By Axel Honneth, Hans Joas, Jeremy Gaines, Doris L. Jones
Those severe essays on J?rgen Habermas's significant contribution to sociological idea, the speculation of Communicative motion, supply an essential advisor for somebody attempting to take hold of that giant, tough, and significant paintings. The editors' advent lines the background of the reception of the paintings and identifies the most issues on which dialogue has centred: an idea of communicative rationality; a idea of motion in response to distinguishing communicative from instrumental cause; a two-level proposal of society that integrates lifeworld and procedure paradigms; and a severe thought of modernity intended to diagnose the sociopathologies of latest society. individuals: Jeffrey Alexander. Johann P. Arnason. Johannes Berger. G?nter Dux. J?rgen Habermas. Hans Joas. Hans-Peter Kr?ger. Thomas McCarthy. Herbert Schn?delbach. Martin Seel. Charles Taylor.
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Additional info for Communicative Action: Essays on Jürgen Habermas's The Theory of Communicative Action
This stock of overarching common properties in principle allows us to hope that we can generate a new 'We' -perspective. It is at this juncture that the highly original and interesting theory of rationality which Habermas develops comes to bear. Here, reason is not understood mono logically, but rather as a perfection of this process of reaching understanding in such a way that the ruptures in the commonly shared 'We' are supposedly repaired. By dint of the fact that we have to do here with ruptures in our common understanding, which are in turn bridged by more deeply rooted common properties, it makes sense to repair such ruptures in the commonly shared horizon.
At least not in principle. And even assuming that a purely reflexive problematization would be possible here, what immediately comes into view is the second delimitation of the possibility of an 'orderly, rationally controlled transition' 20 between the basic kinds of justification. Each of these transitions can be justified only from the vantage point which we have now adopted. Moral intervention into theoretical (or other) domains can be justified only in moral terms, and not with respect to the theoretical (or other) interconnections at which the critical intervention is aimed.
10 Habermas's theory thus opens up profitable and fruitful perspectives ~oth from theoretical and normative viewpoints. Yet, it is, to my mind, also 1mpaired by a severe weakness. This weakness can be described in various ways. The central problem, to my mind, is that the concept of reaching rational understanding is developed using a merely formal ethics of 30 Charles Taylor rationality. I would like to contrast such a formal ethics with a 'substantialist' ethics. Aristotle's philosophy could provide us with a paradigm for this: his ethics proceeds from a concept of the good life.