Postmetaphysical Thinking (Studies in Contemporary German Social Thought) [ Jürgen Habermas, William Mark Hohengarten] on *FREE*. It is hard to think of a contemporary philosopher whose achievement rivals that of Jürgen Habermas, in terms of range, comprehensiveness and. Postmetaphysical thinking reflects an acceptance of principled critiques of earlier, more metaphysi- cal approaches to philosophical questions. For Habermas.
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Legitimation Crisis73 But now this problem becomes much more central to his thinking. In developing Mead’s idea of the social ego Habermas puts forward that consciousness is not a originary act of the ego, ;ostmetaphysical an external force that encroaches inwardly and forms the ego within a set of responses to stimuli from the other, wherein the I through being refered to by another thinkin gain knowledge of himself in seeing how a second actor organises his interlocutionary demands.
After more than sixty years of intellectual endeavour, Habermas has accumulated an oeuvre which not only stands in the tradition of the great systematic social thinkers of the nineteenth and early twentieth century — Hegel, Marx, Durkheim, Weber — but can claim a dignified place beside tthinking.
Postmetaphysical Thinking II
Cited translations from German have sometimes been modified. It covers a rich variety of topics, honing in particularly on the meaning of religion in public life. Postmetaphysical thinking is, in the first place, the historical answer to the crisis of metaphysics following Hegel, when the central metaphysical figures of thought began to totter under the pressure exerted by social developments and by developments within science.
Ciaran Cronin, Cambridge An Conversation with Eduardo Mendieta 5. Would you like to change to the site? Habermas is all too aware that he may simply be inviting metaphysics in through the back door. Many soft naturalists are happy to leave it at that, indifferent to the objection that perspectives that expect to be taken seriously imply ontological commitments. As an inheritor of the Hegelian-Marxist tradition of the Frankfurt School, Habermas began with the assumption that humankind can be understood as a kind of macro-subject of its own history — albeit, so far, in an unconscious, self-estranged guise.
But, in the first part he concedes further weaknesses of purely discursive procedures. According to him, this enterprise is no longer plausible, because philosophy must also bow to the separation of validity spheres, and conceive of itself either as collaborative Wissenschaftseeking universal structures underpinning human capabilities, or merely as the reflexive illumination of a particular socio-cultural world.
It needs this connection in order to make up for what it has renounced by insisting on their separation. Religion and Postmetaphysical Thinking: Such a demand, as put forward by Rawls, would place an unreasonable strain on individuals who are not in a position to separate their religious perspective on practical matters from their whole way of being in the world.
Hence, up until the publication of Knowledge and Human Interests in the late s, he conceived of thinkint social theory as helping members of modern societies to become aware of and capable of overcoming the unperceived constraints and ideological rigidities which prevent them from collectively shaping the social order they inhabit.
At the same time, according to Habermas, elected legislators, judges, and other public officials, are under an obligation to frame their decisions in a neutral, secular language, in order that their reasons be accessible to all citizens. However, in a response to the book, his lifelong friend and colleague Karl-Otto Apel pointed out that Habermas had conflated two distinct meanings of self-reflection.
His writings have dealt with the philosophy of language and communication, the basis of moral consciousness, the philosophy of history and the evolution of social life since the dawn of human time, sociological theory on the grand scale, political philosophy and legal theory, and — increasingly — the philosophy of religion. This volume will be of great interest to students and scholars in philosophy, religion and the social sciences and humanities generally.
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Postmetaphysical thinking appears to coincide with the movement away from metaphysical philosophies of reflection of which Hegel is understood to be the final innovator. What balance sheet can we draw up of his tackling of these issues, on the evidence of the current volume? Thomas McCarthy, Cambridge But then it finds itself intimately linked to extra-philosophical sources of meaning — pre-eminently religion — that are characterized by a fusion of validity spheres. The age of the philosopher as prophet or visionary, as represented in twentieth-century Germany by the fateful example of Heidegger, is over — notwithstanding the occasional theatrics of thinkers domiciled in Paris.
A Symposium on Faith and Knowledge: The type of self-reflection achieved, for example, by the patient in psychoanalysis — who begins to penetrate and comprehend the opacities of her individual life history — is a process quite distinct from the kind of transcendental reflection inaugurated by Kant, which seeks to delineate the universal structures underpinning cognition and other human competencies.
William Mark Hohengarten, Cambridge Hence both Kierkegaard and Marx are seen as paths away from this type of thought and stepping stones on the way to functional sociologies and psychologies that set in motion the procedures of communication theory.
This possibility is not available when epistemic issues are mixed up with normative and evaluative ones, as was standardly the case in the pre-modern world. In short, it would fail adequately to respect the distinction between fides quae creditur and fides qua creditur — between articles of belief and a lived faith.
Thinkingg the final part, Habermas explores the implications for democratic politics of this acknowledgement of the enduring roots of religion in the basic dynamics of human sociality. Our religious traditions, he suggests, still resonate in haber,as semantic depths of our fundamental moral and ethical concepts — even in the anemic versions of them traded by professional philosophers.
He is thus concerned with developing a theory of individuation within a discourse of social differentiation. Does not a critical philosophy need to provide motivating insights into the core of human existence and its drive to transcend the given — and not simply define the formal conditions of justice and freedom?
Indeed, this is the guiding theme of an earlier collection of essays — Between Naturalism and Religion. Reply to the Resumption of a Discussion How to orient oneself in this vast body of work? For him, metaphysics is the enterprise of framing a comprehensive view of the world, and the place of human beings within it, in which cognitive, normative and evaluative perspectives are fused.
But is this a distinction without a difference? In Postmetaphysical Thinking Habermas begins to portray religion as a reservoir of such insights, with which philosophy must learn to co-exist, and from which it can indeed learn.
Postmetaphysical Thinking II | Social Philosophy | General Philosophy | Subjects | Wiley
However, the distinctively human need to use language to secure social collaboration puts stresses and strains on the individual, who is thrown back on her own initiative in new ways. In developing communication theory, Habermas is, in our terms, developing a theory postmetalhysical society that is not reducible to a simple totality but has social complexity as its ground i.
Habermas likes to portray such a situation as giving the dialectic of enlightenment one more twist. Correlatively, in developing his social postmetsphysical, Habermas sought to defend the progressive potential of the modern differentiation of institutionalized discourses structured forms of open, egalitarian argumentation dealing with scientific hwbermas, claims to morality and justice, thining claims to expressive authenticity pre-eminently in the form of works of art.
The volume is divided into three parts, each of which deals with the interface between philosophy — or, more generally, rational argumentative discourse — and religion, but focuses on a distinct domain of philosophical enquiry. As might be inferred from what I have said so far, from the late s onwards Habermas began to worry more and more that a Vernunftmoral in the lineage of Kant — such as he takes his own discourse ethics to be — pays for its secular universalism with a lack of inspiring and motivational power.
Habermas’s Postmetaphysical thinking Published by Polity Press in and subsequently published, with the ommission of a few essays, in English 4 years later Notes by Erik Empson Postmetaphysical thinking appears to coincide with the movement away from metaphysical philosophies of reflection of which Hegel is understood to be the final innovator. Added to Postmetpahysical Shopping Cart. For him, the human life-world is constituted postmefaphysical interpreted by means of a repertoire of concepts incommensurable with those of the natural sciences.
In the domain of moral philosophy, the enormous task he set himself was nonchalantly postmetapysical on the back cover of the English translation of his Moral Consciousness and Communicative Action In the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage.