By Dieter Freundlieb, Wayne Hudson, J Rundell
The essays during this publication have interaction with the large diversity of Jürgen Habermas' paintings together with politics and the general public sphere, nature, aesthetics, the linguistic flip and the paradigm of intersubjectivity. every one essay responds to specific problems with Habermas' method of those issues. each one contributor additionally attracts on assorted theoretical and philosophical traditions with a purpose to discover fresh advancements in serious concept.
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Additional resources for Critical Theory After Habermas: Encounters and Departures No. 1
P. Kolmer and H. Korten, Grenzbestimmungen der Vernunft, Freiburg/Munich, Alber, 1994; Analytische Theorien des Selbstbewußtseins, Frankfurt am Main, Suhrkamp, 1994; “Self-Consciousness and Self-Knowledge: Some Difficulties with the Reduction of Subjectivity,” Constellations 9, no. 3, 2002, p. XX; Dieter Henrich, “Was ist Metaphysik—was Moderne? Zwölf Thesen gegen Jürgen Habermas,” in Henrich, Konzepte. Essays zur Philosophie in der Zeit, Frankfurt am Main, Suhrkamp, 1987; “Grund und Gang spekulativen Denkens” in eds.
These three normative conceptions constitute key elements of the interpretative horizon of late Western modernity in the sense that they now unavoidably shape our (late modern, Western) self-understandings and proposals. Accordingly, they also unavoidably shape the direction of contemporary social philosophy. This is not to say that social philosophy has to accept the validity of these normative conceptions (Nietzsche disputed the second one, for example). The point is that if it does not, it must then take on the task of reorienting our self-interpretations so that we no longer find the normative ideas in question convincing.
According to Henrich subjectivity cannot be seen as derived from intersubjectivity and from communication in the way suggested by Habermas. In a similar way to Henrich, Manfred Frank, in his “Against a priori Intersubjectivism: an Alternative Inspired by Sartre,” also criticises Habermas’ critical theory for beginning with the assumption that intersubjectivity pre-determines the subject. He terms this assumption ‘a priori intersubjectivism’ that argues that subjectivity is derived from a third person perspective which has priority over the perspective of the ego.