In this important new book, Jürgen Habermas takes up certainfundamental questions of philosophy. While much of his recent workhas been concerned with issues of morality and law, in this newwork Habermas returns to the traditional philosophical questions oftruth, objectivity and reality which were at the centre of hisearlier classic book Knowledge and Human Interests. How can the norms that underpin the linguistically structuredworld in which we live be brought into step with the contingency ofthe development of socio-cultural forms of life? (...) How can the ideathat our world exists independently of our attempts to describe itbe reconciled with the insight that we can never reach realitywithout the mediation of language and that 'bare' reality istherefore unattainable? In Knowledge and Human Interests Habermas answered thesequestions with reference to a weak naturalism and atranscendental-pragmatic realism. Since then, however, he hasdeveloped a formal pragmatic theory which is based on an analysisof speech acts and language use. In this new volume Habermas takesup the philosophical questions of truth, objectivity and realityfrom the perspective of his linguistically-based pragmatic theory.The final section addresses the limits of philosophy and reassessesthe relation between theory and practice from a perspective thatcould be described as 'post-Marxist'. This volume, now available in paperback as well, by one of the world's leading philosophers willbe essential reading for students and scholars of philosophy,social theory and the humanities and social sciences generally. (shrink)

Two countervailing trends mark the intellectual tenor of our age the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this (...) revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jrgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society. (shrink)

Contrary to standard assumptions, reasoning is often an emotional process. Emotions can have good effects, as when a scientist gets excited about a line of research and pursues it successfully despite criticism. But emotions can also distort reasoning, as when a juror ignores evidence of guilt just because the accused seems like a nice guy. In _Hot Thought_, Paul Thagard describes the mental mechanisms -- cognitive, neural, molecular, and social -- that interact to produce different kinds of human thinking, from (...) everyday decision making to legal reasoning, scientific discovery, and religious belief, and he discusses when and how thinking and reasoning should be emotional. Thagard argues that an understanding of emotional thinking needs to integrate the cognitive, neural, molecular, and social levels. Many of the chapters employ computational models of various levels of thinking, including HOTCO models and the more neurologically realistic GAGE model. Thagard uses these models to illuminate thinking in the domains of law, science, and religion, discussing such topics as the role of doubt and reasonable doubt in legal and other contexts, valuable emotional habits for successful scientists, and the emotional content of religious beliefs. Identifying and assessing the impact of emotion, Thagard argues, can suggest ways to improve the process of reasoning. (shrink)

In this important book, Jürgen Habermas takes up certain fundamental questions of philosophy. While much of his recent work has been concerned with issues of morality and law, in this new work Habermas returns to the traditional philosophical questions of truth, objectivity and reality which were at the centre of his earlier classic book _Knowledge and Human Interests_. In this new work Habermas returns to the traditional philosophical questions of truth, objectivity and reality. Habermas pursues these questions from the perspective (...) of his own formal pragmatic theory which is based on an analysis of speech acts and language use. He asks: How can the idea that our world exists independently of our attempts to describe it be reconciled with the insight that we can never reach reality without the mediation of language? Addresses the limits of philosophy and reassesses the relation between theory and practice from a ‘post-Marxist' perspective. (shrink)

Retroduction -- Contextualized self-interpretations -- Causal mechanisms -- Ontology -- Logics -- Articulation.

Discusses the conflict between subjective time and historical time, looks at how fiction and historical writings create a model of temporal experience, and considers the question of sense and reference.

The fable of the Emperor's New Clothes is a classic example of a conspiracy of silence, a situation where everyone refuses to acknowledge an obvious truth. But the denial of social realities--whether incest, alcoholism, corruption, or even genocide--is no fairy tale. In The Elephant in the Room, Eviatar Zerubavel sheds new light on the social and political underpinnings of silence and denial--the keeping of "open secrets." The author shows that conspiracies of silence exist at every level of society, ranging from (...) small groups to large corporations, from personal friendships to politics. Drawing on examples from newspapers and comedy shows to novels, children's stories, and film, the book travels back and forth across different levels of social life, and from everyday moments to large-scale historical events. At its core, The Elephant in the Room helps us understand why we ignore truths that are known to all of us. Zerubavel shows how such conspiracies evolve, illuminating the social pressures that cause people to deny what is right before their eyes. We see how each conspirator's denial is symbiotically complemented by the others', and we learn that silence is usually more intense when there are more people conspiring--and especially when there are significant power differences among them. He concludes by showing that the longer we ignore "elephants," the larger they loom in our minds, as each avoidance triggers an even greater spiral of denial. Social life in families, organizations, communities and even entire nations is full of situations where the emperor has no clothes. The Elephant in the Room illuminates the dynamics behind these situations, revealing why we ignore obvious and alarming realities. (shrink)

Discussion is frequently observed in democratic politics, but change in view is rarely observed. Call this the ‘unchanging minds hypothesis’. I assume that a given belief or desire is not isolated, but, rather, is located in a network structure of attitudes, such that persuasion sufficient to change an attitude in isolation is not sufficient to change the attitude as supported by its network. The network structure of attitudes explains why the unchanging minds hypothesis seems to be true, and why it (...) is false: due to the network, the effects of deliberative persuasion are typically latent, indirect, delayed, or disguised. Finally, I connect up the coherence account of attitudes to several topics in recent political and democratic theory. Key Words: deliberation • democracy • persuasion • change in view • coherence. (shrink)

We live in a world of breaking news, where at almost any moment our everyday routine can be interrupted by a faraway event. Events are central to the way that individuals and societies experience life. Even life’s inevitable moments—birth, death, love, and war—are almost always a surprise. Inspired by the cataclysmic events of September 11, Robin Wagner-Pacifici presents here a tour de force, an analysis of how events erupt and take off from the ground of ongoing, everyday life, and how (...) they then move across time and landscape. What Is an Event? ranges across several disciplines, systematically analyzing the ways that events emerge, take shape, gain momentum, flow, and even get bogged down. As an exploration of how events are constructed out of ruptures, it provides a mechanism for understanding eventful forms and flows, from the micro-level of individual life events to the macro-level of historical revolutions, contemporary terrorist attacks, and financial crises. Wagner-Pacifici takes a close look at a number of cases, both real and imagined, through the reports, personal narratives, paintings, iconic images, political posters, sculptures, and novels they generate and through which they live on. What is ultimately at stake for individuals and societies in events, Wagner-Pacifici argues, are identities, loyalties, social relationships, and our very experiences of time and space. What Is an Event? provides a way for us all—as social and political beings living through events, and as analysts reflecting upon them—to better understand what is at stake in the formations and flows of the events that mark and shape our lives. (shrink)

Evolution and learning are two analytically distinct concepts. People learn yet evolution (`change') does not necessarily take place. To clarify this problem the concept of learning is explicated. The first problem addressed is the question of who is learning. Here a shift from the single actor perspective to an interaction perspective is proposed (using Habermas and Luhmann as theoretical arguments for such a shift). Both, however, idealize the preconditions that interactants share while learning collectively. Against rationalist assumptions it is argued (...) that in order to learn people need a narratively based shared world. What do they learn? They acquire knowledge and they learn how to learn. This still does not solve the problem why they learn. Learning, it is argued, does not guarantee evolution but provides the mutations for evolutionary processes to take place. (shrink)

A pragmatic (communication-discursive) cognitive sociology beyond observationism (Luhmann, Turner, Conein) and individualistic reductionism (Esser, Boudon) as a way to do sociology as a critical theory and as a positive science is proposed, drawing on the Habermasian theory of communicative action and its radical continuation in Luhmann's concept of the (cognitive) autopoiesis of social systems.

In this unique and agenda-setting examination of the relation between nature and culture, Klaus Eder demonstrates our ideas of nature are culturally determined, and explains how the relation between modern, industrial societies and nature is increasingly violent and destructive. Through an analysis of symbolism, ritual and taboo, Eder questions the view of nature as an object. Showing how nature is socially constructed, he presents a critique of Marx and Durkheim while offering a radical reinterpretation of the relationship among society, culture (...) and nature.Eder concludes with an examination of the symbolic order of society and of the role of religion in modern culture. Using a culturalist interpretation. (shrink)