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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 world in reason and nature lecture and colloquium in münster 1999 münster lit 2000 mcdowell john towards rehabilitating objectivity in robert brandom ed rorty and his critics 109 123 malden ma blackwell 2000 renn joachim one world is enough european journal of social theory 3 4 2000 485 498 swindal james habermas s unconditional meaning without god pragmatism phenomenology and ultimate meaning ultimate reality and meaning 26 2 2003 126 149 2009 ali rizvi this is the english version of pragmatische wende in habermas handbuch leben werk wirkung herausgegeben von hauke brunkhorst regina kreide und cristina lafont verlag j b metzler stuttgart 2009 360 362 posted by ali rizvi at 11 44 am no comments labels rizvi on habermas audio with jürgen habermas charles taylor judith butler cornel west audio with jürgen habermas charles taylor judith butler cornel west from the conference on rethinking secularism the power of religion in the public sphere new york university october 22 2009 here the link courtesy of thomas posted by ali rizvi at 11 36 am no comments labels audios tuesday october 20 2009 the philosopher citizen by charles taylor jürgen habermas is one of the most prominent philosophers on the global scene of the last half century his work is of an impressive range and depth it would be impossible to sum it up in a short essay but i shall try to single out three facets of his extraordinary achievement which help throw light on his deserved fame and influence read full here posted by ali rizvi at 5 38 pm no comments labels articles on habermas wednesday september 23 2009 habermas and analytical marxism habermas and analytical marxism joseph heath university college university of toronto canada john roemer once described the intellectual foundations of analytical marxism as the recognition that despite having a valid core marxism rested upon outdated social science the solution he believed was to update the theory using state of the art methods of analytical philosophy and positivist social science if one takes this definition literally jürgen habermas early work qualifies as that of an analytical marxist yet although he developed his project in a way that was independent of the self identified analytical marxists there are important points of convergence in their views in particular in their efforts to update marxism both habermas and the analytical marxists managed to talk themselves out of being marxists in any recognizable sense of the term this is a noteworthy outcome given the differences in their points of departure this article tracks the intellectual history of these two movements in order to identify the tendencies that pushed this rather disparate group of theorists in the same direction key words analytical marxism capitalism egalitarianism exploitation functionalism jürgen habermas rational choice theory philosophy social criticism vol 35 no 8 891 919 2009 posted by ali rizvi at 10 27 pm no comments labels articles on habermas monday july 27 2009 the philosophy of jürgen habermas the philosophy of jürgen habermas a critical introduction uwe steinhoff jürgen habermas seeks to defend the enlightenment and with it an conception of reason against the post modern critique of reason on the one hand and against so called scientism which would include critical rationalism and the greater part of analytical philosophy on the other his objection to the former is that it is self contradictory and politically defeatist his objection to the latter is that thanks to a standard of rationality derived from the natural sciences or from weber s concept of purposive rationality it leaves normative questions to irrational decisions habermas wants to offer an alternative trying to develop a theory of communicative action that can clarify the normative foundations of a critical theory of society as well as provide a fruitful theoretical framework for empirical social research this study is a comprehensive and detailed analysis and sustained critique of habermas philosophical system since his pragmatist turn in the seventies it clearly and precisely depicts habermas long chain of arguments leading from an analysis of speech acts to a discourse theory of law and the democratic constitutional state along the way the study examines among other things habermas theory of communicative action transcendental and universal pragmatics and the argument from discourse ethics the consensus theory of truth habermas ideas on developmental psychology communicative pathologies and social evolution his theory of social order the analysis of the tensions between system and lifeworld his theory of modernity and his theory of deliberative democracy for all habermas students this study will prove indispensable sample chapter posted by ali rizvi at 11 09 pm no comments labels new books on habermas saturday july 18 2009 habermas honours honneth on his 60th birthday arbeit liebe anerkennung thanks to thomas for the link posted by ali rizvi at 11 04 pm no comments labels haberams occasional writings friday july 03 2009 a review of the future ofhuman nature byj urgen habermas here scroll down to read posted by ali rizvi at 1 47 am no comments labels reviews of habermas related books critical theory of world risk society a cosmopolitan vision critical theory of world risk society a cosmopolitan vision ulrich beck a critical theory of world risk society must address at least three questions 1 what is the basis of the critique what is critical about this critical theory the question of the normative horizon of the world risk society 2 what are the key theses and core arguments of this theory is it an empirical theory of society with critical intent 3 to what extent does this theory break with the automatisms of modernization and globalization which have taken on a life of their own and rediscover the openness of human action to the future at the beginning of the 21st century political perspectives cosmopolitan alternatives free download from here posted by ali rizvi at 1 37 am no comments labels articles on critical theory stanford encyclopedia entry on max horkheimer here posted by ali rizvi at 12 57 am no comments labels frankfurt school saturday june 20 2009 jürgen habermans on ralf dahrendorf german sociologist ralf dahrendorf died today at the age of 80 jan feddersen writes dahrendorf was the first intellectual star of the fledging bundesrepulik to seek and find acknowledgement abroad he also studied in usa received his first phd in 1952 for a dissertation on the concept of justice in the writings of karl marx in 1957 he obtained his habilitation recognition of the right to lecture in german univ...