Mimesis and Alterity a Particular History of the Senses Review Jstor

German sociologist and philosopher (born 1929)

Jürgen Habermas
Habermas in 2014
Born	(1929-06-18) 18 June 1929 (age 92) Gummersbach, Rhine Province, Prussia, Frg
Education	Academy of Bonn (PhD) University of Marburg (Dr. phil. hab.)
Spouse(s)	Ute Wesselhöft
Era	Gimmicky philosophy
Region	Western philosophy
School	Continental philosophy Disquisitional theory Neopragmatism[i]
Main interests	Epistemology Social theory Political theory Philosophy of law Rationalization Pragmatics Pragmatism
Notable ideas	Brave New World argument Communicative activeness Communicative rationality Constitutional patriotism Criticism of structuralism Criticism of discipline-centered reason Deliberative democracy Discourse ethics The Enlightenment as an unfinished project Instrumental and value-rational action Monological-dialogical ideals distinction[2] Performative contradiction Postsecularism Mail-metaphysical philosophy Rational reconstruction System–lifeworld distinction Structural transformation of the public sphere Universal pragmatics
Influences Weber Durkheim Mead Freud Marx Dilthey Parsons Kant Schelling Hegel Kierkegaard Apel Heidegger Piaget Horkheimer Adorno Marcuse Wittgenstein Peirce Austin Abendroth Dewey Rawls Rorty Bühler[3]
Influenced Offe Honneth Forst Gould McCarthy Hoppe Benhabib Fraser Friedman Kompridis Wilber Lafont
Signature

Jürgen Habermas (, ;^[4] German: [ˈjʏʁɡn̩ ˈhaːbɐmaːs];^{[5] [6]} born 18 June 1929) is a German philosopher and sociologist in the tradition of critical theory and pragmatism. His work addresses communicative rationality and the public sphere.

Associated with the Frankfurt School, Habermas's work focuses on the foundations of epistemology and social theory, the analysis of advanced capitalism and commonwealth, the rule of law in a critical social-evolutionary context, albeit within the confines of the natural law tradition,^[7] and contemporary politics, particularly German politics. Habermas's theoretical organization is devoted to revealing the possibility of reason, emancipation, and rational-critical advice latent in modern institutions and in the human capacity to deliberate and pursue rational interests. Habermas was known for his work on the concept of modernity, peculiarly with respect to the discussions of rationalization originally set forth by Max Weber. He has been influenced past American pragmatism, action theory, and poststructuralism.

Biography [edit]

Habermas was born in Gummersbach, Rhine Province, in 1929. He was born with a cleft palate and had corrective surgery twice during childhood.^[eight] Habermas argues that his oral communication disability made him recollect differently nigh the importance of deep dependence and of communication.^[nine]

As a young teenager, he was greatly affected by Earth War Two. Until his graduation from gymnasium, Habermas lived in Gummersbach, about Cologne. His father, Ernst Habermas, was executive director of the Cologne Chamber of Industry and Commerce, and was described by Habermas as a Nazi sympathizer and, from 1933, a member of the NSDAP. Habermas himself was a Jungvolkführer, a leader of the German Jungvolk, which was a section of the Hitler Youth. He was brought up in a staunchly Protestant milieu, his grandfather beingness the director of the seminary in Gummersbach. He studied at the universities of Göttingen (1949/fifty), Zurich (1950/51), and Bonn (1951–54) and earned a doctorate in philosophy from Bonn in 1954 with a dissertation written on the conflict between the absolute and history in Schelling's thought, entitled, Das Absolute und die Geschichte. Von der Zwiespältigkeit in Schellings Denken ("The Absolute and History: On the Schism in Schelling's Thought"). His dissertation commission included Erich Rothacker and Oskar Becker.^[ten]

From 1956 on, he studied philosophy and sociology under the disquisitional theorists Max Horkheimer and Theodor W. Adorno at the Goethe Academy Frankfurt's Institute for Social Research, only because of a rift between the ii over his dissertation—Horkheimer had made unacceptable demands for revision—likewise equally his own belief that the Frankfurt School had become paralyzed with political skepticism and disdain for mod culture,^[11] he finished his habilitation in political scientific discipline at the University of Marburg nether the Marxist Wolfgang Abendroth. His habilitation work was entitled Strukturwandel der Öffentlichkeit. Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft (published in English translation in 1989 as The Structural Transformation of the Public Sphere: An Enquiry into a Category of Conservative Lodge). It is a detailed social history of the development of the bourgeois public sphere from its origins in the 18th century salons up to its transformation through the influence of capital-driven mass media. In 1961 he became a Privatdozent in Marburg, and—in a move that was highly unusual for the German bookish scene of that time—he was offered the position of "extraordinary professor" (professor without chair) of philosophy at the Academy of Heidelberg (at the instigation of Hans-Georg Gadamer and Karl Löwith) in 1962, which he accustomed. In this aforementioned twelvemonth he gained his showtime serious public attention, in Germany, with the publication of his habilitation. In 1964, strongly supported past Adorno, Habermas returned to Frankfurt to take over Horkheimer's chair in philosophy and sociology. The philosopher Albrecht Wellmer was his banana in Frankfurt from 1966 to 1970.

He accepted the position of Managing director of the Max Planck Institute for the Study of the Scientific-Technical World in Starnberg (nearly Munich) in 1971, and worked there until 1983, two years after the publication of his magnum opus, The Theory of Communicative Action. He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in 1984.^[12]

Habermas then returned to his chair at Frankfurt and the directorship of the Institute for Social Inquiry. Since retiring from Frankfurt in 1993, Habermas has continued to publish extensively. In 1986, he received the Gottfried Wilhelm Leibniz Prize of the Deutsche Forschungsgemeinschaft , which is the highest honor awarded in German language research. He besides holds the position of "permanent visiting" professor at Northwestern University in Evanston, Illinois, and "Theodor Heuss Professor" at The New School, New York.

Habermas was awarded The Prince of Asturias Accolade in Social Sciences of 2003. Habermas was likewise the 2004 Kyoto Laureate^[xiii] in the Arts and Philosophy department. He traveled to San Diego and on 5 March 2005, every bit part of the University of San Diego'southward Kyoto Symposium, gave a spoken language entitled The Public Office of Organized religion in Secular Context, regarding the evolution of separation of church building and state from neutrality to intense secularism. He received the 2005 Holberg International Memorial Prize (about €520,000). In 2007, Habermas was listed as the seventh virtually-cited author in the humanities (including the social sciences) past The Times Higher Education Guide, ahead of Max Weber and behind Erving Goffman.^[xiv] Bibliometric studies demonstrate his standing influence and increasing relevance.^[fifteen]

Jürgen Habermas is the father of Rebekka Habermas, historian of German language social and cultural history and professor of modern history at the University of Göttingen.

Instructor and mentor [edit]

Habermas was a famed teacher and mentor. Among his virtually prominent students were the pragmatic philosopher Herbert Schnädelbach (theorist of discourse distinction and rationality), the political sociologist Claus Offe (professor at the Hertie School of Governance in Berlin), the social philosopher Johann Arnason (professor at La Trobe University and chief editor of the journal Thesis Eleven), the social philosopher Hans-Herbert Kögler (Chair of Philosophy at the University of North Florida), the sociological theorist Hans Joas (professor at the University of Erfurt and at the University of Chicago), the theorist of societal evolution Klaus Eder, the social philosopher Axel Honneth, the political theorist David Rasmussen (professor at Boston College and chief editor of the journal "Philosophy & Social Criticism"), the environmental ethicist Konrad Ott, the anarcho-capitalist philosopher Hans-Hermann Hoppe (who came to turn down much of Habermas's thought),^[xvi] the American philosopher Thomas McCarthy, the co-creator of mindful inquiry in social research Jeremy J. Shapiro, the political philosopher Cristina Lafont (Harold H. and Virginia Anderson Professor of Philosophy at Northwestern University), and the assassinated Serbian prime number minister Zoran Đinđić.

Philosophy and sociology [edit]

Habermas has synthetic a comprehensive framework of philosophy and social theory drawing on a number of intellectual traditions:^[17]

• the German philosophical thought of Immanuel Kant, Friedrich Schelling, G. W. F. Hegel, Wilhelm Dilthey, Edmund Husserl and Hans-Georg Gadamer
• the Marxian tradition—both the theory of Karl Marx himself besides as the critical neo-Marxian theory of the Frankfurt Schoolhouse, i.east. Max Horkheimer, Theodor Adorno and Herbert Marcuse.^[17]
• the sociological theories of Max Weber, Émile Durkheim and George Herbert Mead
• the linguistic philosophy and speech act theories of Ludwig Wittgenstein, J. L. Austin, P. F. Strawson, Stephen Toulmin and John Searle
• the developmental psychology of Jean Piaget and Lawrence Kohlberg
• the American pragmatist tradition of Charles Sanders Peirce and John Dewey
• the sociological social systems theory of Talcott Parsons and Niklas Luhmann
• Neo-Kantian thought^[xviii]

Jürgen Habermas considers his major contribution to be the evolution of the concept and theory of communicative reason or communicative rationality, which distinguishes itself from the rationalist tradition, past locating rationality in structures of interpersonal linguistic communication rather than in the construction of the cosmos. This social theory advances the goals of human emancipation, while maintaining an inclusive universalist moral framework. This framework rests on the argument called universal pragmatics—that all speech acts have an inherent telos (the Greek discussion for "purpose")—the goal of mutual agreement, and that human beings possess the chatty competence to bring nearly such understanding. Habermas built the framework out of the speech-act philosophy of Ludwig Wittgenstein, J. L. Austin and John Searle, the sociological theory of the interactional constitution of mind and self of George Herbert Mead, the theories of moral development of Jean Piaget and Lawrence Kohlberg, and the discourse ethics of his Frankfurt colleague and swain student Karl-Otto Apel.

Habermas's works resonate within the traditions of Kant and the Enlightenment and of democratic socialism through his emphasis on the potential for transforming the world and arriving at a more humane, just, and egalitarian club through the realization of the human potential for reason, in office through soapbox ideals. While Habermas has stated that the Enlightenment is an "unfinished project," he argues it should be corrected and complemented, non discarded.^[19] In this he distances himself from the Frankfurt Schoolhouse, criticizing it, likewise as much of postmodernist thought, for excessive pessimism, radicalism, and exaggerations.^[19]

Within sociology, Habermas's major contribution was the development of a comprehensive theory of societal development and modernization focusing on the difference between communicative rationality and rationalization on one paw and strategic/instrumental rationality and rationalization on the other. This includes a critique from a communicative standpoint of the differentiation-based theory of social systems developed past Niklas Luhmann, a pupil of Talcott Parsons.

His defense of modernity and civil society has been a source of inspiration to others, and is considered a major philosophical alternative to the varieties of poststructuralism. He has too offered an influential analysis of late capitalism.

Habermas perceives the rationalization, humanization and democratization of club in terms of the institutionalization of the potential for rationality that is inherent in the chatty competence that is unique to the human being species. Habermas contends that communicative competence has developed through the course of development, but in contemporary society it is often suppressed or weakened by the way in which major domains of social life, such as the market, the country, and organizations, accept been given over to or taken over past strategic/instrumental rationality, so that the logic of the system supplants that of the lifeworld.

Reconstructive science [edit]

Habermas introduces the concept of "reconstructive scientific discipline" with a double purpose: to identify the "general theory of society" betwixt philosophy and social scientific discipline and re-establish the rift between the "great theorization" and the "empirical research". The model of "rational reconstructions" represents the main thread of the surveys nigh the "structures" of the world of life ("culture", "society" and "personality") and their respective "functions" (cultural reproductions, social integrations and socialization). For this purpose, the dialectics betwixt "symbolic representation" of "the structures subordinated to all worlds of life" ("internal relationships") and the "textile reproduction" of the social systems in their complex ("external relationships" between social systems and environs) has to be considered.

This model finds an application, in a higher place all, in the "theory of the social evolution", starting from the reconstruction of the necessary conditions for a phylogeny of the socio-cultural life forms (the "hominization") until an assay of the evolution of "social formations", which Habermas subdivides into primitive, traditional, modernistic and contemporary formations. "This newspaper is an attempt, primarily, to formalize the model of "reconstruction of the logic of evolution" of "social formations" summed up by Habermas through the differentiation betwixt vital world and social systems (and, inside them, through the "rationalization of the world of life" and the "growth in complexity of the social systems"). Secondly, it tries to offering some methodological clarifications virtually the "explanation of the dynamics" of "historical processes" and, in detail, about the "theoretical meaning" of the evolutional theory's propositions. Even if the German sociologist considers that the "ex-post rational reconstructions" and "the models system/environment" cannot have a complete "historiographical application", these certainly human activity every bit a general premise in the belligerent structure of the "historical explanation"".^[20]

The public sphere [edit]

In The Structural Transformation of the Public Sphere, Habermas argues that prior to the 18th century, European culture had been dominated by a "representational" culture, where one party sought to "correspond" itself on its audience by overwhelming its subjects.^[21] As an instance of "representational" culture, Habermas argued that Louis XIV's Palace of Versailles was meant to show the greatness of the French state and its King past overpowering the senses of visitors to the Palace.^[21] Habermas identifies "representational" culture as corresponding to the feudal phase of development according to Marxist theory, arguing that the coming of the capitalist stage of development marked the advent of Öffentlichkeit (the public sphere).^[22] In the civilization characterized by Öffentlichkeit, there occurred a public space exterior of the control by the land, where individuals exchanged views and knowledge.^[23]

In Habermas's view, the growth in newspapers, journals, reading clubs, Masonic lodges, and coffeehouses in 18th-century Europe, all in different ways, marked the gradual replacement of "representational" culture with Öffentlichkeit civilisation.^[23] Habermas argued that the essential characteristic of the Öffentlichkeit culture was its "critical" nature.^[23] Unlike "representational" culture where but ane political party was active and the other passive, the Öffentlichkeit culture was characterized by a dialogue equally individuals either met in conversation, or exchanged views via the print media.^[23] Habermas maintains that every bit Britain was the most liberal country in Europe, the culture of the public sphere emerged there first around 1700, and the growth of Öffentlichkeit civilization took place over well-nigh of the 18th century in Continental Europe.^[23] In his view, the French Revolution was in large part caused by the collapse of "representational" civilization, and its replacement by Öffentlichkeit culture.^[23] Though Habermas'due south principal business in The Structural Transformation of the Public Sphere was to expose what he regarded as the deceptive nature of free institutions in the West, his volume had a major effect on the historiography of the French Revolution.^[22]

According to Habermas, a variety of factors resulted in the eventual decay of the public sphere, including the growth of a commercial mass media, which turned the critical public into a passive consumer public; and the welfare state, which merged the land with lodge so thoroughly that the public sphere was squeezed out. Information technology also turned the "public sphere" into a site of cocky-interested contestation for the resources of the state rather than a space for the development of a public-minded rational consensus.

His most known piece of work to date, the Theory of Chatty Action (1981), is based on an accommodation of Talcott Parsons AGIL Paradigm. In this work, Habermas voiced criticism of the process of modernization, which he saw as inflexible direction forced through past economical and administrative rationalization.^[24] Habermas outlined how our everyday lives are penetrated by formal systems as parallel to development of the welfare state, corporate capitalism and mass consumption.^[24] These reinforcing trends rationalize public life.^[24] Disfranchisement of citizens occurs equally political parties and interest groups become rationalized and representative democracy replaces participatory one.^[24] In upshot, boundaries betwixt public and private, the individual and social club, the system and the lifeworld are deteriorating.^[24] Democratic public life cannot develop where matters of public importance are non discussed past citizens.^[25] An "ideal spoken communication situation"^[26] requires participants to take the same capacities of discourse, social equality and their words are not confused by ideology or other errors.^[25] In this version of the consensus theory of truth Habermas maintains that truth is what would exist agreed upon in an platonic spoken communication situation.

Habermas has expressed optimism nigh the possibility of the revival of the public sphere.^[27] He discerns a hope for the future where the representative democracy-reliant nation-land is replaced by a deliberative democracy-reliant political organism based on the equal rights and obligations of citizens.^[27] In such a direct commonwealth-driven system, the activist public sphere is needed for debates on matters of public importance besides as the mechanism for that discussion to touch the determination-making process.

Habermas versus postmodernists [edit]

Habermas offered some early criticisms in an essay, "Modernity versus Postmodernity" (1981),^[28] which has achieved broad recognition. In that essay, Habermas raises the outcome of whether, in light of the failures of the twentieth century, nosotros "should try to concur on to the intentions of the Enlightenment, feeble every bit they may be, or should we declare the unabridged projection of modernity a lost crusade?"^[29] Habermas refuses to surrender on the possibility of a rational, "scientific" understanding of the life-globe.

Habermas has several main criticisms of postmodernism:

1. Postmodernists are equivocal almost whether they are producing serious theory or literature;
2. Postmodernists are animated by normative sentiments, but the nature of those sentiments remains concealed from the reader;
3. Postmodernism has a totalizing perspective that fails "to differentiate phenomena and practices that occur within modern guild";^[29]
4. Postmodernists ignore everyday life and its practices, which Habermas finds admittedly central.

Key dialogues and engagement with politics [edit]

Positivism dispute [edit]

The positivism dispute was a political-philosophical dispute between the critical rationalists (Karl Popper, Hans Albert) and the Frankfurt School (Theodor Adorno, Jürgen Habermas) in 1961, near the methodology of the social sciences. It grew into a wide discussion inside German folklore from 1961 to 1969.

Habermas and Gadamer [edit]

There is a controversy between Habermas and Hans-Georg Gadamer about limits of hermeneutics. Gadamer completed his magnum opus, Truth and Method in 1960, and engaged in his debate with Habermas over the possibility of transcending history and civilization in order to find a truly objective position from which to critique society.

Habermas and Foucault [edit]

At that place is a dispute concerning whether Michel Foucault's ideas of "power analytics" and "genealogy" or Jürgen Habermas'south ideas of "communicative rationality" and "discourse ethics" provide a better critique of the nature of power in society. The argue compares and evaluates the central ideas of Habermas and Foucault equally they pertain to questions of power, reason, ethics, modernity, democracy, civil order, and social activeness.

Habermas and Luhmann [edit]

Niklas Luhmann proposed that guild could exist successfully analyzed through systems theory. There is a disharmonize between Jürgen Habermas's theory of communicative action and Luhmann'south systems theory.

Habermas and Rawls [edit]

There is a debate between Habermas and John Rawls.^{[30] [31]}

Historikerstreit (Historians' Quarrel) [edit]

Habermas is famous as a public intellectual as well as a scholar; most notably, in the 1980s he used the popular press to attack the German historians Ernst Nolte, Michael Stürmer, Klaus Hildebrand and Andreas Hillgruber. Habermas start expressed his views on the higher up-mentioned historians in the Die Zeit on 11 July 1986 in a feuilleton (a type of culture and arts opinion essay in German language newspapers) entitled "A Kind of Settlement of Damages". Habermas criticized Nolte, Hildebrand, Stürmer and Hillgruber for "apologistic" history writing in regard to the Nazi era, and for seeking to "close Germany's opening to the Due west" that in Habermas's view had existed since 1945.^[32]

Habermas argued that Nolte, Stürmer, Hildebrand and Hillgruber had tried to detach Nazi rule and the Holocaust from the mainstream of High german history, explain away Nazism as a reaction to Bolshevism, and partially rehabilitate the reputation of the Wehrmacht (German language Ground forces) during World War II. Habermas wrote that Stürmer was trying to create a "vicarious organized religion" in German history which, together with the work of Hillgruber, glorifying the concluding days of the German language Army on the Eastern Front end, was intended to serve as a "kind of NATO philosophy colored with German nationalism".^[33] Near Hillgruber's statement that Adolf Hitler wanted to exterminate the Jews "because merely such a 'racial revolution' could lend permanence to the earth-power status of his Reich", Habermas wrote: "Since Hillgruber does non utilize the verb in the subjunctive, one does non know whether the historian has adopted the perspective of the particulars this fourth dimension as well".^[34]

Habermas wrote: "The unconditional opening of the Federal Republic to the political culture of the W is the greatest intellectual achievement of our postwar menstruum; my generation should be especially proud of this. This event cannot and should not exist stabilized past a kind of NATO philosophy colored with German nationalism. The opening of the Federal Republic has been accomplished precisely past overcoming the ideology of Central Europe that our revisionists are trying to warm up for usa with their geopolitical drumbeat about "the onetime geographically primal position of the Germans in Europe" (Stürmer) and "the reconstruction of the destroyed European Eye" (Hillgruber). The simply patriotism that will not estrange the states from the West is a constitutional patriotism."^[35]

The and then-called Historikerstreit ("Historians' Quarrel") was not at all one-sided, because Habermas was himself attacked by scholars like Joachim Fest,^[36] Hagen Schulze,^[37] Horst Möller,^[38] Imanuel Geiss^[39] and Klaus Hildebrand.^[twoscore] In turn, Habermas was supported by historians such as Martin Broszat,^[41] Eberhard Jäckel,^[42] Hans Mommsen,^[43] and Hans-Ulrich Wehler.^[44]

Habermas and Derrida [edit]

Habermas and Jacques Derrida engaged in a series of disputes kickoff in the 1980s and culminating in a common understanding and friendship in the tardily 1990s that lasted until Derrida'south death in 2004.^[45] They originally came in contact when Habermas invited Derrida to speak at The University of Frankfurt in 1984. The next year Habermas published "Beyond a Temporalized Philosophy of Origins: Derrida" in The Philosophical Discourse of Modernity in which he described Derrida's method as being unable to provide a foundation for social critique.^[46] Derrida, citing Habermas every bit an case, remarked that, "those who have accused me of reducing philosophy to literature or logic to rhetoric ... take visibly and carefully avoided reading me".^[47] Subsequently Derrida'southward final rebuttal in 1989 the ii philosophers did not continue, only, every bit Derrida described information technology, groups in the academy "conducted a kind of 'war', in which we ourselves never took part, either personally or directly".^[45]

At the end of the 1990s, Habermas approached Derrida at a party held at an American university where both were lecturing. They then met at Paris over dinner, and participated after in many joint projects. In 2000 they held a joint seminar on problems of philosophy, correct, ethics, and politics at the University of Frankfurt.^[45] In December 2000, in Paris, Habermas gave a lecture entitled "How to respond the ethical question?" at the Judeities. Questions for Jacques Derrida conference organized by Joseph Cohen and Raphael Zagury-Orly. Post-obit the lecture past Habermas, both thinkers engaged in a very heated fence on Heidegger and the possibility of Ethics. The conference book was published at the Editions Galilée (Paris) in 2002, and subsequently in English language at Fordham University Printing (2007).

In the backwash of the eleven September attacks, Derrida and Habermas laid out their individual opinions on ix/11 and the State of war on Terror in Giovanna Borradori's Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida. In early 2003, both Habermas and Derrida were very active in opposing the coming Republic of iraq War; in a manifesto that afterwards became the book Erstwhile Europe, New Europe, Cadre Europe, the two chosen for a tighter unification of the states of the European Marriage in gild to create a power capable of opposing American foreign policy. Derrida wrote a foreword expressing his unqualified subscription to Habermas'southward declaration of February 2003 ("February fifteen, or, What Binds Europeans Together: Plea for a Mutual Foreign Policy, Showtime in Cadre Europe") in the book, which was a reaction to the Bush assistants's demands upon European nations for support in the coming Republic of iraq War.^[48] Habermas has offered farther context for this announcement in an interview.^{[ commendation needed ]}

Religious dialogue [edit]

Habermas's attitudes toward religion have changed throughout the years. Analyst Phillippe Portier identifies three phases in Habermas'due south attitude towards this social sphere: the first, in the decade of 1980, when the younger Jürgen, in the spirit of Marx, argued against organized religion seeing it as an "alienating reality" and "control tool"; the second stage, from the mid-1980s to the outset of the 21st Century, when he stopped discussing it and, as a secular commentator, relegated it to matters of private life; and the third, from then until at present, when Habermas has recognized the positive social part of faith.^[49]

In an interview in 1999 Habermas had stated:

For the normative self-understanding of modernity, Christianity has functioned every bit more than than merely a precursor or catalyst. Universalistic egalitarianism, from which sprang the ideals of liberty and a commonage life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Upwardly to this very day there is no alternative to it. And in lite of the electric current challenges of a postal service-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk.^{[50] [51] [52] [53]}

The original German (from the Habermas Forum website) of the disputed quotation is:

Das Christentum ist für das normative Selbstverständnis der Moderne nicht nur eine Vorläufergestalt oder ein Katalysator gewesen. Der egalitäre Universalismus, aus dem die Ideen von Freiheit und solidarischem Zusammenleben, von autonomer Lebensführung und Emanzipation, von individueller Gewissensmoral, Menschenrechten und Demokratie entsprungen sind, ist unmittelbar ein Erbe der jüdischen Gerechtigkeits- und der christlichen Liebesethik. In der Substanz unverändert, ist dieses Erbe immer wieder kritisch angeeignet und neu interpretiert worden. Dazu gibt es bis heute keine Alternative. Auch angesichts der aktuellen Herausforderungen einer postnationalen Konstellation zehren wir nach wie vor von dieser Substanz. Alles andere ist postmodernes Gerede.

—Jürgen Habermas, Zeit der Übergänge (2001), p. 174f.

This argument has been misquoted in a number of articles and books, where Habermas instead is quoted for saying:

Christianity, and cypher else, is the ultimate foundation of liberty, conscience, human being rights, and democracy, the benchmarks of Western civilization. To this day, we have no other options. We go on to nourish ourselves from this source. Everything else is postmodern chatter.^[54]

In his book Zwischen Naturalismus und Religion (Between Naturalism and Religion, 2005), Habermas stated that the forces of religious strength, as a upshot of multiculturalism and clearing, are stronger than in previous decades, and, therefore, there is a need of tolerance which must be understood as a 2-way street: secular people need to tolerate the role of religious people in the public foursquare and vice versa.^{[55] [56]}

In early on 2007, Ignatius Press published a dialogue between Habermas and the and then Prefect of the Congregation for the Doctrine of the Faith of the Holy Part Joseph Ratzinger (elected equally Pope Benedict Sixteen in 2005), entitled The Dialectics of Secularization. The dialogue took place on 14 Jan 2004 later an invitation to both thinkers by the Cosmic Academy of Bavaria in Munich.^[57] Information technology addressed contemporary questions such as:

• Is a public culture of reason and ordered freedom possible in our post-metaphysical age?
• Is philosophy permanently cut adrift from its grounding in existence and anthropology?
• Does this reject of rationality signal an opportunity or a deep crisis for religion itself?

In this fence a shift of Habermas became evident—in item, his rethinking of the public role of religion. Habermas stated that he wrote every bit a "methodological atheist," which means that when doing philosophy or social science, he presumed zippo about particular religious beliefs. However while writing from this perspective his evolving position towards the function of religion in society led him to some challenging questions, and as a result conceding some footing in his dialogue with the time to come Pope, that would seem to have consequences which further complicated the positions he holds about a communicative rational solution to the issues of modernity. Habermas believes that even for self-identified liberal thinkers, "to exclude religious voices from the public foursquare is highly illiberal."

Though, in the first menses of his career, he began every bit a skeptic of whatever social usefulness of organized religion, he now believes there is a social role and utilitarian moral force in organized religion, and notably, that there is a necessity of Judeochristian ethics in culture.^[58]

In addition, Habermas has popularized the concept of "post-secular" order, to refer to current times in which the idea of modernity is perceived equally unsuccessful and at times, morally failed, so that, rather than a stratification or separation, a new peaceful dialogue and coexistence between religion and reason must be sought in order to learn mutually.^[59]

[edit]

Habermas has sided with other 20th-century commentators on Marx such equally Hannah Arendt who have indicated concerns with the limits of totalitarian perspectives often associated with Marx's apparent over-estimation of the emancipatory potential of the forces of production. Arendt had presented this in her book The Origins of Totalitarianism and Habermas extends this critique in his writings on functional reductionism in the life-world in his Lifeworld and System: A Critique of Functionalist Reason. As Habermas states:

…traditional Marxist analysis… today, when we use the means of the critique of political economy… can no longer brand clear predictions: for that, one would still have to assume the autonomy of a self-reproducing economic system. I practise not believe in such an autonomy. Precisely for this reason, the laws governing the economic system are no longer identical to the ones Marx analyzed. Of course, this does not hateful that it would be wrong to analyze the mechanism which drives the economical system; simply in order for the orthodox version of such an assay to exist valid, the influence of the political system would have to exist ignored.^[17]

Habermas reiterated the positions that what refuted Marx and his theory of class struggle was the "pacification of form conflict" past the welfare state, which had developed in the W "since 1945", thanks to "a reformist relying on the instruments of Keynesian economics".^{[60] [61]} Italian philosopher and historian Domenico Losurdo criticised the main signal of these claims as "marked by the absence of a question that should exist obvious:— Was the appearance of the welfare state the inevitable effect of a tendency inherent in commercialism? Or was it the result of political and social mobilization by the subaltern classes—in the final assay, of a class struggle? Had the German philosopher posed this question, mayhap he would have avoided assuming the permanence of the welfare state, whose precariousness and progressive dismantlement are now obvious to everyone".^[61]

Controversy nigh wars [edit]

In 1999, Habermas likewise addressed the Kosovo War. Habermas defended the NATO's conclusion to arbitrate in an article for Dice Zeit, which stirred controversy.^[62]

In 2001, Habermas argued that the United States should not go to war in Iraq.^[63]

Eu [edit]

During European debt crisis, Habermas criticized Angela Merkel'south leadership in Europe, In 2013, Habermas clashed with Wolfgang Streeck, who argued the kind of European federalism espoused by Habermas as the root of the continent'south crisis.^[64]

Awards [edit]

• 1974: Hegel Prize
• 1976: Sigmund Freud Prize
• 1980: Theodor W. Adorno Honour
• 1985: Geschwister-Scholl-Preis for his piece of work, Die neue Unübersichtlichkeit
• 1986: Gottfried Wilhelm Leibniz Prize
• 1987: The Sonning Prize awarded biennially for outstanding contributions to European civilization
• 1995: Karl Jaspers Prize
• 1999: Theodor Heuss Prize
• 2001: Peace Prize of the High german Book Trade
• 2003: The Prince of Asturias Foundation in Social Sciences
• 2004: Kyoto Prize in Arts and Philosophy (50 million Yen)
• 2005: Holberg International Memorial Prize (520,000 Euro)
• 2006: Bruno Kreisky Laurels
• 2008: European Prize for Political Culture (Hans Ringier Foundation) at the Locarno Picture Festival (50,000 Euro)
• 2010: Ulysses Medal, Academy College Dublin
• 2011: Viktor-Frankl-Preis [de] ^[65]
• 2012: Georg-August-Zinn-Preis [de] ^[66]
• 2012: Heinrich Heine Prize
• 2012: Munich Culture Award [de]
• 2013: Erasmus Prize^[67]
• 2015: Kluge Prize
• 2021: Sheikh Zayed Volume Award (declined, citing the UAE's political organisation as a repressive non-republic)^{[68] [69] [seventy]}

Major works [edit]

• The Structural Transformation of the Public Sphere (1962) ISBN 0-262-58108-six
• Theory and Practice (1963)
• On the Logic of the Social Sciences (1967)
• Toward a Rational Social club (1967)
• Engineering science and Science equally Ideology (1968)
• Knowledge and Human being Interests (1971, German 1968)
• Legitimation Crisis (1975)
• Communication and the Evolution of Club (1976)
• On the Pragmatics of Social Interaction (1976)
• The Theory of Communicative Action (1981)
• Moral Consciousness and Communicative Action (1983)
• Philosophical-Political Profiles (1983)
• The Philosophical Discourse of Modernity (1985)
• The New Conservatism (1985)
• The New Obscurity: The Crunch of the Welfare Land (1986)
• Postmetaphysical Thinking (1988)
• Justification and Application (1991)
• Betwixt Facts and Norms: Contributions to a Discourse Theory of Law and Republic (1992)
• On the Pragmatics of Advice (1992)
• The Inclusion of the Other (1996)
• A Berlin Republic (1997, collection of interviews with Habermas)
• The Postnational Constellation (1998)
• Religion and Rationality: Essays on Reason, God, and Modernity (1998)
• Truth and Justification (1998)
• The Future of Man Nature (2003) ISBN 0-7456-2986-5
• Old Europe, New Europe, Core Europe (2005) ISBN i-84467-018-Ten
• The Divided Westward (2006)
• The Dialectics of Secularization (2007, w/ Joseph Ratzinger)
• Between Naturalism and Religion: Philosophical Essays (2008)
• Europe. The Faltering Project (2009)
• The Crisis of the European union (2012)
• This Also a History of Philosophy (2019)

See likewise [edit]

• The 2005 Global Intellectuals Poll
• Constellations
• Foucault–Habermas fence
• Positivism dispute

References [edit]

1. ^ "Pragmatism". iep.utm.edu. Internet Encyclopedia of Philosophy.
2. ^ Anders Bordum, "Immanuel Kant, Jürgen Habermas and the categorical imperative", Philosophy & Social Criticism 31(7), 2005.
3. ^ Christian Damböck (ed.), Influences on the Aufbau, Springer, 2015, p. 258.
4. ^ "Habermas". Collins English Lexicon.
5. ^ Max Mangold and Dudenredaktion: Duden Aussprachewörterbuch. In: Der Duden in zwölf Bänden. Volume 6, 6th edition, Dudenverlag, Mannheim/Leipzig/Wien/Zürich 2005 ISBN 978-3-411-04066-vii, "Jürgen" p. 446 and "Habermas" p. 383.
6. ^ Krech, Eva-Maria; Stock, Eberhard; Hirschfeld, Ursula; Anders, Lutz Christian (2009). Deutsches Aussprachewörterbuch [German Pronunciation Dictionary] (in High german). Berlin: Walter de Gruyter. pp. 561, 629. ISBN978-iii-11-018202-6.
7. ^ Cf. Thomas Kupka, Jürgen Habermas' diskurstheoretische Reformulierung des klassischen Vernunftrechts, Kritische Justiz 27 (1994), pp. 461–469. The continuity with the natural police force tradition was controversial at the time, encounter the reply by Habermas's PhD-pupil Klaus Günther, Diskurstheorie des Rechts oder liberales Naturrecht in diskurstheoretischem Gewande?, Kritische Justiz 27 (1994), pp. 470–487.
8. ^ Simplican, Clifford; Stacy (28 October 2017). "Disabling Commonwealth: How Disability Reconfigures Deliberative Democratic Norms". SSRN 1451092.
9. ^ Habermas, Jurgen. 2008. Between Naturalism and Organized religion: Philosophical Essays. (First chapter).
10. ^ Habermas, Jurgen (1954). Das Accented und dice Geschichte: von der Zwiespältigkeit in Schellings Denken. Gummers.
11. ^ Craig J. Calhoun, Contemporary Sociological Theory, Wiley-Blackwell, 2002, p. 352. ISBN 0-631-21350-3.
12. ^ "Volume of Members, 1780–2010: Chapter H" (PDF). American University of Arts and Sciences. Retrieved 19 April 2011.
13. ^ Public space and political public sphere Archived 4 February 2012 at the Wayback Automobile (pp. 2–4).
14. ^ "The most cited authors of books in the humanities". timeshighereducation.co.britain. 26 March 2009. Retrieved 16 November 2009.
15. ^ Buhmann, Alexander; Ihlen, Øyvind; Aaen-Stockdale, Craig (4 November 2019). "Connecting the dots: a bibliometric review of Habermasian theory in public relations research". Journal of Communication Management. 23 (iv): 444–467. doi:10.1108/JCOM-12-2018-0127. hdl:10852/74987. ISSN 1363-254X. S2CID 210568613.
16. ^ Lew Rockwell, introduction to Hoppe's A Curt History of Man (2015), Auburn, Mississippi: Mises Plant, p. ix.
17. ^ ^{a b c} Habermas, Jurgen (1981), Kleine Politische Schrifen I-Four, pp. 500f.
18. ^ Müller-Doohm, Stefan. Jürgen Habermas. Frankfurt, Suhrkamp, 2008 (Suhrkamp BasisBiographie, 38).
19. ^ ^{a b} Calhoun (2002), p. 351.
20. ^ Corchia, Luca (i September 2008), "Explicative models of complexity. The reconstructions of social evolution for Jürgen Habermas", in Balbi, S; Scepi, Yard; Russolillo, M; et al. (eds.), Volume of Short Abstracts, vol. 7th International Conference on Social Science Methodology – RC33 – Logic and Methodology in Sociology, Napoli, IT: Jovene Editore
21. ^ ^{a b} Blanning, T. C. W. The French Revolution Course War or Culture Disharmonism?, New York: St. Martin's Press (1987), second edition 1998, p. 26.
22. ^ ^{a b} Blanning (1998), pp. 26–27.
23. ^ ^{a b c d due east f} Blanning (1998), p. 27.
24. ^ ^{a b c d e} Calhoun (2002), p. 353.
25. ^ ^{a b} Calhoun (2002), p. 354.
26. ^ Payrow Shabani, Omid A. (2003). Democracy, Power and Legitimacy: The Critical Theory of Jürgen Habermas. Academy of Toronto Press. p. 49. ISBN978-0-8020-8761-4.
27. ^ ^{a b} Calhoun (2002), p. 355.
28. ^ Habermas, Jürgen; Ben-Habib, Seyla (1981). "Modernity versus Postmodernity". New High german Critique (22): 3–fourteen. doi:x.2307/487859. ISSN 0094-033X. JSTOR 487859.
29. ^ ^{a b} Ritzer, George, Sociological Theory, From Modern to Postmodern Social Theory (and Beyond), McGraw-Colina Higher Pedagogy, New York, New York, 2008, pp. 567–568.
30. ^ Habermas, Jürgen (1995), "Reconciliation Through the Public Use of Reason: Remarks on John Rawls'south Political Liberalism", Journal of Philosophy 92(3): 109-31.
31. ^ Rawls, John (1995), "Political Liberalism: Answer to Habermas", Journal of Philosophy 92(3): 132–80
32. ^ Habermas, Jürgen, "A Kind of Settlement of Damages On Apologetic Tendencies In German History Writing", pp. 34–44 from Forever In the Shadow of Hitler? ed. Ernst Piper, Humanities Press, Atlantic Highlands, 1993, p. 43.
33. ^ Habermas, Jürgen "A Kind of Settlement of Damages" pp. 34–44 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 42–43.
34. ^ Habermas, Jürgen "A Kind of Settlement of Damages" pp. 34–44 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 37–38.
35. ^ Habermas in Piper (1993) p. 43
36. ^ Fest, Joachim, "Encumbered Remembrance: The Controversy about the Incomparability of National-Socialist Mass Crimes", pp. 63–71 & "Postscript, April 21, 1987", pp. 264–265 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 64–65.
37. ^ Schulze, Hagen, "Questions Nosotros Have To Face: No Historical Stance without National Identity" pp. 93–97 from Forever In The Shadow of Hitler? ed. Piper (1993), p. 94.
38. ^ Möller, Horst, "What May Not Be, Cannot Be: A Plea for Rendering Factual the Controversy about Recent History", pp. 216–221, Forever In The Shadow of Hitler? ed. Piper (1993), pp. 216–218.
39. ^ Geiss, Imanuel, "On the Historikerstreit", pp. 254–258 from Forever In The Shadow Of Hitler? ed. Piper (1993), p. 256.
40. ^ Hildebrand, Klaus, "The Age of Tyrants: History and Politics The Administrators of the Enlightenment, the Chance of Scholarship and the Preservation of a Worldview A Reply to Jürgen Habermas", pp. 50–55, & "He Who Wants To Escape the Abyss Will Accept Audio It Very Precisely: Is the New High german History Writing Revisionist?" pp. 188–195 from Forever In The Shadow of Hitler? ed. Piper (1993).
41. ^ Broszat, Martin, "Where the Roads Part: History Is Non A Suitable Substitute for a Faith of Nationalism", pp. 123–129, Forever In The Shadow of Hitler? ed. Piper (1993), p. 127.
42. ^ Jäckel, Eberhard, "The Impoverished Practice of Insinuation: The Singular Aspect of National Socialist Crimes Cannot Exist Denied", pp. 74–78 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 74–75.
43. ^ Mommsen, Hans, "The New Historical Consciousness and the Relativizing of National Socialism", pp. 114–124 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 114–115.
44. ^ Evans, Richard, In Hitler's Shadow, New York: Pantheon Books, 1989, pp. 159–160.
45. ^ ^{a b c} Derrida, J (2006), Lasse Thomassen (ed.), "Honesty of Thought", The Derrida-Habermas Reader, Chicago Sick: The University of Chicago Press, p. 302, ISBN978-0-226-79683-three
46. ^ Thomassen, 50. "Introduction: Between Deconstruction and Rational Reconstruction" in The Derrida-Habermas Reader, ed. Thomassen (2006), pp. 1–vii. P.2.
47. ^ Derrida, J., "Is At that place a Philosophical Language?" in The Derrida-Habermas Reader, ed. Thomassen (2006), pp. 35–45. P.37.
48. ^ Habermas, J. and Derrida, J. "Feb 15, Or What Binds Europeans Together: A Plea for a Common Foreign Policy, kickoff in the Core of Europe" in The Derrida-Habermas Reader, ed. Thomassen (2006), pp. 270–277. P. 302.
49. ^ Sánchez, Rosalía. 2011. 'San' Jürgen Habermas. El Mundo. Admission date: x Jan 2015
50. ^ Habermas, Jurgen, Religion and Rationality: Essays on Reason, God, and Modernity, ed. Eduardo Mendieta, MIT Printing, 2002, p. 149. And Habermas, Jurgen, Time of Transitions, Polity Press, 2006, pp. 150–151.
51. ^ First Principles Journal– Recovering the Western Soul, Wilfred M. McClay (from IR 42:1, Spring 2007) – 01/01/09. Accessed: ii December 2012.
52. ^ Secularization and Cultural Criticism: Religion, Nation, and Modernity, Vincent P. Pecora..
53. ^ "A misquote nearly Habermas and Christianity". habermas-rawls.blogspot.fi. viii June 2009. Retrieved 28 October 2017.
54. ^ Ambrose Ih-Ren Mong. Dialogue Derailed: Joseph Ratzinger'south War against Pluralist Theology. Wipf and Stock Publishers. p. 279
55. ^ A "post-secular" social club – what does that mean? Archived 29 March 2009 at the Wayback Machine past Jurgen Habermas, June 2008.
56. ^ Espinosa, Javier. "The religion in the public sphere. Habermas, Toland and Spinoza" (PDF). Universidad de Castilla-La Mancha. Archived from the original (PDF) on eight January 2016.
57. ^ (Papst), Benedikt XVI; Habermas, Jürgen (28 Oct 2017). Dialectics of Secularization: On Reason and Faith. Ignatius Printing. ISBN978-i-58617-166-7 . Retrieved 28 October 2017 – via Google Books.
58. ^ Forum Libertas. 2006. Jürgen Habermas, pensador icono de la izquierda, reivindica el valor de la religión.
59. ^ Buston, Fernando del. 2014. El Estado debe proteger a la religión. El Comercio. Appointment access ten January 2015: "Jürgen Habermas ha acuñado el término de postsecularidad.Se da por fallida la idea central de la modernidad de que la religión iba a desaparecer y se establece una nueva relación entre razón y religión. Habermas plantea que es necesario emprender united nations aprendizaje mutuo entre las sociedades modernas y las creencias, o entre razón secular y fe. Se inicia una nueva época de mutuas tolerancias. La razón no puede echar por la borda el potencial de sentido de las religiones y éstas deben traducir sus contenidos racionalmente."
60. ^ Habermas, Jürgen (1987). Theory of Communicative Activity. Vol. 2. Translated by Thomas, McCarthy. Buoy Press. p. 348.
61. ^ ^{a b} Losurdo, Domenico (2016). Class Struggle. Palgrave Macmillan. p. iii. doi:10.1057/978-i-349-70660-0. ISBN978-ane-137-52387-7. LCCN 2016940579.
62. ^ Jürgen Habermas, 'Bestialitiit und Humanitiit: Ein Krieg an der Grenze zwischen Recht und Moral', Die Zeit, 29 April 1999; in English equally 'Bestiality and Humanity: A War on the Border betwixt Law and Morality', in William Buckley (ed.), Kosovo: Contending Voices on the Balkan Intervention (2000).
63. ^ Jürgen Habermas, "Letter to America", The Nation, xvi December 2002
64. ^ Philip Oltermann, "Merkel 'gambling away' Frg's reputation over Greece, says Habermas", The Guardian (16 July 2015)
65. ^ "VIKTOR FRANKL Honor". 19 June 2017. Archived from the original on nineteen June 2017.
66. ^ "Archived re-create". Archived from the original on 24 Oct 2012. Retrieved 17 September 2012. {{cite web}}: CS1 maint: archived copy as title (link)
67. ^ "The time to come of democracy, with Jürgen Habermas". KNAW. Retrieved half dozen November 2013.
68. ^ "German philosopher Habermas rejects UAE's Zayed Volume Laurels". AP NEWS. 2 May 2021. Retrieved 2 May 2021.
69. ^ SPIEGEL, Dietmar Pieper, DER (2 May 2021). "Jürgen Habermas und die emiratische Propaganda: Lässt sich der Starphilosoph vereinnahmen?". Der Spiegel (in German). Retrieved 2 May 2021.
70. ^ "Jürgen Habermas turns down UAE laurels over homo rights concerns". DW. ii May 2021.

Farther reading [edit]

• Gregg Daniel Miller, Mimesis and Reason: Habermas's Political Philosophy. SUNY Press, 2011.

A contempo analysis which underscores the aesthetic power of intersubjective communication in Habermas's theory of chatty action.

• Jürgen Habermas: a philosophical—political contour by Marvin Rintala, Perspectives on Political Science, 2002-01-01
• Jürgen Habermas past Martin Matuštík (2001) ISBN 0-7425-0796-3
• Postnational identity: critical theory and existential philosophy in Habermas, Kierkegaard, and Havel by Martin Matuštík (1993) ISBN 0-89862-420-7
• Thomas McCarthy, The Critical Theory of Jürgen Habermas, MIT Press, 1978.

A highly regarded interpretation in English of Habermas'due south earlier piece of work, written just as Habermas was developing his full-fledged communication theory.

• Raymond Geuss, The Idea of a Critical Theory, Cambridge University Printing, 1981.

A articulate account of Habermas'south early philosophical views.

• J.Thou. Finlayson, Habermas: A Very Short Introduction, Oxford Academy Press, 2004.

A recent, brief introduction to Habermas, focusing on his communication theory of society.

• Jane Braaten, Habermas'southward Critical Theory of Club, State Academy of New York Press, 1991. ISBN 0-7914-0759-4
• Thomas Kupka, Jürgen Habermas' diskurstheoretische Reformulierung des klassischen Vernunftrechts, Kritische Justiz 27 (1994), pp. 461–469

Discussing Habermas's legal philosophy in the 1992 original High german edition of Between Facts and Norms.

• Andreas Dorschel: 'Handlungstypen und Kriterien. Zu Habermas' Theorie des kommunikativen Handelns, in: Zeitschrift für philosophische Forschung 44 (1990), nr. 2, pp. 220–252. A critical discussion of types of action in Habermas. In German.
• Erik Oddvar Eriksen and Jarle Weigard, Agreement Habermas: Chatty Activity and Deliberative Democracy, Continuum International Publishing, 2004 (ISBN 0-8264-7179-X).

A recent and comprehensive introduction to Habermas'due south mature theory and its political implications both national and global.

• Alexandre Guilherme and W.John Morgan,'Habermas(1929-)-dialogue as communicative rationality', Chapter 9 in Philosophy, Dialogue, and Education: 9 modern European philosophers,Routledge, London and New York, pp. 140– 154. ISBN 978-i-138-83149-0.
• Detlef Horster. Habermas: An Introduction. Pennbridge, 1992 (ISBN one-880055-01-v)
• Martin Jay, Marxism and Totality: The Adventures of a Concept from Lukacs to Habermas (Chapter 9), University of California Press, 1986. (ISBN 0-520-05742-2)
• Ernst Piper (ed.) "Historikerstreit": Die Dokumentation der Kontroverse um dice Einzigartigkeit der nationalsozialistschen Judenvernichtung, Munich: Piper, 1987, translated into English past James Knowlton and Truett Cates as Forever In The Shadow Of Hitler?: Original Documents Of the Historikerstreit, The Controversy Concerning The Singularity Of The Holocaust, Atlantic Highlands, Due north.J.: Humanities Printing, 1993 (ISBN 0-391-03784-6) Contains Habermas'due south essays from the Historikerstreit and the reactions of diverse scholars to his statements.
• Edgar, Andrew. The Philosophy of Habermas. Мontreal, McGill-Queen's UP, 2005.
• Adams, Nicholas. Habermas & Theology. Cambridge, Cambridge Academy Press, 2006.
• Mike Sandbothe, Habermas, Pragmatism, and the Media, Online publication: sandbothe.net 2008; German original in: Über Habermas. Gespräche mit Zeitgenossen, ed. past Michael Funken, Darmstadt: Primus, 2008.
• Müller-Doohm, Stefan. Jürgen Habermas. Frankfurt, Suhrkamp, 2008 (Suhrkamp BasisBiographie, 38).
• Moderne Faith? Theologische und religionsphilosophische Reaktionen auf Jürgen Habermas. Hrsg. v. Knut Wenzel und Thomas Thousand. Schmidt. Freiburg, Herder, 2009.
• Luca Corchia, Jürgen Habermas. A bibliography: works and studies (1952–2013): With an Introduction past Stefan Müller-Doohm, Arnus Edizioni – Il Campano, Pisa, 2013.
• Corchia, Luca (April 2018). Jürgen Habermas. A Bibliography. 1. Works of Jürgen Habermas (1952–2018). Department of Political Science, University of Pisa (Italy), 156 pp. .
• Corchia, Luca (February 2016). Jürgen Habermas. A bibliography. two. Studies on Jürgen Habermas (1962–2015). Section of Political Science, Academy of Pisa (Italy), 468 pp. .
• Peter Koller, Christian Hiebaum, Jürgen Habermas: Faktizität und Geltung, Walter de Gruyter 2016.

External links [edit]

• Extensive article in the Cyberspace Encyclopedia of Philosophy
• Extensive commodity in the Stanford Encyclopedia of Philosophy
• Towards a United states of Europe, by Jürgen Habermas, at signandsight.com, published 27 March 2006
• How to save the quality press? Habermas argues for state support for quality newspapers, at signandsight.com, published 21 May 2007
• Habermas links nerveless past Antti Kauppinen (writings; interviews; bibliography; Habermas explained, discussed, reviewed; and other Habermas sites; updated 2004)
• Habermas, the Public Sphere, and Democracy: A Critical Intervention by Douglas Kellner
• Jurgen Habermas, On Guild and Politics
• Juergen Habermas gives Memorial Lecture in honor of American Philosopher, Richard Rorty on two November 2007 5pm Cubberley Auditorium, at Stanford University. Transcript available hither.
• Habermas Forum by Thomas Gregersen; updated bibliography, news and literature on Habermas
• Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida

Awards
Preceded by Norbert Elias	Theodor W. Adorno Award 1980	Succeeded past Günther Anders
Preceded by William Heinesen	Sonning Prize 1987	Succeeded by Ingmar Bergman
Preceded by Anthony Giddens	Princess of Asturias Honour for Social Sciences 2003	Succeeded by Paul Krugman
Preceded past Tamao Yoshida	Kyoto Prize in Arts and Philosophy 2004	Succeeded past Nikolaus Harnoncourt
Preceded by Julia Kristeva	Holberg Prize 2005	Succeeded past Shmuel Eisenstadt
Preceded by Daniel Dennett	Erasmus Prize 2013	Succeeded by Frie Leysen
Preceded past Fernando Henrique Cardoso	Kluge Prize 2015 With: Charles Taylor	Succeeded by Drew Gilpin Faust

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Source: https://en.wikipedia.org/wiki/J%C3%BCrgen_Habermas

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