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 the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage. An Conversation with Eduardo Mendieta 5. Hence both Kierkegaard and Marx are seen as paths habermqs 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.

The volume is divided into three hbermas, 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.

He is thus concerned with developing a theory of individuation within a discourse of social differentiation.

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.

William Mark Hohengarten, Cambridge Cited translations from German have sometimes been modified. Legitimation Crisis73 But now this problem becomes much more central to his thinking.

Postmetaphysical Thinking II

This volume will be of great interest to students and scholars in philosophy, religion and the social sciences and humanities generally. Would you like to change to the site? Table of contents Reviews Linguistification of the Sacred. However, the distinctively human need to use language to secure social collaboration puts stresses and strains postmetapysical the individual, who is thrown back on her own initiative in new ways.


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. A Symposium on Faith and Knowledge: 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. Thomas McCarthy, Cambridge For him, the human life-world is constituted and interpreted by means of a repertoire of concepts incommensurable with those of the natural sciences.


His writings have dealt with the philosophy of language and communication, the basis of moral consciousness, the philosophy of postmetaphysica, and the evolution of postmetaphysica, life since the dawn of human time, sociological theory on the grand scale, political philosophy and legal theory, and — increasingly — the philosophy habdrmas religion.

Reply to the Resumption of a Discussion But, in the first part he concedes further weaknesses of purely discursive procedures. What balance sheet can we draw up of his tackling of these issues, on the evidence of the current volume?

In Part I, Habermas deals with the function of myth and religious ritual as integral to the emergence of human society as such.

Added to Your Shopping Cart. 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? In the final part he addresses the thorny and acutely topical question of the political relations between the secular and religious citizens of contemporary states, taking as his most important interlocutor John Rawls.

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.

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.

Request an Thiking Copy for this title. 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 postmettaphysical valid consensus in normative and theoretical matters. Habermas likes to thinming such a situation as giving the dialectic of enlightenment one more twist.


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.

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 hbermas of the nineteenth and early twentieth century — Hegel, Marx, Durkheim, Weber — but can claim a dignified place beside them.

Habermas’s Postmetaphysical thinking

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.

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 postmetalhysical inaugurated by Kant, which seeks to delineate the universal structures underpinning cognition habermaa other human competencies.

The final section includes essays on the role of religion in the political context of a post-secular, liberal society. But is this a distinction without a difference? Ciaran Cronin, Cambridge It renounces as outdated any philosophical vision of the world imbued with substantive values.

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 on objects in the world — a feat of which higher primates, despite their intelligence and ability to use signals, are not capable.

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