Recovering Ethical Life: Jürgen Habermas and the Future of Critical TheoryPsychology Press, 1995 - 249 էջ Reading across the whole range of Habermas' work, this book traces the development of the theory of communicative reason from its inception to its defence against postmodernism. Bernstein's analyses are always problem centred and thematic rather than textual, making this a major contribution to the critical literature on Habermas. |
Բովանդակություն
LIBERTY AND THE IDEAL SPEECH SITUATION | 35 |
NARRATIVE | 58 |
ON | 88 |
THE GENERALIZED OTHER CONCRETE OTHERS | 136 |
ON MODERNITY | 159 |
LANGUAGE WORLDDISCLOSURE AND JUDGMENT | 197 |
Notes | 235 |
| 247 | |
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abstract acknowledge Adorno aesthetic analysis argument attempt autonomy become beliefs Benhabib binding Castoriadis causality of fate Chapter cognitive communicative action communicative reason conceive conception concrete consensus constitutive constraints critical theory critique culture dialectic diremption discourse ethics distinction domination Durkheim empirical entails fallibilism force Foucault fundamental ground Habermas Habermas's Habermas's theory Habermasian Hegel hence hermeneutic Horkheimer human idea ideal speech situation individual instrumental rationality interaction intersubjective judgment Jürgen Habermas justice Kant Kant's Kantian language lifeworld linguistic logic Marxist meaning moral norms municative narrative need interpretations nihilism notion object oriented particular performative contradiction perspective philosophy political possible practices praxis presupposes problem procedure psychoanalysis public sphere question rationality recognition reflective relation requires reveals Rousseau self-consciousness self-reassurance self-reflection sense social solidarity structure superego theoretical thesis thought tion tradition transcendental transfiguration truth understanding universal universalistic unlimited communication community validity claims value pluralism
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Էջ 238 - Act in such a way that you always treat humanity, whether in your own person or in the person of any other, never simply as a means, but always at the same time as an end.