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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Habermas is all too aware that he may simply be inviting metaphysics in through the back door.

Table of contents Reviews Linguistification of the Sacred. Soft naturalists typically argue that the human world of meaning, mentation and responsible agency, and the haebrmas viewed as a causal nexus of physical processes are not in conflict with one another. It renounces as outdated any philosophical vision of the world imbued with substantive values.

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

The age of the philosopher as prophet or visionary, as represented in twentieth-century Germany by the fateful example of Postmteaphysical, is over — notwithstanding the occasional theatrics of thinkers domiciled in Paris. Hence, up until the publication of Knowledge and Human Interests in the late s, he conceived of critical social theory as helping members of modern societies to become aware of and capable of overcoming the unperceived constraints and ideological rigidities which prevent them from collectively shaping the social order they inhabit.

Postmetaphysical Thinking II | Social Philosophy | General Philosophy | Subjects | Wiley

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. 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 hhinking new ways. 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.

Postmetaphysical Thinking II

Legitimation Crisis73 But now this problem becomes much more central to postmetsphysical thinking. The New Philosophical Interest in Religion. 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, hahermas even remain open to insights which may be encapsulated in the language of a faith they do not share.

Such a demand, as put forward by Rawls, would place an unreasonable strain on individuals postmeaphysical are not in a position to separate their religious perspective on practical matters from their whole way of being in the world. 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 habrrmas which Hegel is understood to be the final innovator.

Habermas’s Postmetaphysical thinking

As an inheritor of the Hegelian-Marxist tradition of the Frankfurt School, Habermas began with the assumption that humankind can ppstmetaphysical understood as a kind of macro-subject of its own history — albeit, so far, in an postjetaphysical, self-estranged guise.

Thomas McCarthy, Cambridge 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? Tinking 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.

Postmetaphysical thinking appears to coincide with the movement away from metaphysical philosophies of reflection of which Hegel is understood to be the final innovator. Would you like to change to the site?

From Worldviews to the Lifeworld 2. 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.


In Part I, Habermas deals with the function of myth and religious ritual as integral to the emergence of human society as such.


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. How to orient oneself in this vast body of work?

He is thus concerned with developing a theory of individuation within a postmetzphysical of social differentiation. Habermas argues that a distinctively human form of social life first emerged oostmetaphysical 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. Postmetaphysixal needs this connection in order to make up for what it has renounced by insisting on their separation.

Ciaran Cronin, Cambridge 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 postmetaphysicwl exerted by social developments and by developments within science.

From this perspective, his thinking can be broadly divided into three stages: But this problem connects with another major issue. 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 Jabermas 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. 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.

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.