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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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. It needs this connection in order to make up for what it has renounced by insisting on their separation. Legitimation Crisis73 But now this problem becomes much more central to his thinking.
Such a conflation, Apel argued, is dangerous, because it encourages the belief that reflective political engagement in a risk-laden concrete situation could itself have the status of a kind of science.
In 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. Hence, up until the publication of Knowledge and Human Interests in the late s, he conceived of critical 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.
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. Cited translations from German have sometimes been modified. In the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage.
Postmetaphysical Thinking II
Reply to the Resumption of a Discussion In addition to these multiple strands of activity, over the years Habermas has also poetmetaphysical twelve volumes of Kleine Politische Schriftenhis interventions — sometimes more academic, sometimes more journalistic and even polemical — on topical rhinking and political issues.
How to orient oneself in this vast body of work? 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 thiniing takes his own discourse ethics to be — thinkig for its secular universalism with a lack of inspiring and motivational power. Habermas draws heavily on Mead to develop a theory of social interaction that is not dependent upon idealist notions of the gabermas positing of the ego which, upto Fichte, depended upon the I as the original source of consciousness.
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: 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.
But is this a distinction without a difference? Request an Evaluation Copy for this title. Thomas McCarthy, Cambridge 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 postketaphysical competencies.
Since the nature and status of metaphysics is itself a matter of endless dispute, it may be as well to formulate at the outset the core htinking what Habermas means by the term. Would you like to change postketaphysical the site? 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.
What balance sheet can we draw up of his tackling of these issues, on the evidence of the current volume?
From Worldviews to the Lifeworld 2. 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. He conceives of this balancing act as dependent on a reciprocal learning process, in which religious believers come to acknowledge the legitimacy of other faiths, the epistemic standing of modern science, and the principles of the liberal democratic order from postmeraphysical they too benefit, while posrmetaphysical treat their religious fellow citizens without condescension, and even remain open to insights which may be encapsulated in the language of a faith they do not share.
You are currently using the site but have requested a page in the site. William Mark Hohengarten, Cambridge Habermas habefmas that a distinctively human form of social life first emerged when action-coordination became dependent on the communicative forging of a shared perspective on objects in the world — a feat of which higher primates, despite their intelligence and ability to use signals, are not capable.
Correlatively, in developing his social theory, Habermas sought to defend the progressive potential of the modern differentiation of institutionalized discourses structured forms of open, egalitarian argumentation dealing with scientific knowledge-claims, claims to morality and justice, and claims to expressive authenticity pre-eminently in the form of works of art.
Ciaran Cronin, Cambridge Indeed, this is the guiding theme of an earlier collection of essays — Between Naturalism and Religion. Habermas is all too aware that he may simply be inviting metaphysics in through the back door.
Thiniing New Philosophical Interest in Religion. For him, the human life-world is constituted and interpreted by means of a repertoire of concepts incommensurable with those of the natural sciences.
As an habermxs 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. 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.
His principal efforts were directed to proving the meaningfulness of seeking ultimate agreement regarding cognitive truth and practical morality, by showing that simply to engage with one another in discussion commits us to the ideal of a universally valid consensus in normative and theoretical matters. 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.
Habermas likes to portray such a situation as giving the dialectic of enlightenment one more twist. 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. From this perspective, his thinking can be broadly divided into three stages: His writings have dealt with the philosophy of language and communication, the basis of moral consciousness, the philosophy of history and the evolution of postmetaphgsical life since the dawn of human time, sociological theory on the grand scale, political philosophy and legal theory, and — increasingly — the philosophy of religion.
The final section includes essays on the role of religion in the political context of a post-secular, liberal society. But this problem connects with another major issue.
Postmetaphysical Thinking II | Social Philosophy | General Philosophy | Subjects | Wiley
postmetaphysiczl Religion and Postmetaphysical Thinking: In developing communication theory, Habermas is, in our terms, developing a theory of society that is not reducible hqbermas a simple totality but has social complexity as its ground i. It renounces as outdated any philosophical vision of the world imbued with substantive values.
Soft naturalists typically argue that the human world of meaning, mentation and responsible agency, and the world viewed as a causal nexus of physical processes are not in conflict with one another.
This volume will be of great interest to students and scholars in philosophy, religion and the social sciences and humanities generally.
He is thus concerned with developing a theory of individuation within a discourse of social differentiation. The theory of communicative reason does not offer us gabermas image of a possible future condition of free and egalitarian intersubjective relations.