria and these claims together make up what he terms “democratic ethical life”: a system of morally legitimate norms that are not only legally anchored, but also institutionally established. Honneth justifies this far-reaching endeavour by demonstrating that all essential spheres of action in Western societies share a single feature, as they all claim to realize a specific aspect of individual freedom. In the spirit of Hegel’s _Philosophy of Right_ and guided by the theory of recognition, Honneth shows how principles of individual freedom are generated which constitute the standard of justice in various concrete social spheres: personal relationships, economic activity in the market, and the political public sphere. Honneth seeks thereby to realize a very ambitious aim: to renew the theory of justice as an analysis of society. (shrink)

The Philosophy of Social Science: A Contemporary Introduction examines the perennial questions of philosophy by engaging with the empirical study of society. The book offers a comprehensive overview of debates in the field, with special attention to questions arising from new research programs in the social sciences. The text uses detailed examples of social scientific research to motivate and illustrate the philosophical discussion. Topics include the relationship of social policy to social science, interpretive research, action explanation, game theory, social scientific (...) accounts of norms, joint intentionality, reductionism, causal modeling, case study research, and experimentation. (shrink)

[This book] develops an account of rationality and justice that is tradition specific.-http://undpress.nd.edu.

Its first paradigms are in the writings of Marx and Freud. In this book Raymond Geuss sets out these fundamental claims and asks whether they can be made good.

Fricker shows that virtue epistemology provides a general epistemological idiom in which these issues can be forcefully discussed.

This is an expanded and thoroughly revised edition of the widely adopted introduction to the philosophical foundations of the human sciences. Ranging from cultural anthropology to mathematical economics, Alexander Rosenberg leads the reader through behaviorism, naturalism, interpretativism about human action, and macrosocial scientific perspectives, illuminating the motivation and strategy of each.Rewritten throughout to increase accessibility, this new edition retains the remarkable achievement of revealing the social sciences’ enduring relation to the fundamental problems of philosophy. It includes new discussions of positivism, (...) European philosophy of history, causation, statistical laws, quantitative models, and postempiricist social science, along with a completely updated literature guide that keys chapters to widely anthologized papers. (shrink)

_Contexts of Justice,_ highly acclaimed when it was published in Germany, provides a significant new intervention into the important debate between communitarianism and liberalism. Rainer Forst argues for a theory of "contexts of justice" that leads beyond the narrow confines of this debate as it has been understood until now and posits the possibility of a new conception of social and political justice. This book brings refreshing clarity to a complex topic as it provides a synthesis of traditions and theories (...) that leads to a truly original approach. Forst makes a four-part distinction to decipher the debate between communitarianism and liberalism. These four parts concern the constitution of the self, the neutrality of law, the ethos of democracy, and the opposition between universalism and contextualism. He shows that a comprehensive theory of justice needs to take these different contexts adequately into account. He discusses recent debates about discursive democracy and feminist critiques of liberalism, and addresses such topics as multiculturalism and civil society. (shrink)

In this paper, Axel Honneth replies to the five critical accounts of Freedom's Right contained in this issue of Critical Horizons. He first discusses the methodological and systematic objections raised by Schaub and Freyenhagen, and then defends his approach vis-à-vis the other three critical accounts with reference to two social spheres – the sphere of personal relationships in the case of McNeill and McNay, and the market sphere in the case of Jütten. Among the significant clarifications of his account, Honneth (...) accepts that he should allow for the possibility of institutional revolutions and that there could be social pathologies in the spheres of social freedom. He also distinguishes more explicitly between capitalism and market societies, suggesting that market socialism might be more institutionally suited to realize social freedom in the social spheres of production and consumption than capitalism is. He insists on the distinctiveness of modern friendships; the moral superiority of modern societies based on social freedom; and the need for a teleological orientation in our critical engagement with social phenomena such as gender inequality. (shrink)

First published in 2005. Routledge is an imprint of Taylor & Francis, an informa company.

The book's two essays, 'Limited Inc.' and 'Signature Event Context, ' constitute key statements of the Derridean theory of deconstruction. They are perhaps the clearest exposition to be found of Derrida's most controversial idea.

Wendy Brown's work commands widespread attention and respect, and there has been considerable interest as to how it would develop after "States of Injury." This book will not disappoint.

Introduction These essays have been written over a period of about ten years and have already been published separately in various places. ...

We will look critically at three essays by Cora Diamond concerning Peter Winch's views on the possibility of communication and criticism between language-games. We briefly present our understanding of Winch's approach to philosophy. Then, we argue that Diamond misidentifies Winch's views, taking them to imply language-game relativism or linguistic idealism. When she does raise valid criticisms against language-game relativism, her critical points mainly coincide with things that Winch has already stressed in his own work. That leaves us with the question (...) what their real disagreement amounts to. Finally, we suggest that at the bottom of Diamond's objections lies her failure to appreciate Winch's insights about the place of logic in human intercourse. (shrink)

Wider possibilities for moral thought -- Objectivity revisited: a lesson from the work of J.L. Austin -- Ethics, inheriting from Wittgenstein -- Moral thought beyond moral judgment: the case of literature -- Reclaiming moral judgment: the case of feminist thought -- Moralism as a central moral problem.

Axel Honneth has been instrumental in advancing the work of the Frankfurt School of critical theorists, rebuilding their effort to combine radical social and political analysis with rigorous philosophical inquiry. These eleven essays published over the past five years reclaim the relevant themes of the Frankfurt School, which counted Theodor W. Adorno, Max Horkheimer, Walter Benjamin, Jürgen Habermas, Franz Neumann, and Albrecht Wellmer as members. They also engage with Kant, Freud, Alexander Mitscherlich, and Michael Walzer, whose work on morality, history, (...) democracy, and individuality intersects with the Frankfurt School's core concerns. Collected here for the first time in English, Honneth's essays pursue the unifying themes and theses that support the methodologies and thematics of critical social theory, and they address the possibilities of continuing this tradition through radically changed theoretical and social conditions. According to Honneth, there is a unity that underlies critical theory's multiple approaches: the way in which reason is both distorted and furthered in contemporary capitalist society. And while much is dead in the social and psychological doctrines of critical social theory, its central inquiries remain vitally relevant. Is social progress still possible after the horrors of the twentieth century? Does capitalism deform reason and, if so, in what respects? Can we justify the relationship between law and violence in secular terms, or is it inextricably bound to divine justice? How can we be free when we're subject to socialization in a highly complex and in many respects unfree society? For Honneth, suffering and moral struggle are departure points for a new "reconstructive" form of social criticism, one that is based solidly in the empirically grounded, interdisciplinary approach of the Frankfurt School. (shrink)

This article is a contribution to discussions about the prospects for a viable conceptualism, i.e., a viable view that represents our modes of awareness as conceptual all the way down. The article challenges the assumption, made by friends as well as foes of conceptualism, that a conceptualist stance necessarily commits us to denying animals minds. Its main argument starts from the conceptualist doctrine defended in the writings of John McDowell. Although critics are wrong to represent McDowell as implying that animals (...) are mindless brutes, it is difficult to see what is wrong with this critical unless we depart from McDowell's technical terminology and introduce a notion of a concept flexible enough to apply to the lives of some non-rational animals. The article closes with a discussion of observations that speak for attributing concepts, flexibly understood, to dogs. (shrink)

Sidgwick's theses that "if I judge any action to be right for myself, I implicitly judge it to be right for any other person whose nature and circumstances do not differ from my own in certain important respects" fails to differentiate moral judgments of importantly different kinds and, In particular, Overlooks peculiarities of a kind of judgment, Made by a prospective agent, About what "he" ought to do. The court-Martial in melville's "billy budd" is closely examined as an example. Although (...) we can speak of such an agent "finding out" what he ought to do, He is not finding out what "anyone" ought to do in such a situation, But something "about himself": something, However, Which can only be expressed in moral categories. (shrink)

Paul Roth claims that “interpretivists” in the philosophy of social sciences like Charles Taylor assume a positivist caricature of natural science to motivate their arguments against naturalism in the social sciences. Roth argues that not only is adopting the view of meaning relied upon by those he sometimes refers to as the “friends of understanding” unmotivated once the critique of positivism has been taken on board, he argues further that Quine has shown why this “meaning realism” is unavailable in principle. (...) Roth bolsters his use of Quine against interpretivists by referring to Kripke’s reading of Wittgenstein on rule-following. But McDowell has shown how Kripke overlooks an alternative reading of those remarks, which provides “interpretivists” with arguments against mainstream naturalism and which makes no use of anything resembling “meaning realism.” This opening for interpretivists is actually already present in Roth’s discussion of the distinction between “thin” and “thick” description. This suggests how mainstream naturalism itself might be rethought to accommodate interpretivism. (shrink)

Axel Honneth has been instrumental in advancing the work of the Frankfurt School of critical theorists, rebuilding their effort to combine radical social and political analysis with rigorous philosophical inquiry. These eleven essays published over the past five years reclaim the relevant themes of the Frankfurt School, which counted Theodor W. Adorno, Max Horkheimer, Walter Benjamin, Jürgen Habermas, Franz Neumann, and Albrecht Wellmer as members. They also engage with Kant, Freud, Alexander Mitscherlich, and Michael Walzer, whose work on morality, history, (...) democracy, and individuality intersects with the Frankfurt School's core concerns. Collected here for the first time in English, Honneth's essays pursue the unifying themes and theses that support the methodologies and thematics of critical social theory, and they address the possibilities of continuing this tradition through radically changed theoretical and social conditions. According to Honneth, there is a unity that underlies critical theory's multiple approaches: the way in which reason is both distorted and furthered in contemporary capitalist society. And while much is dead in the social and psychological doctrines of critical social theory, its central inquiries remain vitally relevant. Is social progress still possible after the horrors of the twentieth century? Does capitalism deform reason and, if so, in what respects? Can we justify the relationship between law and violence in secular terms, or is it inextricably bound to divine justice? How can we be free when we're subject to socialization in a highly complex and in many respects unfree society? For Honneth, suffering and moral struggle are departure points for a new "reconstructive" form of social criticism, one that is based solidly in the empirically grounded, interdisciplinary approach of the Frankfurt School. (shrink)