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son and second it represents an attempt to engage a section of the academic world viz philosophers in catholic universities who rarely appear on the radar of philosophers in mainstream de facto if not de jure secular institutions so despite what i will argue are severe shortcomings especially from a left political perspective this collection of brief exchanges is valuable if only as a brave attempt to challenge the self imposed constraints of current academia full review here posted by ali rizvi at 6 16 pm no comments labels reviews of habermas books monday november 08 2010 leadership and leitkultur by jürgen habermas since the end of august germany has been roiled by waves of political turmoil over integration multiculturalism and the role of the leitkultur or guiding national culture this discourse is in turn reinforcing trends toward increasing xenophobia among the broader population these trends have been apparent for many years in studies and survey data that show a quiet but growing hostility to immigrants yet it is as though they have only now found a voice the usual stereotypes are being flushed out of the bars and onto the talk shows and they are echoed by mainstream politicians who want to capture potential voters who are otherwise drifting off toward the right two events have given rise to a mixture of emotions that are no longer easy to locate on the scale from left to right a book by a board member of germany s central bank and a recent speech by the german president it all began with the advance release of provocative excerpts from germany does away with itself a book that argues that the future of germany is threatened by the wrong kind of immigrants especially from muslim countries in the book thilo sarrazin a politician from the social democratic party who sat on the bundesbank board develops proposals for demographic policies aimed at the muslim population in germany he fuels discrimination against this minority with intelligence research from which he draws false biological conclusions that have gained unusually wide publicity in sharp contrast to the initial spontaneous objections from major politicians these theses have gained popular support one poll found that more than a third of germans agreed with mr sarrazin s prognosis that germany was becoming naturally more stupid on average as a result of immigration from muslim countries after half hearted responses in the press by a handful of psychologists who left the impression that there might be something to these claims after all there was a certain shift in mood in the news media and among politicians toward mr sarrazin it took several weeks for armin nassehi a respected sociologist to take the pseudoscientific interpretation of the relevant statistics apart in a newspaper article he demonstrated that mr sarrazin adopted the kind of naturalizing interpretation of measured differences in intelligence that had already been scientifically discredited in the united states decades ago full article here posted by ali rizvi at 4 51 pm no comments labels habermas in news thursday february 04 2010 a postsecular world society an interview with jürgen habermas a postsecular world society an interview with jürgen habermas from the immanent frame excerpt our western self understanding of modernity emerged from the confrontation with our own traditions the same dialectic between tradition and modernity repeats itself today in other parts of the world there too one reaches back to one s own traditions to confront the challenges of societal modernization rather than to succumb to them against this background intercultural discourses about the foundations of a more just international order can no longer be conducted one sidedly from the perspective of first borns these discourses must become habitual sich einspielen under the symmetrical conditions of mutual perspective taking if the global players are to finally bring their social darwinist power games under control the west is one participant among others and all participants must be willing to be enlightened by others about their respective blind spots if we were to learn one lesson from the financial crisis it is that it is high time for the multicultural world society to develop a political constitution click here to read the remainder of this interview pdf thanks to thomas gregersen for the link posted by ali rizvi at 11 01 am 1 comment labels interviews with habermas saturday december 19 2009 habermas on ethics morality and european identity habermas on ethics morality and european identity author russell keat a affiliation a school of social and political science university of edinburgh uk abstract this paper examines habermas s theoretical account of ethical as distinct from moral reasoning in politics presented in between facts and norms and considers its possible application to his later discussion of european identity and the need for political union to address the impact of globalisation and the threat posed by neoliberalism it argues that this practical application of the theory point to serious defects in it a failure to show that ethics differs from morality in being inseparable from identity and an inability to explain how a genuinely rational debate about the specifically ethical dimensions of political issues can be conducted it concludes by considering the relationship between habermas s view of the place of ethics in political reasoning and debates about neutrality and perfectionism in liberal theory including dobson s recent argument in supranational citizenship that different principles should operate at different levels of governance source posted by ali rizvi at 1 33 pm no comments labels articles on habermas saturday december 12 2009 science as instrumental reason heidegger habermas abstract in modern continental thought natural science is widely portrayed as an exclusively instrumental mode of reason the breadth of this consensus has partly preempted the question of how it came to persuade the process of persuasion as it played out in germany can be explored by reconstructing the intellectual exchanges among three twentieth century theorists of science heidegger habermas and werner heisenberg taking an iconic heisenberg as a kind of limiting case of the scientist heidegger and habermas each found themselves driven to place new constraints on their previously more capacious assessments of science especially its capacity to reflect on its method tracing how that happened through archival and historical contextualization and close readings of their texts lets us make visible heidegger and habermas s intellectual affinities and argumentative parallels which derived not only from their shared grounding in earlier reactions against positivism but also from confrontation with contemporary events the latter included for heidegger the rise of a technically powerful science exemplified by nuclear physics and for habermas post world war ii controversies over science technology and their socially critical possibilities full article here posted by ali rizvi at 2 55 pm 2 comments labels articles on habermas tuesday november 03 2009 habermas s later pragmatist turn habermas s later pragmatist turn by ali rizvi robert brandom describes pragmatism as a movement centered on the primacy of the practical this primacy of practice over theory is manifested in habermas s writings in two ways first it emerges in his lifelong insistence on the primacy of know how what he often calls intuitive knowledge over know that this is a key heideggerian distinction which habermas uses in his theoretical analyses and his formal pragmatics as well as in developing his social theory second it is manifested in habermas s rejection of what he calls the spectator model of knowledge and his insistence that action has cognitive significance in other words that our way of acting is also our way of knowing the world this is also derived from heidegger s notion of being in the world habermas has always been a pragmatist in the senses mentioned above but after knowledge and human interest khi he did not pay much attention to issues in theoretical philosophy therefore with his truth and justification tj he wanted to amend this situation in tj habermas went back to revive the weak naturalism he espoused in khi and in so doing he aimed to achieve two things first he wished to relate his theoretical enterprise both to his formal pragmatics and to his theory of communicative action second he wanted to overcome certain impasses and aporias that his theories of communicative action and social evolution face his renewed emphasis on pragmatic themes is of crucial importance to both these endeavors in khi habermas tried to marry kantian transcendentalism with naturalism in the broad sense of the term by maintaining a distinction between subjective objective nature and nature in itself this according to habermas and his critics led to an aporia similar to the one that kant faced when making a distinction between phenomenon and noumenon the aporia is this in order to maintain the distinction between subjective objective nature and nature in itself it appears necessary to have a glimpse behind the stage set by the human mind tj 22 but to do this would be to violate the basic assumption of post metaphysics which is something that habermas wanted to avoid at any cost in tj however habermas aims to show that the afore mentioned aporia is not so much a result of attempting to marry a transcendental approach to naturalism but is rather the result of a representationalism which must be abandoned in the wake of pragmatism representationalism conceives knowledge in terms of a two way relation between subject and object where access to what is beyond the object must be conceived in terms of a glimpse behind the constitution of the human mind however if knowledge is considered in pragmatic terms and if we consequently abandon the representational model of knowledge and give action its cognitive due we can transcend this aporia habermas claims that this requires the adoption of what he calls a non classical form of realism in developing his formal pragmatics and theory of communicative action habermas initially tried to go beyond the representational model of knowledge replacing the two way model of representation with a three way model in which an actor tries to reach an understanding with another actor about something in the world similarly in his theory of communicative action habermas conceptualized objectivity as a condition of reaching an understanding between two or more interlocutors however this theory of objectivity is a far cry from our own realist intuitions about the world and so habermas s renewed emphasis on pragmatism leads him to reconsider and deepen this model the world is not only a condition of mutual understanding but is also something we encounter in pursuing actions we experience the resistance of reality when our plans are frustrated we experience its cooperation when we are able to fulfil our plans of action the world that we experience in pursuing our material goals is beyond objectification because objectification involves mind and not being in the world as such and so we are able to get a glimpse into the existence and reality of a world beyond our objectification albeit through our actions and not through our minds this world which is beyond the world of our objectification is nothing but nature in itself thus we gain access to nature in itself in this model not on the level of perceptions of mind but through disclosures of action this in turn helps us overcome the aporia mentioned above of having to glimpse beyond the stage set by the human mind without having to relinquish the distinction between subjective world objective world and nature in itself the distinction is pertinent on the level of mind but on the level of action we experience something which is beyond the distinctions which are made indispensible within the bounds of our mind and our language here the world overwhelms us in a way and we experience its resistance or cooperation on an immediate direct and unmediated level the resistance or cooperation of the world that we face at the pragmatic level must also feed back to our linguistic and mental apparatus this suggests that our mental and linguistic apparatuses have also developed under the constraints of reality even if the constraint is an indirect one this suggests a way out of contextualism that haunts any serious version of transcendentalism and linguistic turn habermas now claims that if our conceptual apparatus has developed under the constraints of reality which has been shown to be a reality that resists us and is beyond the whims and caprice of our individual or communal desires then we must take the continued viability of our conceptual repertoire as proof of their objectivity this pulls the rugs from under the feet of any contextualism however this doesn t entail a return to conceptual realism as the constraint on our conceptual apparatus is an indirect one and there is a certain distance between the constraints of reality and the workings of our language and our conceptual apparatus habermas calls it half transcendence in this way in habermas s later theoretical philosophy pragmatism plays a crucial role in combining transcendentalism and naturalism on the one hand and realism and transcendentalism on the other references aboulafia mitchell myra bookman and catherine kemp eds habermas and pragmatism london routledge 2002 brandom robert pragmatics and pragmatisms in hilary putnam pragmatism and realism eds james conant and ursula m zeglen 40 58 london routledge 2002 jürgen habermas knowledge and human interests trans jeremy j shapiro london heinemann 1972 habermas jürgen a postscript to knowledge and human interests philosophy of social sciences 3 1973 157 189 habermas jürgen on the pragmatics of communication ed maeve cooke cambridge ma mit press 1998 habermas jürgen on the pragmatics of social interaction preliminary studies in the theory of communicative action trans barbara fultner cambridge ma mit press 2001 habermas jürgen transcendence from within transcendence in this world in religion and rationality essays on reason god and modernity 67 94 ed eduardo mendieta cambridge ma mit press 2002 habermas jürgen truth and justification ed and trans barbara fultner cambridge ma mit press 2003 habermas jürgen zwischen naturalismus und religion philosophische aufsätze frankfurt am main suhrkamp verlag 2005 why no translation habermas jürgen the language game of responsible agency and the problem of free will how can epistemic dualism be reconciled with ontological monism trans joel anderson philosophical explorations an international journal of the philosophy of mind and action 10 1 march 2007 mcdowell john mind and world cambridge ma harvard university press 1996 mcdowell john experience the wo...
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