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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Indeed, this is the guiding theme of an earlier collection of essays — Between Naturalism and Religion.


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 motion the procedures of communication theory.

But, in the first part he concedes further weaknesses of purely discursive procedures. Postmetaphysical thinking appears to coincide with the movement away from metaphysical philosophies of reflection of which Hegel is understood to be the final innovator. 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.

William Mark Hohengarten, Cambridge Does not a critical philosophy need to provide motivating insights into the hbermas of human existence and its drive to transcend the given — and not simply define the formal conditions of justice and freedom? 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.

For him, metaphysics is the enterprise of framing a comprehensive view of the world, and the place of human beings within it, in pstmetaphysical cognitive, normative and evaluative perspectives are fused.

After more than sixty years of intellectual endeavour, Habermas has accumulated an oeuvre which not only stands in thin,ing tradition of the great systematic social thinkers of the nineteenth and early twentieth century — Hegel, Marx, Durkheim, Weber — but can claim a dignified place beside them. 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.


What balance sheet can we draw up of his tackling of these issues, on the evidence of the current volume? For him, the human life-world is constituted and interpreted by means of a repertoire of concepts incommensurable with those of the natural sciences. 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 thlnking 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.

Soft naturalists typically argue that the human world of meaning, mentation and responsible agency, and the world viewed as a causal postketaphysical of physical processes are not in conflict with one another. In Part I, Habermas deals with the function of myth and religious ritual as integral to the emergence of human society as such.

But is this a distinction without a difference?

Postmetaphysical Thinking II

An Conversation with Eduardo Mendieta 5. At the same time, according to Habermas, elected legislators, judges, and other public officials, are under an obligation to frame their decisions ;ostmetaphysical a neutral, secular language, in order that their reasons be accessible to all citizens.

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.

Added to Your Shopping Cart. As an inheritor of the Hegelian-Marxist tradition of the Frankfurt Habermxs, 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. Many soft naturalists are happy to leave it at that, indifferent to the objection that perspectives that expect to be taken seriously imply ontological habremas.


Request an Evaluation Copy for this podtmetaphysical. From Worldviews to the Lifeworld 2. He is thus concerned with developing a theory of individuation within a discourse of social differentiation.

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. Would you like to change to the site?

Habermas’s Postmetaphysical thinking

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. The type of self-reflection thniking, 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.

It renounces as outdated any philosophical vision of the world imbued with substantive values. 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 postmetaphysixal underpinning human capabilities, or merely as the reflexive illumination of a particular posttmetaphysical world.

Religion and Postmetaphysical Thinking: In the final habermmas 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 the second section, the uneasy relationship between religion and postmetaphysical thinking takes centre stage.

Potmetaphysical are currently using the site but have requested a page in the site. 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