Jürgen Habermas

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Jürgen Habermas
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Habermas in 2014
Born (1929-06-18) 18 June 1929 (age 90)
Education University of Bonn (PhD)
University of Marburg (Dr. phil. hab.)
Spouse(s)Ute Wesselhöft
Era Contemporary philosophy
Region Western philosophy
School
Main interests
Notable ideas
Signature
Jurgen Habermas signature.jpg

Jürgen Habermas ( UK: /ˈhɑːbərmæs/ , US: /-mɑːs/ ; [4] German: [ˈjʏɐ̯ɡn̩ ˈhaːbɐmaːs] ; [5] [6] born 18 June 1929) is a German philosopher and sociologist in the tradition of critical theory and pragmatism. He is perhaps best known for his theories on communicative rationality and the public sphere.

British English is the standard dialect of English language as spoken and written in the United Kingdom. Variations exist in formal, written English in the United Kingdom. For example, the adjective wee is almost exclusively used in parts of Scotland and Ireland, and occasionally Yorkshire, whereas little is predominant elsewhere. Nevertheless, there is a meaningful degree of uniformity in written English within the United Kingdom, and this could be described by the term British English. The forms of spoken English, however, vary considerably more than in most other areas of the world where English is spoken, so a uniform concept of British English is more difficult to apply to the spoken language. According to Tom McArthur in the Oxford Guide to World English, British English shares "all the ambiguities and tensions in the word 'British' and as a result can be used and interpreted in two ways, more broadly or more narrowly, within a range of blurring and ambiguity".

American English Set of dialects of the English language spoken in the United States

American English, sometimes called United States English or U.S. English, is the set of varieties of the English language native to the United States. American English is considered one of the most influential dialects of English globally, including on other varieties of English.

Philosopher person with an extensive knowledge of philosophy

A philosopher is someone who practices philosophy. The term "philosopher" comes from the Ancient Greek, φιλόσοφος (philosophos), meaning "lover of wisdom". The coining of the term has been attributed to the Greek thinker Pythagoras.

Contents

Associated with the Frankfurt School, Habermas's work focuses on the foundations of epistemology and social theory, the analysis of advanced capitalism and democracy, the rule of law in a critical social-evolutionary context, albeit within the confines of the natural law tradition, [7] and contemporary politics, particularly German politics. Habermas's theoretical system is devoted to revealing the possibility of reason, emancipation, and rational-critical communication latent in modern institutions and in the human capacity to deliberate and pursue rational interests. Habermas is known for his work on the concept of modernity, particularly with respect to the discussions of rationalization originally set forth by Max Weber. He has been influenced by American pragmatism, action theory, and poststructuralism.

Frankfurt School A school of social theory and critical philosophy associated with the Institute for Social Research, at Goethe University Frankfurt

The Frankfurt School is a school of social theory and critical philosophy associated with the Institute for Social Research, at Goethe University Frankfurt. Founded in the Weimar Republic (1918–33), during the European interwar period (1918–39), the Frankfurt School comprised intellectuals, academics, and political dissidents who were ill-fitted to the contemporary socio-economic systems of the 1930s. The Frankfurt theorists proposed that social theory was inadequate for explaining the turbulent political factionalism and reactionary politics occurring in ostensibly liberal capitalist societies in the 20th century. Critical of capitalism and of Marxism–Leninism as philosophically inflexible systems of social organisation, the School's critical theory research indicated alternative paths to realising the social development of a society and a nation.

Epistemology A branch of philosophy concerned with the nature and scope of knowledge

Epistemology is the branch of philosophy concerned with the theory of knowledge.

Social theory analytical framework, or paradigm, that is used to study and interpret social phenomena

Social theories are analytical frameworks, or paradigms, that are used to study and interpret social phenomena. A tool used by social scientists, social theories relate to historical debates over the validity and reliability of different methodologies, the primacy of either structure or agency, as well as the relationship between contingency and necessity. Social theory in an informal nature, or authorship based outside of academic social and political science, may be referred to as "social criticism" or "social commentary", or "cultural criticism" and may be associated both with formal cultural and literary scholarship, as well as other non-academic or journalistic forms of writing.

Biography

Habermas was born in Gummersbach, Rhine Province, in 1929. He was born with a cleft palate and had corrective surgery twice during childhood. [8] Habermas argues that his speech disability made him think differently about the importance of deep dependence and of communication. [9]

Gummersbach Place in North Rhine-Westphalia, Germany

Gummersbach is a town in the state of North Rhine-Westphalia, Germany, being the district seat of the Oberbergischer Kreis. It is located 50 km east of Cologne. The town is famous for its first league handball team VfL Gummersbach.

Rhine Province province of Prussia

The Rhine Province, also known as Rhenish Prussia (Rheinpreußen) or synonymous with the Rhineland (Rheinland), was the westernmost province of the Kingdom of Prussia and the Free State of Prussia, within the German Reich, from 1822 to 1946. It was created from the provinces of the Lower Rhine and Jülich-Cleves-Berg. Its capital was Koblenz and in 1939 it had 8 million inhabitants. The Province of Hohenzollern was militarily associated with the Oberpräsident of the Rhine Province.

Cleft lip and cleft palate congenital disorder of digestive system

Cleft lip and cleft palate, also known as orofacial cleft, is a group of conditions that includes cleft lip (CL), cleft palate (CP), and both together (CLP). A cleft lip contains an opening in the upper lip that may extend into the nose. The opening may be on one side, both sides, or in the middle. A cleft palate occurs when the roof of the mouth contains an opening into the nose. These disorders can result in feeding problems, speech problems, hearing problems, and frequent ear infections. Less than half the time the condition is associated with other disorders.

As a young teenager, he was profoundly affected by World War II. Until his graduation from gymnasium, Habermas lived in Gummersbach, near Cologne. His father, Ernst Habermas, was Executive director of the Cologne Chamber of Industry and Commerce, and was described by Habermas as a Nazi sympathizer and, from 1933, a member of the NSDAP. Habermas himself was a Jungvolkführer, a leader of the German Jungvolk, which was a section of the Hitler Youth. He was brought up in a staunchly Protestant milieu, his grandfather being the director of the seminary in Gummersbach. He studied at the universities of Göttingen (1949/50), Zurich (1950/51), and Bonn (1951–54) and earned a doctorate in philosophy from Bonn in 1954 with a dissertation written on the conflict between the absolute and history in Schelling's thought, entitled, Das Absolute und die Geschichte. Von der Zwiespältigkeit in Schellings Denken ("The Absolute and History: On the Schism in Schelling's Thought"). His dissertation committee included Erich Rothacker and Oskar Becker. [10]

Gymnasium (school) type of school providing advanced secondary education in Europe

A gymnasium is a type of school with a strong emphasis on academic learning, and providing advanced secondary education in some parts of Europe comparable to British grammar schools, sixth form colleges and US preparatory high schools. In its current meaning, it usually refers to secondary schools focused on preparing students to enter a university for advanced academic study. Before the 20th century, the system of gymnasiums was a widespread feature of educational system throughout many countries of central, north, eastern and southern Europe.

Cologne City in North Rhine-Westphalia, Germany

Cologne is the largest city of Germany's most populous federal state of North Rhine-Westphalia and the fourth most populous city in Germany after Berlin, Hamburg, and Munich. With slightly over a million inhabitants within its city boundaries, Cologne is the largest city on the Rhine and also the most populous city both of the Rhine-Ruhr Metropolitan Region, which is Germany's largest and one of Europe's major metropolitan areas, and of the Rhineland. Centered on the left bank of the Rhine, Cologne is about 45 kilometres (28 mi) southeast of North Rhine-Westphalia's capital of Düsseldorf and 25 kilometres (16 mi) northwest of Bonn. It is the largest city in the Central Franconian and Ripuarian dialect areas.

<i>Deutsches Jungvolk</i> Part of Hitler Youth organization in Nazi Germany

The Deutsches Jungvolk in der Hitler Jugend was the separate section for boys aged 8 to 14 of the Hitler Youth organisation in Nazi Germany. Through a programme of outdoor activities, parades and sports, it aimed to indoctrinate its young members in the tenets of Nazi ideology. Membership became fully compulsory for eligible boys in 1939. By the end of World War II, some had become child soldiers. After the end of the war in 1945, the Deutsches Jungvolk and its parent organization, the Hitler Youth, ceased to exist.

From 1956 on, he studied philosophy and sociology under the critical theorists Max Horkheimer and Theodor W. Adorno at the Goethe University Frankfurt's Institute for Social Research, but because of a rift between the two over his dissertation—Horkheimer had made unacceptable demands for revision—as well as his own belief that the Frankfurt School had become paralyzed with political skepticism and disdain for modern culture, [11] he finished his habilitation in political science at the University of Marburg under the Marxist Wolfgang Abendroth. His habilitation work was entitled Strukturwandel der Öffentlichkeit. Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft (published in English translation in 1989 as The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society). It is a detailed social history of the development of the bourgeois public sphere from its origins in the 18th century salons up to its transformation through the influence of capital-driven mass media. In 1961 he became a Privatdozent in Marburg, and—in a move that was highly unusual for the German academic scene of that time—he was offered the position of "extraordinary professor" (professor without chair) of philosophy at the University of Heidelberg (at the instigation of Hans-Georg Gadamer and Karl Löwith) in 1962, which he accepted. In this same year he gained his first serious public attention, in Germany, with the publication of his habilitation. In 1964, strongly supported by Adorno, Habermas returned to Frankfurt to take over Horkheimer's chair in philosophy and sociology. The philosopher Albrecht Wellmer was his assistant in Frankfurt from 1966 to 1970.

Max Horkheimer German philosopher and sociologist

Max Horkheimer was a German philosopher and sociologist who was famous for his work in critical theory as a member of the 'Frankfurt School' of social research. Horkheimer addressed authoritarianism, militarism, economic disruption, environmental crisis, and the poverty of mass culture using the philosophy of history as a framework. This became the foundation of critical theory. His most important works include Eclipse of Reason (1947), Between Philosophy and Social Science (1930–1938) and, in collaboration with Theodor Adorno, Dialectic of Enlightenment (1947). Through the Frankfurt School, Horkheimer planned, supported and made other significant works possible.

Theodor W. Adorno German philosopher and sociologist, 1903–1969

Theodor W. Adorno was a German philosopher, sociologist, psychologist and composer known for his critical theory of society.

Goethe University Frankfurt university in Frankfurt, Germany

Goethe University Frankfurt is a university located in Frankfurt, Germany. It was founded in 1914 as a citizens' university, which means it was founded and funded by the wealthy and active liberal citizenry of Frankfurt. The original name was Universität Frankfurt am Main. In 1932, the university's name was extended in honour of one of the most famous native sons of Frankfurt, the poet, philosopher and writer/dramatist Johann Wolfgang von Goethe. The university currently has around 45,000 students, distributed across four major campuses within the city.

He accepted the position of Director of the Max Planck Institute for the Study of the Scientific-Technical World in Starnberg (near Munich) in 1971, and worked there until 1983, two years after the publication of his magnum opus, The Theory of Communicative Action . He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1984. [12]

Starnberg Place in Bavaria, Germany

Starnberg is a German town in Bavaria, Germany, some 30 kilometres (19 mi) southwest of Munich. It is at the north end of Lake Starnberg, in the heart of the "Five Lakes Country", and serves as capital of the district of Starnberg. Recording a disposable per-capita income of €26,120 in 2007, Starnberg regained its status as the wealthiest town in Germany from the Frankfurt suburb of Hochtaunus.

Munich Capital and most populous city of Bavaria, Germany

Munich is the capital and most populous city of Bavaria, the second most populous German federal state. With a population of around 1.5 million, it is the third-largest city in Germany, after Berlin and Hamburg, as well as the 12th-largest city in the European Union. The city's metropolitan region is home to 6 million people. Straddling the banks of the River Isar north of the Bavarian Alps, it is the seat of the Bavarian administrative region of Upper Bavaria, while being the most densely populated municipality in Germany. Munich is the second-largest city in the Bavarian dialect area, after the Austrian capital of Vienna.

Masterpiece creation that has been given much critical praise

Masterpiece, magnum opus or chef-d’œuvre in modern use is a creation that has been given much critical praise, especially one that is considered the greatest work of a person's career or to a work of outstanding creativity, skill, profundity, or workmanship. Historically, a "masterpiece" was a work of a very high standard produced to obtain membership of a guild or academy in various areas of the visual arts and crafts.

Habermas then returned to his chair at Frankfurt and the directorship of the Institute for Social Research. Since retiring from Frankfurt in 1993, Habermas has continued to publish extensively. In 1986, he received the Gottfried Wilhelm Leibniz Prize of the Deutsche Forschungsgemeinschaft , which is the highest honour awarded in German research. He also holds the position of "Permanent Visiting" Professor at Northwestern University in Evanston, Illinois, and "Theodor Heuss Professor" at The New School, New York.

Habermas was awarded The Prince of Asturias Award in Social Sciences of 2003. Habermas was also the 2004 Kyoto Laureate [13] in the Arts and Philosophy section. He traveled to San Diego and on 5 March 2005, as part of the University of San Diego's Kyoto Symposium, gave a speech entitled The Public Role of Religion in Secular Context, regarding the evolution of separation of church and state from neutrality to intense secularism. He received the 2005 Holberg International Memorial Prize (about €520,000). In 2007, Habermas was listed as the seventh most-cited author in the humanities (including the social sciences) by The Times Higher Education Guide , ahead of Max Weber and behind Erving Goffman. [14]

Jürgen Habermas is the father of Rebekka Habermas, historian of German social and cultural history and professor of modern history at the University of Göttingen.

Teacher and mentor

Habermas is a famed teacher and mentor. Among his most prominent students were the pragmatic philosopher Herbert Schnädelbach (theorist of discourse distinction and rationality), the political sociologist Claus Offe (professor at the Hertie School of Governance in Berlin), the social philosopher Johann Arnason (professor at La Trobe University and chief editor of the journal Thesis Eleven ), the social philosopher Hans-Herbert Kögler (Chair of Philosophy at the University of North Florida), the sociological theorist Hans Joas (professor at the University of Erfurt and at the University of Chicago), the theorist of societal evolution Klaus Eder, the social philosopher Axel Honneth (the current director of the Institute for Social Research), the political theorist David Rasmussen (professor at Boston College and chief editor of the journal "Philosophy & Social Criticism"), the environmental ethicist Konrad Ott, the anarcho-capitalist philosopher Hans-Hermann Hoppe (who came to reject much of Habermas's thought [15] ), the American philosopher Thomas McCarthy, the co-creator of mindful inquiry in social research Jeremy J. Shapiro, and the assassinated Serbian prime minister Zoran Đinđić.

Philosophy and sociology

Habermas has constructed a comprehensive framework of philosophy and social theory drawing on a number of intellectual traditions: [16]

Jürgen Habermas considers his major contribution to be the development of the concept and theory of communicative reason or communicative rationality, which distinguishes itself from the rationalist tradition, by locating rationality in structures of interpersonal linguistic communication rather than in the structure of the cosmos. This social theory advances the goals of human emancipation, while maintaining an inclusive universalist moral framework. This framework rests on the argument called universal pragmatics—that all speech acts have an inherent telos (the Greek word for "purpose")—the goal of mutual understanding, and that human beings possess the communicative competence to bring about such understanding. Habermas built the framework out of the speech-act philosophy of Ludwig Wittgenstein, J. L. Austin and John Searle, the sociological theory of the interactional constitution of mind and self of George Herbert Mead, the theories of moral development of Jean Piaget and Lawrence Kohlberg, and the discourse ethics of his Frankfurt colleague and fellow student Karl-Otto Apel.

Habermas's works resonate within the traditions of Kant and the Enlightenment and of democratic socialism through his emphasis on the potential for transforming the world and arriving at a more humane, just, and egalitarian society through the realization of the human potential for reason, in part through discourse ethics. While Habermas has stated that the Enlightenment is an "unfinished project," he argues it should be corrected and complemented, not discarded. [18] In this he distances himself from the Frankfurt School, criticizing it, as well as much of postmodernist thought, for excessive pessimism, radicalism, and exaggerations. [18]

Within sociology, Habermas's major contribution was the development of a comprehensive theory of societal evolution and modernization focusing on the difference between communicative rationality and rationalization on one hand and strategic / instrumental rationality and rationalization on the other. This includes a critique from a communicative standpoint of the differentiation-based theory of social systems developed by Niklas Luhmann, a student of Talcott Parsons.

His defence of modernity and civil society has been a source of inspiration to others, and is considered a major philosophical alternative to the varieties of poststructuralism. He has also offered an influential analysis of late capitalism.

Habermas perceives the rationalization, humanization and democratization of society in terms of the institutionalization of the potential for rationality that is inherent in the communicative competence that is unique to the human species. Habermas contends that communicative competence has developed through the course of evolution, but in contemporary society it is often suppressed or weakened by the way in which major domains of social life, such as the market, the state, and organizations, have been given over to or taken over by strategic/instrumental rationality, so that the logic of the system supplants that of the lifeworld.

Reconstructive science

Habermas introduces the concept of "reconstructive science" with a double purpose: to place the "general theory of society" between philosophy and social science and re-establish the rift between the "great theorization" and the "empirical research". The model of "rational reconstructions" represents the main thread of the surveys about the "structures" of the world of life ("culture", "society" and "personality") and their respective "functions" (cultural reproductions, social integrations and socialization). For this purpose, the dialectics between "symbolic representation" of "the structures subordinated to all worlds of life" ("internal relationships") and the "material reproduction" of the social systems in their complex ("external relationships" between social systems and environment) has to be considered.

This model finds an application, above all, in the "theory of the social evolution", starting from the reconstruction of the necessary conditions for a phylogeny of the socio-cultural life forms (the "hominization") until an analysis of the development of "social formations", which Habermas subdivides into primitive, traditional, modern and contemporary formations. "This paper is an attempt, primarily, to formalize the model of "reconstruction of the logic of development" of "social formations" summed up by Habermas through the differentiation between vital world and social systems (and, within them, through the "rationalization of the world of life" and the "growth in complexity of the social systems"). Secondly, it tries to offer some methodological clarifications about the "explanation of the dynamics" of "historical processes" and, in particular, about the "theoretical meaning" of the evolutional theory's propositions. Even if the German sociologist considers that the "ex-post rational reconstructions" and "the models system/environment" cannot have a complete "historiographical application", these certainly act as a general premise in the argumentative structure of the "historical explanation"". [19]

The public sphere

In The Structural Transformation of the Public Sphere, Habermas argues that prior to the 18th century, European culture had been dominated by a "representational" culture, where one party sought to "represent" itself on its audience by overwhelming its subjects. [20] As an example of "representational" culture, Habermas argued that Louis XIV's Palace of Versailles was meant to show the greatness of the French state and its King by overpowering the senses of visitors to the Palace. [20] Habermas identifies "representational" culture as corresponding to the feudal stage of development according to Marxist theory, arguing that the coming of the capitalist stage of development marked the appearance of Öffentlichkeit (the public sphere). [21] In the culture characterized by Öffentlichkeit, there occurred a public space outside of the control by the state, where individuals exchanged views and knowledge. [22]

In Habermas's view, the growth in newspapers, journals, reading clubs, Masonic lodges, and coffeehouses in 18th-century Europe, all in different ways, marked the gradual replacement of "representational" culture with Öffentlichkeit culture. [22] Habermas argued that the essential characteristic of the Öffentlichkeit culture was its "critical" nature. [22] Unlike "representational" culture where only one party was active and the other passive, the Öffentlichkeit culture was characterized by a dialogue as individuals either met in conversation, or exchanged views via the print media. [22] Habermas maintains that as Britain was the most liberal country in Europe, the culture of the public sphere emerged there first around 1700, and the growth of Öffentlichkeit culture took place over most of the 18th century in Continental Europe. [22] In his view, the French Revolution was in large part caused by the collapse of "representational" culture, and its replacement by Öffentlichkeit culture. [22] Though Habermas' main concern in The Structural Transformation of the Public Sphere was to expose what he regarded as the deceptive nature of free institutions in the West, his book had a major effect on the historiography of the French Revolution. [21]

According to Habermas, a variety of factors resulted in the eventual decay of the public sphere, including the growth of a commercial mass media, which turned the critical public into a passive consumer public; and the welfare state, which merged the state with society so thoroughly that the public sphere was squeezed out. It also turned the "public sphere" into a site of self-interested contestation for the resources of the state rather than a space for the development of a public-minded rational consensus.

His most known work to date, the Theory of Communicative Action (1981), is based on an adaptation of Talcott Parsons AGIL Paradigm. In this work, Habermas voiced criticism of the process of modernization, which he saw as inflexible direction forced through by economic and administrative rationalization. [23] Habermas outlined how our everyday lives are penetrated by formal systems as parallel to development of the welfare state, corporate capitalism and mass consumption. [23] These reinforcing trends rationalize public life. [23] Disfranchisement of citizens occurs as political parties and interest groups become rationalized and representative democracy replaces participatory one. [23] In consequence, boundaries between public and private, the individual and society, the system and the lifeworld are deteriorating. [23] Democratic public life cannot develop where matters of public importance are not discussed by citizens. [24] An "ideal speech situation" [25] requires participants to have the same capacities of discourse, social equality and their words are not confused by ideology or other errors. [24] In this version of the consensus theory of truth Habermas maintains that truth is what would be agreed upon in an ideal speech situation.

Habermas has expressed optimism about the possibility of the revival of the public sphere. [26] He discerns a hope for the future where the representative democracy-reliant nation-state is replaced by a deliberative democracy-reliant political organism based on the equal rights and obligations of citizens. [26] In such a direct democracy-driven system, the activist public sphere is needed for debates on matters of public importance and as well as the mechanism for that discussion to affect the decision-making process.

Criticism

Several noted academics have provided various criticisms of Habermas's notions regarding the public sphere. John B. Thompson, a Professor of Sociology at the University of Cambridge and a fellow of Jesus College, Cambridge, [27] has claimed that Habermas's notion of the public sphere is antiquated due to the proliferation of mass-media communications.[ citation needed ]

Michael Schudson from the University of California, San Diego argues more generally that a public sphere as a place of purely rational independent debate never existed.[ citation needed ]

Nancy Fraser, the Henry A. and Louise Loeb Professor of Political and Social Science and professor of philosophy at The New School in New York City, [28] is a noted feminist critic of Habermas' work on the public sphere, arguing for the existence of multiple spheres and counterpublics.

Habermas versus postmodernists

Habermas offered some early criticisms in an essay, "Modernity versus Postmodernity" (1981), which has achieved wide recognition. In that essay, Habermas raises the issue of whether, in light of the failures of the twentieth century, we "should try to hold on to the intentions of the Enlightenment, feeble as they may be, or should we declare the entire project of modernity a lost cause?" [29] Habermas refuses to give up on the possibility of a rational, "scientific" understanding of the life-world.

Habermas has several main criticisms of postmodernism:

  1. The postmodernists are equivocal about whether they are producing serious theory or literature;
  2. Habermas feels that the postmodernists are animated by normative sentiments but the nature of those sentiments remains concealed from the reader;
  3. Habermas accuses postmodernism of a totalizing perspective that fails "to differentiate phenomena and practices that occur within modern society"; [29]
  4. Habermas asserts that postmodernists ignore that which Habermas finds absolutely central – namely, everyday life and its practices.

Key dialogues

Historikerstreit (Historians' Quarrel)

Habermas is famous as a public intellectual as well as a scholar; most notably, in the 1980s he used the popular press to attack the German historians Ernst Nolte, Michael Stürmer, Klaus Hildebrand and Andreas Hillgruber. Habermas first expressed his views on the above-mentioned historians in the Die Zeit on 11 July 1986 in a feuilleton (a type of culture and arts opinion essay in German newspapers) entitled "A Kind of Settlement of Damages". Habermas criticized Nolte, Hildebrand, Stürmer and Hillgruber for "apologistic" history writing in regard to the Nazi era, and for seeking to "close Germany's opening to the West" that in Habermas's view had existed since 1945. [30]

Habermas argued that Nolte, Stürmer, Hildebrand and Hillgruber had tried to detach Nazi rule and the Holocaust from the mainstream of German history, explain away Nazism as a reaction to Bolshevism, and partially rehabilitate the reputation of the Wehrmacht (German Army) during World War II. Habermas wrote that Stürmer was trying to create a "vicarious religion" in German history which, together with the work of Hillgruber, glorifying the last days of the German Army on the Eastern Front, was intended to serve as a "kind of NATO philosophy colored with German nationalism". [31] About Hillgruber's statement that Hitler wanted to exterminate the Jews "because only such a 'racial revolution' could lend permanence to the world-power status of his Reich", Habermas wrote: "Since Hillgruber does not use the verb in the subjunctive, one does not know whether the historian has adopted the perspective of the particulars this time too". [32]

Habermas wrote: "The unconditional opening of the Federal Republic to the political culture of the West is the greatest intellectual achievement of our postwar period; my generation should be especially proud of this. This event cannot and should not be stabilized by a kind of NATO philosophy colored with German nationalism. The opening of the Federal Republic has been achieved precisely by overcoming the ideology of Central Europe that our revisionists are trying to warm up for us with their geopolitical drumbeat about "the old geographically central position of the Germans in Europe" (Stürmer) and "the reconstruction of the destroyed European Center" (Hillgruber). The only patriotism that will not estrange us from the West is a constitutional patriotism." [33]

The so-called Historikerstreit ("Historians' Quarrel") was not at all one-sided, because Habermas was himself attacked by scholars like Joachim Fest, [34] Hagen Schulze, [35] Horst Möller, [36] Imanuel Geiss [37] and Klaus Hildebrand. [38] In turn, Habermas was supported by historians such as Martin Broszat, [39] Eberhard Jäckel, [40] Hans Mommsen [41] and Hans-Ulrich Wehler. [42]

Habermas and Derrida

Habermas and Jacques Derrida engaged in a series of disputes beginning in the 1980s and culminating in a mutual understanding and friendship in the late 1990s that lasted until Derrida's death in 2004. [43] They originally came in contact when Habermas invited Derrida to speak at The University of Frankfurt in 1984. The next year Habermas published "Beyond a Temporalized Philosophy of Origins: Derrida" in The Philosophical Discourse of Modernity in which he described Derrida's method as being unable to provide a foundation for social critique. [44] Derrida, citing Habermas as an example, remarked that, "those who have accused me of reducing philosophy to literature or logic to rhetoric ... have visibly and carefully avoided reading me". [45] After Derrida's final rebuttal in 1989 the two philosophers did not continue, but, as Derrida described it, groups in the academy "conducted a kind of 'war', in which we ourselves never took part, either personally or directly". [43]

At the end of the 1990s, Habermas approached Derrida at a party held at an American university where both were lecturing. They then met at Paris over dinner, and participated afterwards in many joint projects. In 2000 they held a joint seminar on problems of philosophy, right, ethics, and politics at the University of Frankfurt. [43] In December 2000, in Paris, Habermas gave a lecture entitled "How to answer the ethical question?" at the Judeities. Questions for Jacques Derrida conference organized by Joseph Cohen and Raphael Zagury-Orly. Following the lecture by Habermas, both thinkers engaged in a very heated debate on Heidegger and the possibility of Ethics. The conference volume was published at the Editions Galilée (Paris) in 2002, and subsequently in English at Fordham University Press (2007).

In the aftermath of the September 11 attacks, Derrida and Habermas laid out their individual opinions on 9/11 and the War on Terror in Giovanna Borradori's Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida. In early 2003, both Habermas and Derrida were very active in opposing the coming Iraq War; in a manifesto that later became the book Old Europe, New Europe, Core Europe , the two called for a tighter unification of the states of the European Union in order to create a power capable of opposing American foreign policy. Derrida wrote a foreword expressing his unqualified subscription to Habermas's declaration of February 2003 ("February 15, or, What Binds Europeans Together: Plea for a Common Foreign Policy, Beginning in Core Europe") in the book, which was a reaction to the Bush administration's demands upon European nations for support in the coming Iraq War. [46] Habermas has offered further context for this declaration in an interview.[ citation needed ]

Religious dialogue

Habermas' attitudes toward religion have changed throughout the years. Analyst Phillippe Portier identifies three phases in Habermas' attitude towards this social sphere: the first, in the decade of 1980, when the younger Jürgen, in the spirit of Marx, argued against religion seeing it as an "alienating reality" and "control tool"; the second phase, from the mid-1980s to the beginning of the 21st Century, when he stopped discussing it and, as a secular commentator, relegated it to matters of private life; and the third, from then until now, when Habermas has recognized the positive social role of religion. [47]

In an interview in 1999 Habermas had stated:

For the normative self-understanding of modernity, Christianity has functioned as more than just a precursor or catalyst. Universalistic egalitarianism, from which sprang the ideals of freedom and a collective life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Up to this very day there is no alternative to it. And in light of the current challenges of a post-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk. [48] [49] [50] [51]

The original German (from the Habermas Forum website) of the disputed quotation is:

Das Christentum ist für das normative Selbstverständnis der Moderne nicht nur eine Vorläufergestalt oder ein Katalysator gewesen. Der egalitäre Universalismus, aus dem die Ideen von Freiheit und solidarischem Zusammenleben, von autonomer Lebensführung und Emanzipation, von individueller Gewissensmoral, Menschenrechten und Demokratie entsprungen sind, ist unmittelbar ein Erbe der jüdischen Gerechtigkeits- und der christlichen Liebesethik. In der Substanz unverändert, ist dieses Erbe immer wieder kritisch angeeignet und neu interpretiert worden. Dazu gibt es bis heute keine Alternative. Auch angesichts der aktuellen Herausforderungen einer postnationalen Konstellation zehren wir nach wie vor von dieser Substanz. Alles andere ist postmodernes Gerede.

Jürgen Habermas, Zeit der Übergänge (2001), p. 174f.

This statement has been misquoted in a number of articles and books, where Habermas instead is quoted for saying:

Christianity, and nothing else, is the ultimate foundation of liberty, conscience, human rights, and democracy, the benchmarks of Western civilization. To this day, we have no other options. We continue to nourish ourselves from this source. Everything else is postmodern chatter. [52]

In his book Zwischen Naturalismus und Religion (Between Naturalism and Religion, 2005), Habermas stated that the forces of religious strength, as a result of multiculturalism and immigration, are stronger than in previous decades, and, therefore, there is a need of tolerance which must be understood as a two-way street: secular people need to tolerate the role of religious people in the public square and vice versa. [53] [54]

In early 2007, Ignatius Press published a dialogue between Habermas and the then Prefect of the Congregation for the Doctrine of the Faith of the Holy Office Joseph Ratzinger (elected as Pope Benedict XVI in 2005), entitled The Dialectics of Secularization . The dialogue took place on January 14, 2004 after an invitation to both thinkers by the Catholic Academy of Bavaria in Munich. [55] It addressed contemporary questions such as:

In this debate a shift of Habermas became evident—in particular, his rethinking of the public role of religion. Habermas stated that he wrote as a "methodological atheist," which means that when doing philosophy or social science, he presumed nothing about particular religious beliefs. Yet while writing from this perspective his evolving position towards the role of religion in society led him to some challenging questions, and as a result conceding some ground in his dialogue with the future Pope, that would seem to have consequences which further complicated the positions he holds about a communicative rational solution to the problems of modernity. Habermas believes that even for self-identified liberal thinkers, "to exclude religious voices from the public square is highly illiberal." [56]

Though, in the first period of his career, he began as a skeptic of any social usefulness of religion, he now believes there is a social role and utilitarian moral strength in religion, and notably, that there is a necessity of Judeochristian ethics in culture. [57]

In addition, Habermas has popularized the concept of "post-secular" society, to refer to current times in which the idea of modernity is perceived as unsuccessful and at times, morally failed, so that, rather than a stratification or separation, a new peaceful dialogue and coexistence between faith and reason must be sought in order to learn mutually. [58]

Socialist dialogue

Habermas has sided with other 20th-century commentators on Marx such as Hannah Arendt who have indicated concerns with the limits of totalitarian perspectives often associated with Marx's apparent over-estimation of the emancipatory potential of the forces of production. Arendt had presented this in her book The Origins of Totalitarianism and Habermas extends this critique in his writings on functional reductionism in the life-world in his Lifeworld and System: A Critique of Functionalist Reason . As Habermas states:

…traditional Marxist analysis… today, when we use the means of the critique of political economy… can no longer make clear predictions: for that, one would still have to assume the autonomy of a self-reproducing economic system. I do not believe in such an autonomy. Precisely for this reason, the laws governing the economic system are no longer identical to the ones Marx analyzed. Of course, this does not mean that it would be wrong to analyze the mechanism which drives the economic system; but in order for the orthodox version of such an analysis to be valid, the influence of the political system would have to be ignored. [16]

Awards

Major works

See also

Related Research Articles

The following outline is provided as an overview of and topical guide to critical theory:

German philosophy, here taken to mean either (1) philosophy in the German language or (2) philosophy by Germans, has been extremely diverse, and central to both the analytic and continental traditions in philosophy for centuries, from Gottfried Wilhelm Leibniz through Immanuel Kant, Georg Wilhelm Friedrich Hegel, Arthur Schopenhauer, Karl Marx, Friedrich Nietzsche, Martin Heidegger and Ludwig Wittgenstein to contemporary philosophers. Søren Kierkegaard is frequently included in surveys of German philosophy due to his extensive engagement with German thinkers.

Public sphere area in social life

The public sphere is an area in social life where individuals can come together to freely discuss and identify societal problems, and through that discussion influence political action. Such a discussion is called public debate and is defined as the expression of views on matters that are of concern to the public—often, but not always, with opposing or diverging views being expressed by participants in the discussion. Public debate takes place mostly through the mass media, but also at meetings or through social media, academic publications and government policy documents. The term was originally coined by German philosopher Jürgen Habermas who defined "the public sphere as a virtual or imaginary community which does not necessarily exist in any identifiable space". Communication scholar Gerard A. Hauser defines it as "a discursive space in which individuals and groups associate to discuss matters of mutual interest and, where possible, to reach a common judgment about them". The public sphere can be seen as "a theater in modern societies in which political participation is enacted through the medium of talk" and "a realm of social life in which public opinion can be formed".

The Historikerstreit was an intellectual and political controversy in the late 1980s in West Germany about how best to remember Nazi Germany and the Holocaust. The Historikerstreit spanned the years 1986–89, and pitted right-wing against left-wing intellectuals.

Discourse ethics refers to a type of argument that attempts to establish normative or ethical truths by examining the presuppositions of discourse. Variations of this argument have been used in the establishment of egalitarian ethics, as well as libertarian ethics.

Communicative rationality

Communicative rationality or communicative reason is a theory or set of theories which describes human rationality as a necessary outcome of successful communication. In particular, it is tied to the philosophy of German philosophers Karl-Otto Apel and Jürgen Habermas, and their program of universal pragmatics, along with its related theories such as those on discourse ethics and rational reconstruction. This view of reason is concerned with clarifying the norms and procedures by which agreement can be reached, and is therefore a view of reason as a form of public justification.

<i>Between Facts and Norms</i> book by Jürgen Habermas

Between Facts and Norms is a 1992 book on deliberative politics by the German political philosopher Jürgen Habermas. The culmination of the project that Habermas began with The Structural Transformation of the Public Sphere in 1962, it represents a lifetime of political thought on the nature of democracy and law.

Instrumental and value-rational action are classic names scholars use to identify two kinds of behavior that human intelligence permits our species alone--homo sapiens, the knowing animal--to engage in. Scholars call means that "work" as tools, instrumental action, and ends that are "right" as legitimate ends, value-rational action.

<i>The Structural Transformation of the Public Sphere</i> book by Jürgen Habermas

The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society is a 1962 book by the philosopher Jürgen Habermas. It was translated into English in 1989 by Thomas Burger and Frederick Lawrence. An important contribution to modern understanding of democracy, it is notable for "transforming media studies into a hard-headed discipline."

In sociology, communicative action is cooperative action undertaken by individuals based upon mutual deliberation and argumentation. The term was developed by German philosopher-sociologist Jürgen Habermas in his work The Theory of Communicative Action.

<i>The Theory of Communicative Action</i> book by Jürgen Habermas

The Theory of Communicative Action is a two-volume 1981 book by Jürgen Habermas, in which the author continues his project of finding a way to ground "the social sciences in a theory of language", which had been set out in On the Logic of the Social Sciences (1967). The two volumes are Reason and the Rationalization of Society, in which Habermas establishes a concept of communicative rationality, and Lifeworld and System: A Critique of Functionalist Reason, in which Habermas creates the two level concept of society and lays out the critical theory for modernity.

Giovanna Borradori is Professor of Philosophy and Media Studies at Vassar College. Borradori is a specialist in Social and political theory, Aesthetics, and the philosophy of terrorism. A crucial focus of her work is fostering new avenues of communication between rival philosophical lineages, including the analytical and Continental traditions, liberalism and communitarianism, as well as deconstruction and Critical Theory. To invigorate this exchange, she pioneered the scholarly interview as a new philosophical genre.

Michael Stürmer is a right-wing German historian arguably best known for his role in the Historikerstreit of the 1980s, for his geographical interpretation of German history and for an admiring 2008 biography of the Russian politician Vladimir Putin.

Postsecularism refers to a range of theories regarding the persistence or resurgence of religious beliefs or practices in the present. The "post-" may refer to after the end of secularism or after the beginning of secularism.

<i>The Philosophical Discourse of Modernity</i> book

The Philosophical Discourse of Modernity: Twelve Lectures is a 1985 book by Jürgen Habermas, in which the author reconstructs and deals in depth with a number of philosophical approaches to the critique of modern reason and the Enlightenment "project" since Georg Wilhelm Friedrich Hegel and Friedrich Nietzsche, including the work of 20th century philosophers Max Horkheimer, Theodor Adorno, Martin Heidegger, Michel Foucault, Jacques Derrida, Cornelius Castoriadis and Niklas Luhmann. The work is regarded as an important contribution to Frankfurt School critical theory. It has been characterized as a critical evaluation of the concept of world disclosure in modern philosophy.

Andrew Arato is a Professor of Political and Social Theory in the Department of Sociology at The New School, best known for his influential book Civil Society and Political Theory, coauthored with Jean L. Cohen. He is also known for his work on critical theory, constitutions, and was from 1994 to 2014 co-editor of the journal Constellations with Nancy Fraser.

2004 in philosophy

Critical theory Philosophy that sociological understandings primarily use should be social reform

Critical theory is the reflective assessment and critique of society and culture by applying knowledge from the social sciences and the humanities. As a term, critical theory has two meanings with different origins and histories: the first originated in sociology and the second originated in literary criticism, whereby it is used and applied as an umbrella term that can describe a theory founded upon critique; thus, the theorist Max Horkheimer described a theory as critical insofar as it seeks "to liberate human beings from the circumstances that enslave them."

Cristina Lafont is a professor of philosophy at Northwestern University. Her current research focuses on normative questions in political philosophy concerning democracy and citizen participation, global governance, human rights, religion and politics. She works in a framework of deliberative democratic theory, where she defends a participatory construal of the democratic ideal against proposals to insulate political decision making from the influence of the citizenry. This conception requires the citizens to respect the priority of public reason over religious or otherwise comprehensive views in their political deliberations in the public sphere. At the level of global governance, she argues against the current state-centric understanding of human rights obligations because of the protection gaps it leaves open. Instead, she advocates a more ambitious construal of the responsibility to protect (R2P) human rights, which she interprets as a provisional duty of the international community as a whole until appropriate institutions are in place to close these gaps. Lafont is also widely known for her work in Critical Theory, especially for her critical elaboration of themes in the philosophy of Jürgen Habermas. Cristina Lafont’s earlier philosophical work in the philosophy of language of Heidegger’s hermeneutics issues in her identification of a specific form of “linguistic turn” in post-Kantian German philosophy between Hamann and Habermas. The upshot is that the systematic idealistic and constructivist tendency of this tradition is owed to a specific set of assumptions in its linguistic philosophy. In this work, she applies select tools from the theory of meaning developed in analytic philosophy of language to foundational issues from German Continental philosophy. This approach enables fruitful and precise comparisons between, e.g., Robert Brandom’s inferentialist framework and hermeneutics or Habermas’ theory of communicative action. One central tenet of Lafont’s philosophical work that runs throughout these otherwise very different works is her interest in the necessary conditions for normative rational criticism and reasoned change on this basis. This motivates her insistence on the need for realist correctives of the idealism characteristic of German philosophy of language as much as it is behind her critical examination of principles of public reason in deliberative democracy and as it drives her research in human rights.

References

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Further reading

A recent analysis which underscores the aesthetic power of intersubjective communication in Habermas's theory of communicative action.
A highly regarded interpretation in English of Habermas's earlier work, written just as Habermas was developing his full-fledged communication theory.
A clear account of Habermas' early philosophical views.
A recent, brief introduction to Habermas, focusing on his communication theory of society.
Discussing Habermas' legal philosophy in the 1992 original German edition of Between Facts and Norms .
A recent and comprehensive introduction to Habermas' mature theory and its political implications both national and global.
Awards
Preceded by
Norbert Elias
Theodor W. Adorno Award
1980
Succeeded by
Günther Anders
Preceded by
William Heinesen
Sonning Prize
1987
Succeeded by
Ingmar Bergman
Preceded by
Anthony Giddens
Princess of Asturias Award
for Social Sciences

2003
Succeeded by
Paul Krugman
Preceded by
Tamao Yoshida
Kyoto Prize in Arts and Philosophy
2004
Succeeded by
Nikolaus Harnoncourt
Preceded by
Julia Kristeva
Holberg Prize
2005
Succeeded by
Shmuel Eisenstadt
Preceded by
Daniel Dennett
Erasmus Prize
2013
Succeeded by
Frie Leysen
Preceded by
Fernando Henrique Cardoso
Kluge Prize
2015
With: Charles Taylor
Succeeded by
Drew Gilpin Faust