From Transcendental to Originary Philosophy (original) (raw)
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Theorising Modernity - SOC3705
This essay consisted of two sections. In both these sections I will explain theories of Max Weber from the perspective of Jurgen Habermas. The first section deals with Weber’s notion of rationalisation. Here I will start off by very briefly introducing the two theorists. I will then describe the concept rationality. Weber posited four types of rationality, these being practical, theoretical, substantive and formal rationality. I will give an explanation of the types of rationality. After some insight into Weber’s rationalisation, I will look at how Habermas viewed Weber’s concept of rationalisation. In the second section I will look at colonising of the lifeworld by the system. I will explain the different structures that the lifeworld consists of, namely, culture, society or community and personality. Then I will touch on the meaning of colonisation and the antagonistic system. Finally, I will address Habermas’s view of Weber’s ideas of colonising of the lifeworld. My focus will be on modernity causing conflict, pathologies arising due to colonisation and reversing the process of colonisation, for the mutual benefit of the lifeworld and the system. According to Weber, rationalisation is a western concept with potential to increase and limit human freedom. Let us now look at Habermas’s perspective of Weber’s theories.
SAGE Publications, 2015
The aim of this study is to discern intersections between the intellectual path of the young Habermas and the issues addressed by the Positivismusstreit, the dispute between Popper and Adorno about methodology in the social sciences. I will present two perspectives, focusing on different temporal moments and interpretative problems. First, I will investigate the young Habermas’ relationship to the intellectual tradition of the Frankfurt School: his views on philosophy and the social sciences, normative bases of critical theory and political attitudes. Second, I will reconstruct Habermas’ contemplation of the Positivismusstreit, in light of his social scientific research programme in the 1960s. The thesis supported is that Habermas developed a position diverging from those of Adorno and Horkheimer, and that his position reasserted the agenda of the ‘first critical theory’. This article highlight the discontinuity between the first and the second generation of the Frankfurt School, the constructive openness to other philosophical and sociological traditions, as well as the aporias of a theory of knowledge not yet oriented towards the programme of reconstructive sciences
This article starts from the immanent critique of Habermas’ theory of evolution by the younger generation of Critical Theorists and the change that Critical Theory has been undergoing in the wake of that critique. Against that background, it focuses specifically on Klaus Eder’s proposal to reformulate the theory of social evolution on the assumption that of all those belonging to that generation he has gone most meticulously into the theory of society. His critique of Habermas’ theory is reconstructed on the ontogenetic, the structuralist and normative dimensions in order to elucidate his notions of critique and the social evolution of practical reason. The deeper aim of this analysis was to enabled me to develop further my own theory of the constitution and organization or of the formation of society – what in the 1980s I called ‘the theory of sociation’ or, more precisely, ‘the theory of societalisation’ (Theorie der Vergesellschaftung).
Habermas and the other side of modernity 1
Generally, the issue of modernity is associated with the fate of reason in modern European history. Specifically modernity is related to how reason was conceived as a critical and emancipatory guide towards the ontological, social, political, technical and overall development of humanity. As Lawrence Cahoone, in his, From Modernism to Postmodernism, Abstract This essay tries to critique the concept of modernity through a discussion of Jürgen Habermas's communicative rationality and modernity as an unfinished project. Habermas tried to defend modernity conceived as communicative rationality by strengthening everyday communicative action against the instrumental rationality of the economy and the state. After considering the insights of transmodernist, African, feminist and intercultural thinkers on modernity, I will try to show how the conventional understanding of modernity as progressive and reflective fails to fully address issues of otherness and domination.