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The Philosophical Discourse of Modernity: Twelve Lectures (1985)

door Jürgen Habermas

Andere auteurs: Zie de sectie andere auteurs.

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The Philosophical Discourse of Modernity is a tour de force that has the immediacy and accessibility of the lecture form and the excitement of an encounter across, national cultural boundaries. Habermas takes up the challenge posed by the radical critique of reason in contemporary French poststructuralism. Tracing the odyssey of the philosophical discourse of modernity, Habermas's strategy is to return to those historical "crossroads" at which Hegel and the Young Hegelians, Nietzsche and Heidegger made the fateful decisions that led to this outcome. His aim is to identify and clearly mark out a road indicated but not taken: the determinate negation of subject-centered reason through the concept of communicative rationality. As The Theory of Communicative Action served to place this concept within the history of social theory, these lectures locate it within the history of philosophy. Habermas examines the odyssey of the philosophical discourse of modernity from Hegel through the present and tests his own ideas about the appropriate form of a postmodern discourse through dialogs with a broad range of past and present critics and theorists. The lectures on Georges Bataille, Michel Foucault, Jacques Derrida, and Cornelius Castoriadis are of particular note since they are the first fruits of the recent cross-fertilization between French and German thought. Habermas's dialogue with Foucault - begun in person as the first of these lectures were delivered in Paris in 1983 culminates here in two appreciative yet intensely argumentative lectures. His discussion of the literary-theoretical reception of Derrida in America - launched at Cornell in 1984 - issues here in a long excursus on the genre distinction between philosophy and literature. The lectures were reworked for the final time in seminars at Boston College and first published in Germany in the fall of 1985. -- from http://mitpress.mit.edu (August 22, 2011).… (meer)
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  luvucenanzo06 | Sep 7, 2023 |
Some incisive comments from Habermas:

Heidegger was limited by Husserl's phenomenological way of asking questions, a variant of Husserl, and insisted on Husserl's Intuitionism throughout his life. In a sense, it still adheres to the foundationalism of philosophy of consciousness. Heidegger confuses everyday life with art, rejects the question of science and experience, the uncertainty of his destiny with his blind obedience to something higher.

1. History of reason: the process of the formation of madness, and there is truth in madness. He later switched from hermeneutics to archaeology. "The subject, by turning everything around him into a subject, ultimately elevates himself to the universal reason of mankind." Monologue isolation. The humanities have also become intermediaries for disciplining forces; The subject-centered rationality gained the dominant position. Truth is a mechanism of exclusion.
2. Foucault's rules are insufficient to explain practice, and from episteme to power, knowledge-based dependence on power. Power comes from the philosophy of consciousness, which is only reversed and cannot get rid of the philosophy of the subject.

His own alternative path out of subject philosophy:

Communicative rationality and subject-centered rationality. The objective cognition paradigm of philosophy of consciousness should be replaced by the mutual understanding paradigm. The intersubjectivity of language establishment. The ontological distinction between a priori and experience disappears. Rational restructuring is aimed at the system of rules, not totality.
  Maristot | Aug 27, 2023 |
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» Andere auteurs toevoegen (8 mogelijk)

AuteursnaamRolType auteurWerk?Status
Jürgen Habermasprimaire auteuralle editiesberekend
Lawrence, Frederick G.VertalerSecundaire auteursommige editiesbevestigd
McCarthy, ThomasIntroductieSecundaire auteursommige editiesbevestigd
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The Philosophical Discourse of Modernity is a tour de force that has the immediacy and accessibility of the lecture form and the excitement of an encounter across, national cultural boundaries. Habermas takes up the challenge posed by the radical critique of reason in contemporary French poststructuralism. Tracing the odyssey of the philosophical discourse of modernity, Habermas's strategy is to return to those historical "crossroads" at which Hegel and the Young Hegelians, Nietzsche and Heidegger made the fateful decisions that led to this outcome. His aim is to identify and clearly mark out a road indicated but not taken: the determinate negation of subject-centered reason through the concept of communicative rationality. As The Theory of Communicative Action served to place this concept within the history of social theory, these lectures locate it within the history of philosophy. Habermas examines the odyssey of the philosophical discourse of modernity from Hegel through the present and tests his own ideas about the appropriate form of a postmodern discourse through dialogs with a broad range of past and present critics and theorists. The lectures on Georges Bataille, Michel Foucault, Jacques Derrida, and Cornelius Castoriadis are of particular note since they are the first fruits of the recent cross-fertilization between French and German thought. Habermas's dialogue with Foucault - begun in person as the first of these lectures were delivered in Paris in 1983 culminates here in two appreciative yet intensely argumentative lectures. His discussion of the literary-theoretical reception of Derrida in America - launched at Cornell in 1984 - issues here in a long excursus on the genre distinction between philosophy and literature. The lectures were reworked for the final time in seminars at Boston College and first published in Germany in the fall of 1985. -- from http://mitpress.mit.edu (August 22, 2011).

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