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sopher begins his reasoning within the inherited world theory as a going concern he tentatively believes all of it but believes also that some unidentified portions are wrong he tries to improve clarify and understand the system from within he is the busy sailor adrift on neurath s boat theories and things p 72 i will try to note as much similarities between habermas and quine as i can think of or make up as their differences are already very well known and somewhat overstated 1 habermas agrees with quine on the need for the abandonment of first philosophy and as in quine in habermas as well it is the logical conclusion of a thoroughgoing naturalism 2 habermas would also agree with quine that we must start with the given although they would certainly disagree on the nature of this given furthermore habermas shares quine s tentative hypothetical and fallibilistic attitude towards truth claims or theory construction 3 habermas would also agree with quine that we do not have any archimedean point available to us and we develop our theory or raise validity claims from within the example of sailor and boat is also appropriate to describe habermas stance in this regard having noted above points let us quote quine a bit more naturalism sees natural science as an inquiry into reality fallible and corrigible but not answerable to any suprascientific tribunal and not in need of any justification beyond observation and the hypothetico deductive method theories and things p 72 this clearly shows what separates habermas from quine is the latter s scientism importantly quine contrasts his naturalism to suprascientific tribunal while habermas would contrast it with supernatural tribunal which implies that for habermas suprascientific is not supranatural posted by ali rizvi at 1 00 am no comments monday december 06 2004 habermas weak naturalism habermas weak naturalism our learning processes that are possible within the framework of sociocultural forms of life are in a sense simply the continuation of prior evolutionary learning process that in turn gave rise to our forms of life for then the structures that form the transcendental conditions of possibility of our kinds of learning process themselves turn out to be the result of less complex natural learning processes and thereby themselves acquire a cognitive content the continuation of learning process at a higher level however must be understood in the sense of a weak naturalism that makes no reductionistic claims a strongly naturalistic explanatory strategy aims to replace the conceptual analysis of practices of the lifeworld with a scientific neurological or biogenetic explanation of the achievements of the human brain in contrast weak naturalism contents itself with the basic background assumption with the basic background assumption that the biological endowment and the cultural way of life of homo sapiens have a natural origin and can in principle be explained in terms of evolutionary theory truth and justification pp 27 28 few off the cuff remarks need to edit and revise them later 1 habermas introduces his meta theoretical assumption of weak naturalism in the context of his attempt to preserve the distinction between world and innerworldly even after detranscendentalisation i e thoroughgoing naturalism in the sense of soft naturalism 2 the distinction between world and innerworldly requires some sort of distinction corresponding to kant s distinction between transcendental and empirical however habermas wants to do this without reverting back to kant s distinction between pure intelligible world and empirical world kant s realm of pure intelligence has been detranscendentalised that is brought back to this world 3 so habermas aims at a thoroughgoing detranscendentalisation without however surrendering the kantian distinction between transcendental and empirical which now takes the form of distinction between worldly and innerworldly 4 at this point habermas suggest that in order to preserve the kantian distinction we do not need to abandon naturalism what we need to get rid of is rather a representational model of knowledge 5 it is here that habermas introduces his weak naturalism as a meta theoretical assumption 6 the meta theoretical assumption is not about the purported conformity between mind independent world and the structure of mind the problem of the conformity of the structure of mind with reality belongs to the representational model of knowledge and becomes irrelevant after a thoroughgoing detranscendentalisation 7 what habermas needs to assume is rather a general notion that both world and mind are natural in the sense of soft naturalism 8 however after above assumption he needs to show that mind s spontaneity can be explained in naturalistic terms that is without referring back to the kantian distinction between intelligible and phenomenal world 9 if he can show the above it will strengthen his initial assumption in turn 10 thus on the one hand nature and culture are continuous in the sense that both are to be ultimately explained in natural terms in the sense of soft naturalism however we also need to explain discontinuity between them however without going back to the kantian dichotomy habermas believes that in order to do that he only needs to make one assumption and that is his assumption of weak naturalism continued from here posted by ali rizvi at 5 51 pm no comments morality law and deliberative democracy morality law and deliberative democracy an enquiry concerning jürgen habermas and karl otto apel s discursive programs of justification it is my overall critical thesis that neither habermas ́s programs nor apel ́s program succeed in fully overcoming the major immanent problems of the discourse ethics the first major immanent problem consists of the fact that the discourse ethics on the one hand reduces practical validity to be the outcome of a purely formal procedure but on the other hand strives to give substance moral relevance to this formal procedure the second problem concerns how these few transcendental fundamental norms can play a significant role in regard to all the substantial norms that are not transcendentally justified a thesis on habermas and apel by sigurd lauridsen can be downloaded from here posted by ali rizvi at 2 22 pm no comments sunday december 05 2004 heidegger and habermas an interesting article on habermas heidegger relation is available online heidegger s challenge and the future of critical theory the article seems to be a previous version of what finally appeared in habermas a critical reader edited by peter dews as heidegger s challenge and the future of critical theory nikolas kompridis i have not checked it though there is an interesting discussion of this paper here and here earlier i had come across another interesting article on heidegger s conception of freedom called primordial freedom the authentic truth of dasein in heidegger s being and time from here i have not thoroughly studied it yet but it might be very relevant to habermas heidegger debate also see this article which has been very fruitful for my pursuit of habermas heidegger connections christopher mcnicholls 1991 ontological freedom as the essence of dasein heidegger s overcoming of objectivism and subjectivism gnosis 3 4 1 33 posted by ali rizvi at 3 29 pm no comments friday december 03 2004 reason society and religion reason society and religion reflections on 11 september from a habermasian perspective andy wallace department of philosophy california state university sonoma ca usa i have two main objectives in this essay 1 to situate the events of 11 september within the context of the impact of modernization on religious consciousness and institutions and 2 to suggest albeit without adequate empirical support that militant islamic opposition to the west in general and the united states in particular is itself an effect of the peculiar path of modernization that has unfolded in the gulf region of the middle east over the last 200 years to develop my argument i draw upon habermas s theory of social evolution since this strategy requires explaining the key components of that theory i devote a good part of the article to this task the paper has five parts in parts one and two i criticize competing explanations of the events of 11 september from left right and center all these positions fail in one way or another to take seriously the religious significance of those events in part three i explain the six central dimensions of habermas s theory of social evolution 1 communicative rationality 2 communicative action 3 life world 4 system 5 social typology and 6 the systemic colonization of the life world in part four i examine the relation between religion and modernity in part five i examine the modernization processes in the gulf region of the middle east empirical evidence tentatively suggests that such a process has been one dimensional focusing on systemic complexity to the detriment of the communicative rationalization of the life world such evidence also indicates the existence of widespread systemic colonization of the life world if the empirical data are correct then we can explain the emergence of extreme militant islamic fundamentalism as an effect of a retarded development of those socio political structures necessary for the realization of communicative rationality apparently it can be downloaded for free from here at least i did posted by ali rizvi at 9 38 am 1 comment thursday december 02 2004 henrich s critique of habermas i need to consider henrich s critique of habermas in detail later but i want to make couple of brief points about henrich s critique as presented by peter dews dews writes recently however dieter henrich has claimed that the naturalistic strain in habermas s thought cannot be easily reconciled with his borrowings from the traditions of phenomenology and transcendental philosophy habermas claims that one of the tasks of contemporary philosophy is a hermeneutical exploration from within as it were of the structures of meaning which constitute the lifeworld but such a conception of shared meanings as constituting the condition of possibility of experience is hardly compatible with the efforts to achieve a naturalistic reduction of phenomena of meaning and consciousness which characterise analytical philosophy on henrich s view analytical naturalism has at least the merit of presenting a coherent anti metaphysics whereas habermas seems to be pulled in two directions at once naturalism and anti naturalism in habermas s philosophy elsewhere peter dews writes henrich argued that habermas philosophy finds itself torn between the contradictory tendencies of naturalism and transcendentalism habermas position he claimed is philosophically inconsistent because on the one hand it presupposes a pragmatic and socio scientific conception of language and communication and on the other hand also draws on the tradition of transcendental phenomenology in its elaboration of the concept of lifeworld the limits of disenchantment essays on contemporary european philosophy p 160 i want to make two brief comments on the above passages 1 henrich considers habermas attempt to combine naturalism with transcendentalism a contradiction while i consider it an innovation and investigate logic of any such enquiry in my thesis 2 it should be noted that when henrich talks of naturalism or analytical naturalism what he means is hard naturalism and does not seem to have considered the difference between hard naturalism and soft naturalism we have mentioned earlier here if this is true then it takes lot of sting out of henrich s criticism at the outset posted by ali rizvi at 9 43 am no comments wednesday december 01 2004 ein letzter gruß ein letzter gruß derridas klärende wirkung von jürgen habermas jacques derrida hat wie nur noch michel foucault den geist einer ganzen generation in bewegung gesetzt er hält diese generation bis heute in atem aber anders als foucault obwohl ein politischer denker wie dieser hat derrida die impulse seiner schüler in die bahnen eines exerzitiums gelenkt primär geht es ihm nicht um den inhalt einer lehre nicht einmal um die einübung in ein vokabular das einen neuen blick auf die welt erschließt darum geht es auch aber die einübung in das mikrologische lesen und das auffinden von spuren in texten die der zeit stand gehalten haben ist selbstzweck wie adornos negative dialektik so ist auch derridas dekonstruktion wesentlich eine praxis viele wussten von der schweren krankheit mit der derrida souverän umging der tod kam nicht unerwartet aber nun trifft er uns doch als ein plötzliches ein voreiliges ereignis es reißt uns aus der gewohnheit und dem gleichmut des alltags heraus gewiss wird der denker der seine ganze intellektuelle energie an die inständige lektüre großer texte verausgabt und der den vorrang der überlieferungsfähigen schrift vor der präsenz des gesprochenen wortes gefeiert hat in seinen eigenen texten weiterleben aber jetzt wissen wir dass uns derridas stimme und derridas gegenwart fehlen werden seinen lesern begegnet derrida als ein autor der jeden text solange gegen den strich liest bis er einen subversiven sinn preisgibt unter seinem unnachgiebigem blick zerfällt jeder zusammenhang in fragmente jeder vermeintlich feste boden gerät ins schwanken verrät einen doppelten boden die gewohnten hierarchien ordnungen und oppositionen eröffnen uns einen gegenläufigen sinn die welt in der wir zuhause zu sein scheinen ist unbewohnbar nicht von dieser welt bleiben wir fremde unter fremden zuletzt war die religiöse botschaft kaum noch chiffriert selten gibt es texte die den anonymen lesern auch das gesicht ihres autors so deutlich zu enthüllen scheinen tatsächlich gehört derrida aber zu den autoren die ihre leser bei der ersten persönlichen begegnung überraschen er war anders als man erwartete eine ungemein liebenswürdige fast elegante gewiss verletzbare und sensible aber gewandte und sobald er vertrauen gefasst hatte sympathisch offene eine freundliche und zur freundschaft bereite person ich bin froh dass derrida wieder vertrauen gefasst hat als wir uns hier in der nähe chicagos in evanston von wo aus ich ihm diesen letzten gruß zuschicke vor sechs jahren wiedersahen derrida ist adorno nie begegnet aber bei der verleihung des adorno preises hat er in der paulskirche eine rede gehalten die im gestus des denkens bis in die geheimen falten der romantischen traummotive adornos eigenem geist nicht hätte verwandter sein können die jüdischen wurzeln sind das verbindende element ihres denkens gershom scholem blieb für adorno eine herausforderung emmanuel levinas ist für derrida zu einem lehrer geworden derridas werk kann in deutschland auch deshalb eine klärende wirkung entfalten weil es sich den späten heidegger aneignet ohne an den mosaischen anfängen neuheidnisch verrat zu üben jürgen habermas ist em professor für philosophie an d...