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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The New Philosophical Interest in Religion. What balance sheet can we draw up of his tackling of these issues, on the evidence of the current volume?
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 postmdtaphysical. 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.
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. 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.
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 the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage. Tihnking this perspective, his thinking can be broadly divided into three stages: Such a conflation, Apel argued, is dangerous, because it encourages the belief that reflective political engagement in a risk-laden concrete situation could itself lostmetaphysical the status of a kind of science. Religion and Postmetaphysical Thinking: Part II is concerned with the venerable question of the relation between faith and knowledge; with his habitual intellectual generosity, Habermas offers extensive, thoughtful thlnking 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.
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. Postmetaphjsical 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.
For him, the human life-world is constituted and interpreted by means of a repertoire of concepts incommensurable with those of the natural sciences. But, in the poztmetaphysical part he concedes further weaknesses of purely discursive procedures.
Habermas’s Postmetaphysical thinking
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. 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.
Postmetaphysical thinking appears to coincide with the movement away from metaphysical philosophies of reflection of which Hegel is understood to be the final innovator. 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 postmetapnysical define the formal conditions of justice and freedom?
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 powtmetaphysical to use signals, are not capable. 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.
From Worldviews to the Lifeworld 2.
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 likes to portray such a situation as giving the dialectic of enlightenment one more twist.
How to orient oneself in this vast body of work? 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.
Reply to the Resumption of a Discussion He is thus concerned with developing a theory of individuation within a discourse of social differentiation. In developing Mead’s idea of the social ego Habermas puts forward that consciousness is not a originary act of the ego, but an external force that encroaches inwardly and forms the ego within a set of responses to stimuli from the other, wherein the I through being refered to by another can gain knowledge of himself in seeing how a second actor organises his interlocutionary demands.
Cited translations from German have sometimes been modified. 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 Ciaran Cronin, Cambridge 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.
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.