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Jürgen Habermas

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  1. Farid Abdel-Nour (2004). Farewell to Justification: Habermas, Human Rights, and Universalist Morality. Philosophy and Social Criticism 30 (1):73-96.
    In his recent work, Jürgen Habermas signals the abandonment of his earlier claims to justify human rights and universalist morality. This paper explains the above shift, arguing that it is the inescapable result of his attempts in recent years to accommodate pluralism. The paper demonstrates how Habermas’s universal pragmatic justification of modern normative standards was inextricably tied to his consensus theory of validity. He was compelled by the structure of that argument to count on the current or future availability of (...)
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  2. Arash Abizadeh (2007). On the Philosophy/Rhetoric Binaries: Or, is Habermasian Discourse Motivationally Impotent? Philosophy and Social Criticism 33 (4):445-472.
    The susceptibility of Habermas' socio-political theory (and notion of constitutional patriotism) to the charge of motivational impotence can be traced to a problem in the way in which he conceives of discursive practical reason. By implicitly constructing the notion of discursive rationality in contrast to, and in abstraction from, the rhetorical and affective components of language use, Habermas' notion of discursive practical reason ends up reiterating the same binaries — between reason and passion, abstract and concrete, universal and particular — (...)
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  3. Arash Abizadeh (2005). In Defence of the Universalization Principle in Discourse Ethics. Philosophical Forum 36 (2):193–211.
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  4. Mitchell Aboulafia, Myra Orbach Bookman & Cathy Kemp (eds.) (2002). Habermas and Pragmatism. Routledge.
    Jürgen Habermas is one of the most important thinkers of this century. His work has been highly influential not only in philosophy, but particularly in the fields of politics, sociology and law. This is the first collection that explores the connections between his body of work and North America's biggest philosophical movement, pragmatism. Habermas and Pragmatism investigates the influences of pragmatism on Habermas' thought in a collection of stellar essays with contributions by Habermas himself, leading representatives of pragmatism, as well (...)
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  5. Carlo Invernizzi Accetti (2010). Can Democracy Emancipate Itself From Political Theology? Habermas and Lefort on the Permanence of the Theologico-Political. Constellations 17 (2):254-270.
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  6. N. Adams (2003). Review Articles : Recent Books in English by Jurgen Habermas: On the Pragmatics of Communication, Edited by Maeve Cooke. Cambridge: Polity, 1998. 454 Pp. Pb. ISBN 0-74563-047-2. The Inclusion of the Other: Studies in Political Theory, Edited by C. Cronin and P. De Grieff. Cambridge, Mass.: MIT Press, 1998. 300 Pp. Pb. ISBN 0-26258-186-8. The Postnational Constellation: Political Essays, Trans. And Edited by M. Pensky. Cambridge: Polity, 2001. 190 Pp. Pb. ISBN 0-74562- 352-2. The Liberating Power of Symbols: Philosophical Essays, Trans. P. Dews. Cambridge: Polity, 2001. 130 Pp. Pb. ISBN 0-74562-552-5. Religion and Rationality: Essays on Reason, God, and Modernity, Edited by E. Mendieta. Cambridge: Polity, 2002.176 Pp. Pb. ISBN 0-74562- 487-. [REVIEW] Studies in Christian Ethics 16 (1):72-79.
  7. Nicholas Adams (2006). Habermas and Theology. Cambridge University Press.
    How can the world's religious traditions debate within the public sphere? In this book Nicholas Adams shows the importance of Habermas' approaches to this question. The full range of Habermas' work is considered, with detailed commentary on the more difficult texts. Adams energetically rebuts some of Habermas' arguments, particularly those which postulate the irrationality or stability of religious thought. Members of different religious traditions need to understand their own ethical positions as part of a process of development involving ongoing disagreements, (...)
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  8. Ben Agger (1979). Work and Authority in Marcuse and Habermas. Human Studies 2 (1):191 - 208.
    I have argued that Marcuse's notions of the merger of work and play and of the possibility of nondominating organizational rationality and authority fly in the face of the mainstream Weberian tradition which venerates the labor-leisure dualism and the bureaucratic coordination of labor. I have further argued that this Weberian current is reappropriated by Jürgen Habermas in his own recent work on the epistemological foundations of social science. The counterpoint between Marcuse and Habermas reveals a split within modern critical theory. (...)
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  9. J. Aguirre (2013). Habermas' Account of the Role of Religion in the Public Sphere A Response to Cristina Lafont's Critiques Through an Illustrative Political Debate About Same-Sex Marriage. Philosophy and Social Criticism 39 (7):637-673.
    This article is meant as a response to Cristina Lafont’s critiques of Habermas’ view of religion’s role in the public sphere. For Lafont, the burdens that Habermas places on secular citizens, by requiring them to avoid secularism, may entail dangerous consequences for a correct understanding of the concept of deliberative democracy. For this reason, she presents a proposal of her own in which no citizen, whether religious or secular, has the obligation to engage in a way of thinking alien to (...)
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  10. Javier Aguirre (2012). Jürgen Habermas and Religion in the Public Sphere. Ideas Y Valores 61 (148):59-78.
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  11. Javier Aguirre (2012). Jürgen Habermas Y la religión en la esfera pública. Ideas Y Valores 61 (148):59-78.
    Se examinan las dificultades que tiene la propuesta de Jürgen Habermas sobre el papel de la religión en la esfera pública, para dilucidar y analizar sus presupuestos filosóficos. Una vez presentada la propuesta habermasiana, se presentan cinco objeciones, tomando como base el debate sobre los matrim..
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  12. Rolf Ahlers (1975). How Critical is Critical Theory?: Reflections on Jurgen Habermas. Philosophy and Social Criticism 3 (2):119-136.
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  13. I. Ahn (2009). Decolonization of the Lifeworld by Reconstructing the System: A Critical Dialogue Between Jurgen Habermas and Reinhold Niebuhr. Studies in Christian Ethics 22 (3):290-313.
    For all Habermas's remarkable contribution to moral theory, his discourse ethics has left behind some debatable points. In particular, `delinguistified media' such as money and power have been excluded from the domain of moral discourse. The exclusion of money and power from the domain of moral discourse has also motivated Habermas to develop an idea of `colonization of lifeworld by system' by giving us the impression that the delinguistified media are the main culprit of colonizing the lifeworld. In this article, (...)
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  14. Jacob Ale Aigbodioh (2011). Stigmatization in African Communalistic Societies and Habermas' Theory of Rationality. Cultura 8 (1):27-48.
    The phenomenon of widespread stigmatization of victims of deadly, or previously incurable, diseases in African traditional societies would appear to pragmatically contradict the humanistic values of communalism associated with those societies. However, the implied contradiction of the phenomenon, which borders on irrationality and injustice, seems amenable to a rational explanation when one considers the thick ontological underpinnings of African traditional communalism along with their epistemic significance. The justification of the proffered explanation, the paper avers, is made clearer when it is (...)
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  15. Jan Ajzner (1994). Some Problems of Rationality, Understanding, and Universalistic Ethics in the Context of Habermas's Theory of Communicative Action. Philosophy of the Social Sciences 24 (4):466-484.
    The arguments presented in this discussion point to some problems in the theory of communicative action considered as a starting point for a sociological theory with both normative and explanatory aspirations. It is argued that Habermas's notion of consensus is not sufficiently developed to constitute a foundation of the ethics of public debates; that both social action and communicative action are grounded in social actors' references to the same three worlds, which makes the coordination of actions by means of understanding (...)
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  16. Lars Albinus (2013). Can Science Cope with More Than One World? A Cross-Reading of Habermas, Popper, and Searle. Journal for General Philosophy of Science 44 (1):3-20.
    The purpose of this article is to critically assess the ‘three-world theory’ as it is presented—with some slight but decisive differences—by Jürgen Habermas and Karl Popper. This theory presents the philosophy of science with a conceptual and material problem, insofar as it claims that science has no single access to all aspects of the world. Although I will try to demonstrate advantages of Popper’s idea of ‘the third world’ of ideas, the shortcomings of his ontological stance become visible from the (...)
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  17. Robert Alexy (1994). Basic Rights and Democracy in Jurgen Habermas's Procedural Paradigm of the Law. Ratio Juris 7 (2):227-238.
  18. Luigi Alfieri & Antonio De Simone (eds.) (2009). Per Habermas: Seminario (2009): Interventi Su "Intersoggettività E Norma". Morlacchi.
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  19. C. F. Alford (1987). Habermas, Post-Freudian Psychoanalysis, and the End of the Individual. Theory, Culture and Society 4 (1):3-29.
    For some time now a number of critics have argued that Juergen Habermas has misinterpreted Freud. The gist of this criticism is that Habermas' interpretation of psychoanalysis as `depth hermeneutics' must violate the intent of Freud's work, which is so deeply grounded in drive theory. In other words, Habermas confuses philosophical reflection with psychoanalysis. This paper takes a somewhat different focus. It examines the consequences of Habermas' interpretation of Freud for Habermas' view of the individual. It is shown that Habermas' (...)
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  20. C. Fred Alford (1985). Is Jürgen Habermas's Reconstructive Science Really Science? Theory and Society 14 (3):321-340.
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  21. C. Fred Alford (1985). Science and the Revenge of Nature Marcuse & Habermas.
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  22. Amy Allen (2012). The Unforced Force of the Better Argument: Reason and Power in Habermas' Political Theory. Constellations 19 (3):353-368.
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  23. Amy Allen (2009). Discourse, Power, and Subjectivation: The Foucault/Habermas Debate Reconsidered. Philosophical Forum 40 (1):1-28.
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  24. Amy R. Allen (2007). Systematically Distorted Subjectivity?: Habermas and the Critique of Power. Philosophy and Social Criticism 33 (5):641-650.
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  25. Barry Allen (1990). Jürgen Habermas, The Structural Transformation of the Public Sphere: An Inquiry Into a Category of Bourgeois Society. Trans. Thomas Burger Reviewed By. [REVIEW] Philosophy in Review 10 (6):228-232.
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  26. Barry Allen (1988). Jürgen Habermas, The Philosophical Discourse of Modernity. [REVIEW] Philosophy in Review 8:402-405.
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  27. Barry Allen (1988). Jürgen Habermas, The Philosophical Discourse of Modernity Reviewed By. Philosophy in Review 8 (10):402-405.
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  28. Federico Altbach-Núñez (2010). Cultura urbana y educación como desafíos a la teoría de Habermas del actuar comunicativo. Conjectura: Filosofia E Educação 14 (3):85-106.
    Resumen : Habermas realiza una contribución significativa a los estudios urbanos y a las ciencias de la educación. El mundo urbano representa un verdadero reto para la racionalidad comunicativa. La vida en las ciudades latinoamericanas parece ser, hasta cierto punto, un caos de códigos lingüísticos y de símbolos, donde mucha gente actúa de un modo individualista y apático. De ahí que sea difícil esperar que los habitantes urbanos sean capaces de cooperar mutuamente a fin de construi rsu sociedad sobre la (...)
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  29. Danilo Alterado (2009). Universities and Democratization: Habermas on Education. Philosophia 38 (1).
    This paper is an attempt to explicate Jürgen Habermas’s discourse on education vis-à-vis his political project of a democratized society. Arguably, Habermas sees in the structures and processes inherent in the universities an ideal place for self-reflection and communicative action. Thus, his idea of a university is tied up with the potentials of establishing an emancipated, enlightened society. The agencies of selfreflection hinge with democratic practices and processes, and the facility of communicative action even in a differentiated and specialized learning (...)
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  30. Lilian Alweiss (2005). Philosophy in a Time of Terror. Review of Metaphysics 59 (2):406-409.
  31. Peter Amato (2001). Habermas's “Other” Legitimation Crisis: Critical-Philosophical Dimensions. Radical Philosophy Review 4 (1/2):205-228.
    A kind of political complacency has become a common complaint of Habermasian philosophy. At odds with some earlier stances, according to which he had claimed to represent the best critical hopes of a Marxist tradition that he regarded as exhausted, Habermas has come to defend the legitimacy of liberal democratic institutions and forms ofpolitical expression. No longer the last Marxist, but a hesitant post-Marxist, Habermas is today arguably the foremost intellectual spokesperson for a presently existing democracy which bears as much (...)
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  32. Joel Anderson (2005). Jurgen Habermas, The Future of Human Nature, Translated by Hella Beister, Max Pensky, and William Rehg:The Future of Human Nature. Ethics 115 (4):816-821.
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  33. Alexander Anievas (2010). 13 On Habermas, Marx and the Critical Theory Tradition. In Cerwyn Moore & Chris Farrands (eds.), International Relations Theory and Philosophy: Interpretive Dialogues. Routledge. 80--144.
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  34. F. R. Ankersmit (2004). The Postnational Constellation. Common Knowledge 10 (2):358-358.
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  35. Londoño Ángel Edgar Antonio (unknown). Ética Y democracia en Jürgen Habermas. Discurso 1:2.
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  36. Karl-Otto Apel, Ma De Oliveira & L. Moreira (2002). Regarding the Relationship of Morality, Law and Democracy: On Habermas's Philosophy of Law (1992) From a Transcendental-Pragmatic Point of View. In.: ABOULAFIA, M. In Mitchell Aboulafia, Myra Orbach Bookman & Cathy Kemp (eds.), Habermas and Pragmatism. Routledge.
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  37. Karl-Otto Appel (2001). La relation entre morale, droit et démocratie. Les Etudes Philosophiques 1 (1):67-80.
    L’article est une prise de position critique à propos du livre de Habermas Faktizität und Geltung . Plus précisément, il s’agit d’une critique de l’ « architectonique” de la différenciation discussionnelle, menée à propos du rapport entre principe de discussion, principe moral, principe du droit et principe démocratique. Mon point de vue résulte de la position de l’éthique de la discussion comme discipline de base de la philosophie pratique, dans la perspective d’une fondation pragmatique-transcendantale ultime. Une « architectonique » alternative (...)
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  38. Luiz Bernardo Leite Araújo (2007). Liberalismo, identidade e reconhecimento em Habermas. Veritas 52 (1):120-136.
    O artigo apresenta a posição ocupada pela teoria discursiva de Jürgen Habermas no debate entre liberalismo e multiculturalismo. Adotando uma perspectiva universalista sensível às diferenças, resultante da tese da relação interna entre democracia e estado constitucional, Habermas enfoca três aspectos interligados e diretamente vinculados à questão do reconhecimento: a idéia liberal de igualdade, os direitos de grupos e o igual tratamento das culturas. A defesa da conjugação do ideal igualitário da cidadania democrática com as demandas legítimas de indivíduos e grupos (...)
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  39. Johann Pall Arnason (2000). Globalism, Ideology and Traditions: Interview with Jurgen Habermas. Thesis Eleven 63 (1):1-10.
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  40. Vilhjálmur Árnason (2014). From Species Ethics to Social Concerns: Habermas’s Critique of “Liberal Eugenics” Evaluated. Theoretical Medicine and Bioethics 35 (5):353-367.
    Three arguments of Habermas against “liberal eugenics”—the arguments from consent, responsibility, and instrumentalization—are critically evaluated and explicated in the light of his discourse ethics and social theory. It is argued that these arguments move partly at a too deep level and are in part too individualistic and psychological to sufficiently counter the liberal position that he sets out to criticize. This is also due to limitations that prevent discourse ethics from connecting effectively to the moral and political domains, e.g., through (...)
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  41. Samantha Ashenden (2014). On Violence in Habermas's Philosophy of Language. European Journal of Political Theory 13 (4):427-452.
    Habermas does not rule out the possibility of violence in language. In fact his account explicitly licenses a broad conception of violence as ‘systematically distorted communication’. Yet he does rule out the possibility that language simultaneously imposes as it discloses. That is, his argument precludes the possibility of recognizing that there is an antinomy at the heart of language and philosophical reason. This occlusion of the simultaneously world-disclosing and world-imposing character of language feeds and sustains Habermas’s legal and political arguments, (...)
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  42. Samantha Ashenden (1998). Pluralism Within the Limits of Reason Alone? Habermas and the Discursive Negotiation of Consensus. Critical Review of International Social and Political Philosophy 1 (3):117-136.
  43. Samantha Ashenden & David Owen (eds.) (1999). Foucault Contra Habermas: Recasting the Dialogue Between Genealogy and Critical Theory. Sage.
  44. Catherine Audard (2011). Rawls and Habermas on the Place of Religion in the Political Domain. In James Gordon Finlayson & Fabian Freyenhagen (eds.), Habermas and Rawls: Disputing the Political. Rouledge.
  45. Stefan Auer (2010). Whose Europe Is It Anyway? Habermas's New Europe and its Critics. Telos 2010 (152):181-191.
    Excerpt“Europe is not America,” opined the leading editorial in the Frankfurter Allgemeine Zeitung1 in the midst of the most severe financial crisis that the United States has experienced in its history. A few days later, when it became obvious that European-style capitalism was not immune to the problems caused by the reckless investment strategies of banks around the globe, the outburst of this European (German?) Schadenfreude dissipated. Yet, the underlying assumption remained: the economic downturn in the United States was indicative (...)
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  46. Jacques Aumètre (1988). Habermas et Althusser : critique de l'idéologie scientiste et critique de l'humanisme idéologique. Philosophiques 15 (1):141-167.
    Les hommes sont-ils sujets ou assujettis à la structure objective du monde naturel et social ? Est-ce l’idéologie ou la critique de l’idéologie qui les fait sujets ? Les deux, selon Marx, car les hommes ne sont pas libres mais le deviennent à travers l’histoire, dialectiquement, en se libérant de la nécessité qui les conditionne. Depuis, le marxisme s’est scindé, un matérialisme objectif y affrontant un idéalisme subjectif, et aujourd’hui Althusser retourne le socialisme scientifique contre l’utopie communiste, à l’inverse d’Habermas. (...)
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  47. Randall E. Auxier (1992). Hanks on Habermas and Democratic Communication. Southwest Philosophy Review 8 (2):97-100.
  48. Babette E. Babich (ed.) (2004). Habermas, Nietzsche, and Critical Theory. Humanity Books.
  49. Amy R. Baehr (1996). Toward a New Feminist Liberalism: Okin, Rawls, and Habermas. Hypatia 11 (1):49 - 66.
    While Okin's feminist appropriation of Rawls's theory of justice requires that principles of justice be applied directly to the family, Rawls seems to require only that the family be minimally just. Rawls's recent proposal dulls the critical edge of liberalism by capitulating too much to those holding sexist doctrines. Okin's proposal, however, is insufficiently flexible. An alternative account of the relation of the political and the nonpolitical is offered by Jürgen Habermas.
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  50. Oded Balaban (1990). On Justice and Legitimation. A Critique of Jürgen Habermas' Concept of "Historical Reconstructivism". Zeitschrift für Philosophische Forschung 44 (2):273 - 277.
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