Results for 'Jurgen Habermas'

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  1. Jürgen Habermas. A Bibliography. 2. Studies on Jürgen Habermas (1962-2015).Luca Corchia - manuscript
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  2. Jürgen Habermas: una biografia intellettuale, intervista a Stefan Müller-Doohm.Luca Corchia - 2016 - Quaderni di Teoria Sociale 16 (2):195-218.
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  3. The Critical Theory of Jurgen Habermas.Thomas McCarthy - 1978 - MIT Press.
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  4. Dialogo su Jürgen Habermas. Le trasformazioni della modernità.Luca Corchia & Massimo Ampola - 2007 - ETS.
    Jürgen Habermas ha dedicato più di trent’anni dei suoi studi alle scienze sociali al fine di definire, attraverso la ricostruzione delle tradizioni di pensiero in esse presenti, un quadro teorico di riferimento che orienti i programmi della ricerca storico-sociale. Al pari dei grandi classici del pensiero sociologico, egli ha cercato di affrontare i “problemi della società nel suo insieme” esplicitando gli assunti, i metodi e gli obiettivi della teoria sociale come presupposto indispensabile per un’indagine che ampli i confini disciplinari (...)
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  5. Jürgen Habermas. A Bibliography: Works and Studies (1952-2013). With an Introduction by Stefan Müller-Doohm.Luca Corchia (ed.) - 2013 - Pisa: Arnus University Press.
    Luca Corchia, Jürgen Habermas. A bibliography: works and studies (1952-2013). With an Introduction by Stefan Müller-Doohm, Pisa, Arnus University Books, 2013, pp. 606.
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  6. Vorlass Jürgen Habermas. Korrespondenzen (1954-1994).Luca Corchia - manuscript
    Johann Wolfgang Goethe-Universität / Archivzentrum UBA Ffm Bestand Na 60 Beschreibung Identifikation (kurz) Laufzeit: 1950-1994 -/- Bestandsgeschichte: Jürgen Habermas (geb. 1929), Professor für Philosophie und Sozio-logie an der Goethe-Universität (1964-1971, 1975-1982 und 1983-1994) und Direktor des Max-Planck-Instituts zur Erforschung der Lebensbedingungen der wissenschaftlich-technischen Welt, ab 1980 Max-Planck-Institut für Sozialwissenschaften, (1971-1981), gilt als einer der bedeutendsten lebenden deutschen Philosophen der Gegenwart. Ha-bermas rezipierte die Kritische Theorie und entwickelte darüber hinausgehende Theo-rien in der Sozialphilosophie. Die Unterlagen wurden von Jürgen Habermas (...)
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  7. Jurgen Habermas' Turn to a "Post-Secular Society": From Sublation of the Sacred to Translation of the Sacred.Adrian Nicolae Atanasescu - 2019 - European Journal for Philosophy of Religion 11 (4):113-136.
    In this article I place Jurgen Habermas' recent turn to a "post-secular society" in the context of his previous defence of a "postmetaphysical" view of modernity. My argument is that the concept of "postsecular" introduces significant normative tensions for the formal and pragmatic view of reason defended by Habermas in previous work. In particular, the turn to a "post-secular society" threatens the evolutionary narrative that Habermas espoused in The Theory of Communicative Action, The Philosophical Discourse of (...)
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  8. Jürgen Habermas.Luca Corchia - 2018 - In Carlo Bordoni (ed.), Nuove tappe del pensiero sociologico. da Max Weber a Zygmunt Bauman. Bologna BO, Italia: pp. 361-376.
    Jürgen Habermas (Düsseldorf, 18 giugno 1929) è tra gli studiosi più importanti nel campo delle scienze sociali e della filosofia. La reputazione internazionale si accompagna all’influenza degli interventi politici sulla formazione delle opinioni pubbliche, soprattutto nel riformismo liberal-socialista europeo e americano. Licenziarne in poche pagine l’itinerario intellettuale è un’impresa ardua, considerando che non si riduce alle pubblicazioni ma rimanda a un contesto storico e culturale a cui l’opera e la biografia sono intessute a doppio filo. Proviamo a dare conto (...)
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  9.  44
    Jurgen Habermas's Critique of Marxism.Tony Flood - 1977 - Science and Society 41 (4):448 - 464.
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  10. Jürgen Habermas. A Bibliography. 1. Works of Jürgen Habermas (1952-2018).Luca Corchia - manuscript
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  11. Review of Jürgen Habermas, 'The Future of Human Nature'. [REVIEW]Joel Anderson - 2005 - Ethics 115 (4):816-821.
    Habermas's collection of essays "The Future of Human Nature" is of particular interest for two sorts of reasons. For those interested in bioethics, it contains a genuinely new set of arguments for placing serious restrictions on using prenatal genetic technologies to “enhance” offspring. And for those interested in Habermas’s moral philosophy, it contains a number of new developments in his “discourse ethics”—not the least of which is a willingness to engage in applied ethics at all. -/- The real (...)
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  12. Jürgen Habermas im Gespräch mit Joseph Ratzinger über "Vorpolitische moralische Grundlagen eines freiheitlichen Staates".Theodor Ebert - 2015 - Aufklärung Und Kritik 2015 (1):100-132.
    The paper discusses Habermas` contribution to a debate between him and Joseph Ratzinger, at the time the prefect of the Congregation for the Catholic faith. Habermas is criticized for his tendency to adopt openly anti-enlightenment positions.
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  13.  30
    Jurgen Habermas, Fatti e norme. [REVIEW]Sergio Volodia Marcello Cremaschi - 1999 - Rivista di Filosofia Neo-Scolastica 91 (1):142-150.
    The evolution of Habermas follows that of Rawls in Political Liberalism, where the principles of justice are traced back to a historical background and no longer derived from an original position as in A Theory of Justice; and even Rawls, curiously enough, while he made his own the criticism in a broad sense Hegelian, of opponents such as Walzer,continued not to recognize the debt he now owed them. Appropriations of the opponents' objections, withdrawals disguised as victories, ad hoc distinctions (...)
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  14. Jürgen Habermas on the Way to a Postmetaphysical Reading of Kierkegaard.Klaus Viertbauer - 2019 - European Journal for Philosophy of Religion 11 (4):137-162.
    Habermas’s postmetaphysical reading of Kierkegaard is paradigmatic for his understanding of religion. It shows, why Habermas reduces religion to fideism. Therefore the paper reconstructs Habermas’s reception of Kierkegaard and compares it with the accounts of Dieter Henrich and Michael Theunissen. Furthermore it demonstrates how Habermas makes use of Kierkegaard’s dialectics of existence to formulate his postmetaphysical thesis of a cooperative venture.
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  15. Jurgen Habermas, La Paix Perpétuelle. Le Bicentenaire d'Une Idée Kantienne. Traduit de l'Allemand Par Rainer Rochlitz.Philippe Lemaire - 1997 - Revue Philosophique De Louvain 95 (1):170-172.
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  16. La logica dei processi culturali. Jürgen Habermas tra filosofia e sociologia.Luca Corchia - 2010 - Ecig.
    Al centro della riflessione della filosofia e delle scienze sociali, il concetto di cultura ha assunto uno spettro di significati difficilmente riassumibile in una definizione che non sia multidimensionale. Numerose sono le province di significato in cui tale concetto ricorre riflessivamente portando in primo piano ordini di realtà e punti di vista analitici differenziati. Oltre all’identità multiforme le analisi della cultura presentano sul piano storico un contesto di genesi prettamente moderno la cui rilevanza è crescente. Accanto alla coltivazione dello “spirito”, (...)
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  17. La teoria della socializzazione di Jürgen Habermas. Un'applicazione ontogenetica delle scienze ricostruttive.Luca Corchia (ed.) - 2012 - Pisa: ETS.
    Lo studio della personalità umana ha impegnato, per lungo tempo, la riflessione di Habermas non solo perché egli interessato a indagare l’apporto delle funzioni soggettive al processo di riproduzione simbolica delle altre componenti del mondo vitale e, viceversa, come queste forniscano il contesto socio-culturale dell’ontogenesi. Il confronto con l’epistemologia genetica di Piaget, Kohlberg e Selman, la psicologia sociale di Mead e la psicoanalisi freudiana dischiude, soprattutto, l’orizzonte interpretativo all’interno dal quale Habermas ricercava un modello per la configurazione metodologica (...)
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  18. Max Weber, Carl Schmitt, Jürgen Habermas e le loro comuni radici teologiche nella nozione di ordine, raffrontati da un punto di vista heideggeriano.Iurato Giuseppe - manuscript
    Seguendo l’esposizione data in (Orsi 2012), riguardante una comparazione fra alcuni aspetti dell’opera di Carl Schmitt e di Jürgen Habermas in filosofia politica, centrata sulla nozione di ordine ed inquadrata, nelle sue basi, entro la sociologia delle religioni di Max Weber, sarà possibile, oltre l’individuazione in essa di un comune punto di convergenza fra il pensiero dei questi autori nella nozione di ordine, portare avanti, su un piano teoretico di livello superiore, un ulteriore raffronto più orientato verso la metodologia (...)
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  19. Vernünftige Existenz als Weltbewältigung. Eine Kritik der weltanschaulichen Neutralität säkularer Vernunft bei Jürgen Habermas.Maximilian Runge - 2015
    Since Jürgen Habermas' speech for the Peace Price of the German Book Trade in October 2001, secular reason – personified by one of its main protagonists – has been able to debate with religion anew. For the purpose of an unbiased encounter between philosophy and religion, Habermas introduced the term “postsecular” back then in order to emphasize that this dialogue was inevitably necessary, all the more in the face of religiously motivated terrorism. Nonetheless, this willingness to debate was (...)
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  20.  56
    A Theory of Inquiry for Educational Development: An Application of the Critical Theory of Jurgen Habermas.Gary Milczarek - 1979 - Dissertation, Ohio State University
    There is a fundamental incompatibility between a developmental orientation to education and instrumental and scientistic conceptions of rationality that dominate educational inquiry. An expanded conception of rationality is provided in the critical theory of Jurgen Habermas. This study draws on Habermas' work to present a theory of inquiry that is consistent with a developmental perspective. I distinguish three interdependent realms of experience--the objective world of nature, the intersubjective world of society and the subjective world of each individual. (...)
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  21. Il concetto di modernità in Jürgen Habermas. Un indice ragionato.Luca Corchia - 2008 - The Lab's Quarterly 9 (2):396-419.
    Nella Premessa al "Discorso filosofico della modernità" (1985) Habermas scrive, in maniera enfatica, che il tema, ricco di sfaccettature, della “modernità come progetto in-compiuto” segna l’inizio la sua riflessione e dagli anni ’80 “non gli ha dato più pace”. In effetti, la “modernità” si presenta come un “oggetto d’analisi obbligato” anche solo dal punto di vista del necessario auto-chiarimento disciplinare. È con la formazione delle società moderne che si differenziano come “forme del sapere specialistico”, la scienza politica, l’economia politica, (...)
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  22. Spekulation und räsonnement. Reichen gründe zur selbstbestimmung? Z u Jürgen habermas’ wiederaufnahme der politischen philosophie hegels.Ugo Balzaretti - 2009 - Hegel-Jahrbuch 2009 (1):262-267.
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  23.  37
    The Concept of the Political in Max Horkheimer and Jurgen Habermas.A. Marinopoulou - 2008 - Nissos Academic.
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  24. Translating the Emancipatory Semantics of Religion Into the Secular Discourse for a Global, Reconciled Society in the Later Work of Jürgen Habermas.Michael R. Ott - 2015 - Http://Www.Heathwoodpress.Com/Translating-Emancipatory-Semantics-Religion-Secular-Discourse-Global-R econciled-Society-Later-Work-Jurgen-Habermas/.
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  25. Filosofia Analitica e Filosofia Continentale.Sergio Cremaschi, Karl-Otto Apel, Jürgen Habermas, Michael Strauss, Ernst Tugendhat, Zvie Bar-On, Roberta De-Monticelli, Kuno Lorenz, Albrecht Wellmer & Rüdiger Bubner - 1997 - 50018 Scandicci, Metropolitan City of Florence, Italy: La Nuova Italia.
    ● Sergio Cremaschi, The non-existing Island. I discuss the way in which the cleavage between the Continental and the Anglo-American philosophies originated, the (self-)images of both philosophical worlds, the converging rediscoveries from the Seventies, as well as recent ecumenic or anti-ecumenic strategies. I argue that pragmatism provides an important counter-instance to both the familiar self-images and to the fashionable ecumenic or anti-ecumenic strategies. My conclusions are: (i) the only place where Continental philosophy exists (as Euro-Communism one decade ago) is America; (...)
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  26. Habermas and the Project of Immanent Critique.Titus Stahl - 2013 - Constellations 20 (4):533-552.
    According to Jürgen Habermas, his Theory of Communicative Action offers a new account of the normative foundations of critical theory. Habermas’ motivating insight is that neither a transcendental nor a metaphysical solution to the problem of normativity, nor a merely hermeneutic reconstruction of historically given norms, is sufficient to clarify the normative foundations of critical theory. In response to this insight, Habermas develops a novel account of normativity, which locates the normative demands of critical theory within the (...)
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  27. Habermas and Markets.Timo Jütten - 2013 - Constellations 20 (4):587-603.
    In this paper I examine Habermas’ conception of the market in The Theory of Communicative Action (TCA). Habermas’ characterization of the market as norm-free has been controversial and I discuss three objections to it: the claims that it (1) conflates of action types, types of action coordination and spheres of action, (2) cannot account for the normative structure of the social organization of labour, and (3) that it makes impossible to make moral judgments about behaviour in the market. (...)
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  28. Habermas and Rawls on an Epistemic Status of the Principles of Justice.Krzysztof Kędziora - 2019 - Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica 34:31-46.
    The so-called debate between Jürgen Habermas and John Rawls concentrated mainly on the latter’s political liberalism. It dealt with the many aspects of Rawls’s philosophical project. In this article, I focus only on one of them, namely the epistemic or cognitivistic nature of principles of justice. The first part provides an overview of the debate, while the second part aims to show that Habermas has not misinterpreted Rawls’s position. I argue that Habermas rightly considers Rawls’s conception of (...)
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  29. Habermas, Derrida, and the Genre Distinction Between Fiction and Argument.Sergeiy Sandler - 2007 - International Studies in Philosophy 39 (4):103-119.
    In his book, The Philosophical Discourse of Modernity, and especially in the “Excursus on Leveling the Genre Distinction between Philosophy and Literature” (pp. 185-210), Jürgen Habermas criticizes the work of Jacques Derrida. My aim in this paper is to show that this critique turns upon itself. Habermas accuses Derrida of effacing the distinctions between literature and philosophy. Derrida indeed works to subvert the distinction between fictional and argumentative writing, but in doing so he works with the genres he (...)
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  30. The Colonization Thesis: Habermas on Reification.Timo Jütten - 2011 - International Journal of Philosophical Studies 19 (5):701 - 727.
    Abstract According to Habermas' colonization thesis, reification is a social pathology that arises when the communicative infrastructure of the lifeworld is 'colonized' by money and power. In this paper I argue that, thirty years after the publication of the Theory of Communicative Action, this thesis remains compelling. However, while Habermas offers a functionalist explanation of reification, his normative criticism of it remains largely implicit: he never explains what is wrong with reification from the perspective of the people whose (...)
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  31. Conocimiento e interés." Traducción de Guillermo Hoyos.Jürgen Habermas & Universidad Nacional de Colombia - 1973 - Ideas y Valores. Revista Colombiana de Filosofía 42 (42):61.
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  32. Autonomy, Natality and Freedom: A Liberal Re‐Examination of Habermas in the Enhancement Debate.Jonathan Pugh - 2015 - Bioethics 29 (3):142-152.
    Jurgen Habermas has argued that carrying out pre-natal germline enhancements would be inimical to the future child's autonomy. In this article, I suggest that many of the objections that have been made against Habermas' arguments by liberals in the enhancement debate misconstrue his claims. To explain why, I begin by explaining how Habermas' view of personal autonomy confers particular importance to the agent's embodiment and social environment. In view of this, I explain that it is possible (...)
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  33.  93
    La Disputa Tra Habermas E Streeck Sulla Sinistra E Il Futuro Dell’Europa (The Debate Between Habermas and Streeck About the Left and Europe’s Future).Luca Corchia - 2014 - Reset-Dialogues On Civilizations 1 (3):1-5.
    The essay ends addressing the fracture lines dividing the European Left as far as the integration process is concerned, also among those who disapprove of the levelling of social democracy with its dominant austerity policies imposed by communitarian institutions. A “duel on the Left” – we one would have written – all the more interesting because Martinelli compares two German intellectuals, both hostile to the lasting compromise of the Große Koalition that governs the country and on which the destiny of (...)
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  34. Habermas, Rorty, and the Problem of Competent Interlocutors.Claudio Cormick - 2020 - Análisis Filosófico 40 (2):213-246.
    In texts such as “Richard Rorty’s Pragmatic Turn” Jürgen Habermas defends a theory that associates, on the one hand, the truth-claim raised by a speaker for a proposition p with, on the other hand, the requirement that p be “defendable on the basis of good reasons […] at any time and against anybody”. This, as is known, has been the target of criticisms by Rorty, who−in spite of agreeing with Habermas on the central tenet that the way of (...)
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  35. Zwischen kritischer Theorie und kommunikativer Vernunft: Die Habermas-Rezeption in Italien.Marina Calloni & Luca Corchia - 2019 - In Luca Corchia, Stefan Müller-Doohm & William Outhwaite (eds.), Habermas global. Wirkungsgeschichte eines Werks. Berlin: pp. 553-588.
    In Italien war die Rezeption von Jürgen Habermas über die Jahrzehnte konstant; bibliographischen Daten zufolge steht Italien nach Deutschland und den USA an dritter Stelle. Dennoch lautet unsere These, dass das Forschungsprogramm von Habermas in der italienischen scientific community marginal war – insofern ist im soziologischen Sinne Pierre Bourdieus eher von einem akademisch-wissenschaftlichen »Feld« zu sprechen, da es bezogen auf die Habermas-Rezeption keine Homogenität und Identität gibt.
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  36. Aesthetic Autonomy and Praxis: Art and Language in Adorno and Habermas.Jennifer A. McMahon - 2011 - International Journal of Philosophical Studies 19 (2):155 - 175.
    Abstract Aesthetic autonomy has been given a variety of interpretations, which in many cases involve a number of claims. Key among them are: (i) art eludes conventional conceptual frameworks and their inherent incompatibility with invention and creativity; and (ii) art can communicate aspects of experience too fine?grained for discursive language. To accommodate such claims one can adopt either a convention?based account or a natural?kind account. A natural?kind theory can explain the first but requires some special scaffolding in order to support (...)
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  37. Philosophical Foundations Of Habermas’ Critique Of Particularistic Liberalism.Ali Rizvi - 2010 - Minerva - An Internet Journal of Philosophy 14:12-35.
    Jürgen Habermas has emerged as a sharp, and occasionally harsh, critic of the Bush administration’s policies since the Iraq war. Habermas has developed this critique in several of his short pieces and interviews, some of which are available in fine collections in both English and other languages. However, the occasional and journalistic character of Habermas’ political interventions often hide the theoretical basis of his critique. In this paper, I argue that Habermas’ critique of the Bush administration’s (...)
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  38.  43
    Habermas vs Fish – pytanie o możliwość porozumienia międzykulturowego.Michał Wieczorkowski - 2018 - Folia Iuridica Universitatis Wratislaviensis 7 (1):111-134.
    The purpose of the paper is to analyze the thesis that an agreement between representatives of two different cultures can and should be reached at a theoretical level. The author tries to verify the Theory of Communicative Action proposed by Jürgen Habermas in the light of philosophical reflections of American neopragmatist Stanley Fish. Habermas is one of the most important and widely read social theorists in the post-Second World War era. He is also one of the authors of (...)
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  39. Lifeworld, Civilisation, System: Patočka and Habermas on Europe and its Crisis.Francesco Tava - 2016 - HORIZON. Studies in Phenomenology 5 (1):70-89.
    The aim of this article is to show how both Jan Patočka and Jürgen Habermas, starting from a reinterpretation of the idea of «lifeworld», engaged a critique of modern civilisation, aiming (with different outcomes) at a redefinition of the concept of political community. In order to achieve this goal, I firstly focus on Patočka’s understanding of modern rational civilisation and its attempt to fix the fracture between «life» and «world». At this stage, I take also advantage of Hans Blumenberg’s (...)
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  40. Criticism and Normativity. Brandom and Habermas Between Kant and Hegel.Italo Testa - 2009 - In D. Canale G. Tuzet (ed.), The Rules of Inference. Inferentialism in Law and Philosophy, Egea, Milano. Egea (pp. pp. 29-44).
    In this paper, making reference to Robert Brandom's philosophical proposal - and against the background of Brandom's debate with Jürgen Habermas - I shall endeavor, first, to define the relation between recognition and normativity and then between recognition and criticism; in the final part of the paper I shall suggest a perspective that approaches recognition in terms of capacities. On this basis I attempt to see the critical attitude as something that is founded more on individual potentials than on (...)
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  41. Systems in Context: On the Outcome of the Habermas/Luhmann Debate.Poul F. Kjaer - 2006 - Ancilla Iuris 1:66-77.
    Usually regarded as a 1970s phenomenon, this article demonstrates that the debate between Jürgen Habermas and Niklas Luhmann continued until Luhmann’s death in 1998, and that the development of the two theorists’ positions during the 1980s and 1990s was characterised by convergence rather than by divergence. In the realm of legal theory, the article suggests, convergence advanced to the extent that Habermas’ discourse theory may be characterised as a normative superstructure to Luhmann’s descriptive theory of society. It is (...)
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  42.  13
    Nietzsche and Habermas on Wille Zur Macht: From a Metaphysical to a Post-Metaphysical Interpretation of Life.George W. Shea - 2016 - In Sigridur Thorgeirsdottir & Helmut Heit (eds.), Nietzsche Als Kritiker Und Denker der Transformation. De Gruyter. pp. 134-144.
    In this article, Shea aims to overturn Jürgen Habermas’s characterization of Nietzsche in The Philosophical Discourse of Modernity as a postmodern irrationalist. On Habermas’s account, Nietzsche employs Wille zur Macht both as a principle by which to invalidate the claims of metaphysics and as a primordial “other” to reason that unmasks reason as an expression of domination. If Habermas’s reading is correct, Nietzsche’s work is ultimately incoherent since it either lapses back into metaphysics or puts forward a (...)
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  43.  86
    Dahrendorf e Habermas. Un sodalizio intellettuale.Luca Corchia - 2019 - SocietàMutamentoPolitica 10 (19):141-156.
    The essay describes some crucial moments in the intellectual biography of Ralf Dahrendorf and Jürgen Habermas, focusing on their frequent relationships in the first forty years. This research shows that, beyond the many divergences, what linked them in an enduring sodality was a radically democratic orientation that was consolidated in some epochal caesuras of German history: the advent of the Third Reich, the Second World War and the Anglo-American liberal “re-education”, the “normalization” of the Adenauer era, the crisis of (...)
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  44. The Frankfurt School and the Young Habermas: Traces of an Intellectual Path (1956–1964).Luca Corchia - 2015 - Journal of Classical Sociology 15 (1):191-208.
    The aim of this study is to discern intersections between the intellectual path of the young Habermas and the issues addressed by the Positivismusstreit, the dispute between Popper and Adorno about methodology in the social sciences. I will present two perspectives, focusing on different temporal moments and interpretative problems. First, I will investigate the young Habermas’ relationship to the intellectual tradition of the Frankfurt School: his views on philosophy and the social sciences, normative bases of critical theory and (...)
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  45.  67
    Socializzazione e individualizzazione. Primi elementi del modello ricostruttivo di Habermas.Luca Corchia - 2019 - Quaderni di Teoria Sociale 19 (2):27-52.
    Collocandosi nell’ambito della “sistematica” delle teorie sociologiche, il saggio intende compendiare le analisi sulla socializzazione e individualizzazione che Jürgen Habermas ha elaborato per lo più in modo frammentario. Saranno evidenziati la collocazione delle riflessioni sull’ontogenesi nel quadro delle scienze sociali, i presupposti dell’originale approccio “ricostruttivo” e i lineamenti della logica di sviluppo dei processi di apprendimento cognitivi, relazionali e identitari che dalla prima infanzia conducono alla maturità, segnalando da ultimo taluni aspetti critici che la letteratura potrebbe indagare.
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  46. Habermas and the Question of Bioethics.Hille Haker - 2019 - European Journal for Philosophy of Religion 11 (4):61-86.
    In The Future of Human Nature, Jürgen Habermas raises the question of whether the embryonic genetic diagnosis and genetic modification threatens the foundations of the species ethics that underlies current understandings of morality. While morality, in the normative sense, is based on moral interactions enabling communicative action, justification, and reciprocal respect, the reification involved in the new technologies may preclude individuals to uphold a sense of the undisposability of human life and the inviolability of human beings that is necessary (...)
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  47. What is Emancipation for Habermas?Christopher Broniak - 1988 - Philosophy Today 32 (3):195-206.
    The essay illustrates several of the senses and implications of Jürgen Habermas's understanding and use in his works of the idea of emancipation. It does this by examining four transitional phases of the emancipation process: from domination to exploitation; from exploitation to alienation; from alienation to liberation; and from liberation to emancipation. Against Habermas, the article concludes that emancipation is a cyclical process, referring to the progressive realizations and developments of humanity over time.
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  48.  87
    Review of Habermas Theory of Communicative Action. [REVIEW]Eugene Halton - 1989 - Symbolic Interaction 12:333-360.
    Jürgen Habermas’s two-volume Theory of Communicative Action is at once an attempt to develop a socially-based theory of action as an alternative to the subjectivist and individualist underpinnings of much of social theory, a “two-level concept of society that connects the ‘lifeworld’ and ‘system’ paradigms,” a critical theory of modernity which retains the enlightenment ideal of rationally-grounded societies, and a theory of meaning rooted in a developmental logic of world­historical rationality. Habermas seeks to find a via media between (...)
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  49. Comments on the Habermas/Rorty Debate.John T. Sanders - 1996 - In Józef Niznik & John T. Sanders (eds.), Debating the State of Philosophy: Habermas, Rorty, and Kolakowski. Praeger.
    In response to Professor Rorty’s reaction to Professor Habermas’s paper in this symposium, I confess that I am still not sure I understand Rorty’s hostility to ideals such as the ideal of truth. Such ideals as the ideal of truth -- and ideals like those of reason and morality surely stand and fall with the ideal of truth -- seem plainly to have an enormous pragmatic value. They lure us out of our too-constrained, too-limited ethnocentric or idiosyncratic frames of (...)
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  50. Pre-Political Foundations of the Democratic Constitutional State – Europe and the Habermas-Ratzinger Debate.Pablo Cristóbal Jiménez Lobeira - manuscript
    In 2004 Jürgen Habermas and Joseph Ratzinger participated in a debate on the ‘pre-political moral foundations of the free-state’. Their contributions showed broad agreement on the role of religion in today’s Western secular state and on areas of collaboration and mutual enrichment between Modernity and Christianity in Europe and the West. They diverged regarding the need or not of a common cultural background prior to the existence of the polity. Their diverging point becomes all the more fascinating to the (...)
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