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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A Symposium on Faith and Knowledge: For him, the human life-world is constituted and interpreted by means of a repertoire of concepts incommensurable with those of the natural sciences. What balance sheet can we draw up of his tackling of these issues, on the evidence of the current volume?
It covers a rich variety of topics, honing in particularly on the meaning of religion in public life. 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.
It needs this connection in order to make up for what it has renounced by insisting on their separation. An Conversation with Eduardo Mendieta 5. Table of contents Reviews Linguistification of the Sacred. 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.
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. Legitimation Crisis73 But now this problem becomes much more central to his thinking.
Habermas’s Postmetaphysical thinking
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 posrmetaphysical understood to be the final innovator.
In Part I, Habermas deals with the function of myth and religious ritual as integral to the emergence of human society as such. From Worldviews to the Lifeworld 2. From this perspective, his thinking can be broadly divided into three stages: The final section includes essays on the role postmetaphyaical religion in the political context of a post-secular, liberal society.
At the same time, according to Habermas, elected legislators, judges, and 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. 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.
The theory of communicative reason does not offer us the image of a possible future condition of free and egalitarian intersubjective relations. 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. Cited translations from German have sometimes been modified.
Thomas McCarthy, Cambridge 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. Added to Your Shopping Cart. 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.
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.
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.
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. 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.
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.
But, in the first part he concedes further weaknesses of purely discursive procedures. Request an Evaluation Copy for this title. Reply to the Resumption of a Discussion 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.
Habermas likes to portray such a situation as giving the dialectic of enlightenment one more twist. In the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage. 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.
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. You are currently using the site but have requested a page in the site. 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.
But is this a distinction without a difference? In the domain of moral philosophy, the enormous task he set himself was nonchalantly expressed on the back cover of the English translation of his Moral Consciousness and Communicative Action Indeed, this is the guiding theme of an earlier collection of essays — Between Naturalism and Religion.
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 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. 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.
It renounces as outdated any philosophical vision of the world imbued with substantive values.