By Dieter Freundlieb, Wayne Hudson, J Rundell
The essays during this booklet have interaction with the wide diversity of Jürgen Habermas' paintings together with politics and the general public sphere, nature, aesthetics, the linguistic flip and the paradigm of intersubjectivity. every one essay responds to specific problems with Habermas' method of those subject matters. every one contributor additionally attracts on diversified theoretical and philosophical traditions that allows you to discover fresh advancements in serious thought.
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Extra info for Critical Theory After Habermas: Encounters and Departures No. 1
He makes no attempt to resolve the tension in his work between insistence on the historical contingency and social determination of all human thought and forms of life, on the one hand, and social critique and a normative picture of human flourishing, on the other. 7 However, he offers no hint as to how we should understand the relation between his thesis of absolute contingency and total determination, on the one 7 See, for example, M. Foucault, The Archaeology of Knowledge, trans. A. Sheridan, London, Tavistock, 1972; M.
It is important to note that, on my definition, ‘objectivist’ justificatory strategies have no necessary connection with foundationalism. 4) The appeal to ‘objectivist’ reprinted in his The Fragmented World of the Social, ed. C. W. Wright, Albany, SUNY Press, 1995, pp. 62–63). More recently, Honneth has offered a somewhat different definition of the salient feature of Frankfurt critical theory. He now distinguishes it on the basis of its allegiance to a particular kind of normative critique—one that anchors its own critical viewpoint in a pre-theoretical resource (vorwissenschaftliche Instanz) such as an empirical interest or a moral experience.
In MacKendrick’s view, Habermas’ attempt to avoid the spectre of subjectivism leads him to develop an understanding of universalism that hinges on a critical error, the confusion of subjectivity with normativity. MacKendrick draws on Castoriadis’ theory of the radical imaginary to illuminate this failure, and in so doing shows the way in which Habermas’ moral theory of discourse harbours a moral-imaginary horizon, a non-linguistic and pre-political kernel with which his universalistic ethics is underscored and without which it cannot function.