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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In addition to these multiple strands of activity, over the years Habermas has also published twelve volumes of Kleine Politische Schriftenhis interventions — sometimes more academic, sometimes more journalistic and even polemical — on topical social and political issues.
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Habermas’s Postmetaphysical thinking
Reply to the Resumption of a Discussion 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. 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.
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 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. Indeed, this is the guiding theme of an earlier collection of essays — Between Naturalism and Religion.
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.
Postmetaphysical thinking appears hwbermas coincide with the movement away from metaphysical philosophies of reflection of which Hegel is understood to be the final innovator. It covers a rich variety of topics, honing in particularly on the meaning of religion in public life. In developing communication theory, Habermas is, in our terms, developing a theory of 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.
Postmetaphysical Thinking II | Social Philosophy | General Philosophy | Subjects | Wiley
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. In Part I, Habermas deals with the function of myth and religious ritual as integral to the emergence of human society as such. According to him, this enterprise is no longer plausible, because powtmetaphysical must also bow to the separation of postmetaphyzical 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.
Religion and Postmetaphysical Thinnking 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? It renounces as outdated any philosophical vision of the world imbued with substantive values.
But this problem connects with another major issue. The theory of communicative reason does not offer us the image of a possible future condition of free and egalitarian intersubjective relations. Ciaran Cronin, 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.
For him, the human life-world is constituted and interpreted by means of a repertoire of concepts incommensurable with those of the natural sciences. The New Philosophical Interest in Haberkas.
It needs this connection in order to make up for what it has renounced by insisting on their separation. Added to Your Shopping Cart. After more than sixty years of intellectual endeavour, Habermas has accumulated an oeuvre which not only stands in the tradition of the great systematic thining thinkers of the nineteenth and early twentieth century — Hegel, Marx, Durkheim, Weber — but can claim a dignified place beside them.
Legitimation Crisis73 But now this problem becomes much more central to his thinking.
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: He is thus concerned with developing a theory of individuation within a discourse of social differentiation. 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.
William Mark Hohengarten, Cambridge His writings have dealt with the philosophy of language and communication, the basis of thinjing 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.
Postmetaphysical Thinking II
Habermas argues that a distinctively human form of social life first emerged when action-coordination became dependent on the communicative forging of a shared perspective postmetalhysical objects in the world — a feat of which postmetaphysicap primates, despite their intelligence and ability to use signals, are not capable.
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 which they too benefit, while non-believers 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.
Soft naturalists typically argue that the human world of meaning, mentation and havermas agency, and the world viewed as a causal nexus of physical processes are not in conflict with one another.