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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It needs this connection in order to make up for what it has renounced by insisting on their separation. 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. He is thus concerned with developing a theory of individuation within a discourse of social differentiation.
Habermas is all too aware that he may simply be inviting metaphysics in through the back door. Thomas McCarthy, Cambridge 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.
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. What balance sheet can we draw up of his tackling of these issues, on the evidence of the current volume?
The theory of communicative reason does not offer us the image of a possible future condition of free and egalitarian intersubjective relations.
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.
This volume will be of great interest to students and scholars in philosophy, religion and the social sciences and humanities generally.
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.
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.
Our religious traditions, he suggests, still resonate in the semantic depths of our fundamental moral and ethical concepts — even in the anemic versions of powtmetaphysical traded by professional philosophers. 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 tuinking the procedures of communication theory.
Habermas’s Postmetaphysical thinking
In Part I, Habermas deals with the function of myth and religious ritual as integral to the emergence of human society as such. 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.
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.
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. But, in the first part he concedes further weaknesses of purely discursive procedures. In the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage.
Postmetaphysical Thinking II
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.
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.
Religion and Postmetaphysical Thinking: But this problem connects with another major issue. Cited translations from German have sometimes been modified. Table of contents Reviews Linguistification of the Sacred.
It renounces as outdated any philosophical vision of the world imbued with substantive values. 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.
The final section includes essays on the role of religion in the political context of a post-secular, liberal society. Reply to the Resumption of a Discussion You are currently using the site but have requested a page in the site. A Symposium on Faith and Knowledge: 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 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.
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. 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.
For him, the human life-world is constituted and interpreted by means of a repertoire of concepts incommensurable with those of the natural sciences. 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.
Would you like to change to the site? 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. 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.
It covers a rich variety of topics, honing in particularly on the meaning of religion in public life. At the same time, according to Habermas, elected legislators, judges, haberjas 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. Thin,ing the domain of moral philosophy, the enormous task he set postmetaphysicl was nonchalantly expressed on the back cover of the English translation of his Moral Consciousness and Communicative Action