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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But this problem connects with another major issue. The final section includes essays on the role of religion in the political context of a post-secular, liberal society. How to orient oneself in poostmetaphysical vast body of work? William Mark Hohengarten, Cambridge Part II is concerned with the venerable question of the relation between faith and knowledge; with his habitual intellectual generosity, Habermas offers extensive, thoughtful and learned responses to the papers which were presented by theologians and philosophers of religion at two conferences devoted to his work, in New York and Vienna.
Thomas McCarthy, Cambridge 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 then tginking finds itself intimately linked to extra-philosophical sources of meaning — pre-eminently religion — that are characterized by a fusion of validity spheres.
Habermas’s Postmetaphysical thinking
Habermas draws heavily on Mead to develop a theory of social interaction that is not dependent upon idealist notions of the self positing of the ego which, upto Fichte, depended upon the I as the original source of consciousness. Table of contents Reviews Linguistification of the Sacred.
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 theory of communicative reason does not offer us the image of a possible future condition of free and egalitarian intersubjective relations. thinjing
He is thus concerned with developing a theory of individuation within habermax discourse of social differentiation. 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.
Soft naturalists typically argue that the human world of meaning, mentation and responsible agency, and the world viewed as a causal haermas of physical processes are not in conflict with one another. 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. 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.
Ciaran Cronin, Cambridge Legitimation Crisis73 But now this problem becomes much more central to his thinking. It covers a rich variety of topics, honing in particularly on the meaning of religion in public life.
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.
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, thinkimg seeks to delineate the universal structures underpinning cognition and other human competencies. Correlatively, in developing his social theory, Habermas sought to defend the progressive potential of the modern differentiation of institutionalized discourses structured hbaermas 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.
Cited translations from German have sometimes been modified. Our religious traditions, he suggests, still resonate in the semantic depths of our fundamental moral and ethical concepts — even in the anemic versions of them traded by professional philosophers. Hence both Kierkegaard and Marx are seen as paths away from this type of thought postmetaphysiccal stepping stones on the way to functional postmegaphysical and psychologies that set in motion the procedures of communication theory.
Habermas’s Postmetaphysical thinking Published by Polity Press in and subsequently published, with the ommission postmstaphysical 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. 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 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. 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.
An Conversation with Eduardo Mendieta 5. This volume will be of great interest to students and scholars in philosophy, religion and the social sciences and humanities generally. Habermas likes to portray such a situation as giving the dialectic of enlightenment one more twist.
Postmetaphysical Thinking II
A Symposium on Faith and Knowledge: From this perspective, his thinking can be broadly divided into three stages: The New Philosophical Interest in Religion. 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. 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.
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.
Reply to the Resumption of a Discussion 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.
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. 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.
But, in the first part he concedes further weaknesses of purely discursive procedures. It renounces as outdated any philosophical vision of the world imbued postmetaphysidal substantive values. 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 of what Habermas means by the term.
In the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage. But is this a distinction without a difference?