Philosophy Research Archives 8:339-365 (1982)
|Abstract||Since the early seventies, when English translations of Jürgen Habermas’ principal works became available to English-speaking scholars, there has been a virtual “Habermas explosion” of research papers, dissertations and books. Informative and penetrating discussions already exist discussing Habermas’ encounter with positivism and his relationship to the “Frankfurt school.” There are however few detailed discussions of the theoretical relationships between Habermas’ project of a critical theory of society and Hegel’s system. We attempt to correct this previous omission in the following paper.The central thesis of Jürgen Habermas’ Knowledge and Human Interests is that theoretical discourse is fundamentally tied to human experience. Habermas wishes to show that all theoretical statements about the world have their genesis in the experience of everyday life and practices. His particular understanding of this approach to the question of the possibility of knowledge has its origins in Hegel’s Phenomenology of Spirit. The Phenomenology defines the development of knowledge in terms of a science of experience and must therefore constitute the main text in locating the philosophical parameters of Habermas’ thought. Our paper is an exercise in hermeneutics addressed to this task.In rejecting both Hegel’s philosophy of identity and Marx’s ontology of nature, Habermas has forced himself into a position where he must elaborate exactly how knowledge is possible at all. That is, the question which he confronts concerns the underlying basis of human experience. Hegel and Marx in Habermas’ opinion, were both unsuccessful in developing an adequate account of human life precisely because they tended to give an absolute basis to the the structure of the world. Knowledge itself, was considered as knowledge of something which existed beyond the scope of human control. Habermas attempts to overcome these difficulties by developing an explicitly ontological account of man through his theory of cognitive interests. Thus the process of reflection is ‘guided’ by certain cognitive interests. These interests perform the same function in Habermas’ system as does the notion of Geist in Hegel’s or Nature in Marx’s. They determine the conditions by which ‘knowledge’ can be generated and thus constitute the grounds upon which our world-view is constituted|
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
|Through your library||Configure|
Similar books and articles
John Grumley (2005). Hegel, Habermas and the Spirit of Critical Theory. Critical Horizons 6 (1):87-99.
Roger S. Gottlieb (1981). The Contemporary Critical Theory of Jurgen Habermas:Knowledge and Human Interests. ; Theory and Practice. ; Legitimation Crisis. ; Communication and the Evolution of Society. Jurgen Habermas. [REVIEW] Ethics 91 (2):280-.
Fred R. Dallmayr (1972). Review Symposium on Habermas : II—Critical Theory Criticized: Habermas's Knowledge and Human Interests and its Aftermath. Philosophy of the Social Sciences 2 (1):211-229.
G. Khan (2012). Politics and Morality in Habermas' Discourse Ethics. Philosophy and Social Criticism 38 (2):149-168.
Jason L. Powell (ed.) (2012). Habermas. Nova Science Publishers.
Mathieu Deflem (ed.) (1996). Habermas, Modernity, and Law. Sage Publications.
Dieter Freundlieb (1988). Rationalism V. Irrationalism? Habermas's Response to Foucault. Inquiry 31 (2):171 – 192.
Mitchell Aboulafia, Myra Orbach Bookman & Cathy Kemp (eds.) (2002). Habermas and Pragmatism. Routledge.
Ali Rizvi (2010). Philosophical Foundations of Habermas’ Critique of Particularistic Liberalism. Minerva - An Internet Journal of Philosophy 14:12-35.
Andrzej Rapaczynski (1983). Book Review:Metacritique: The Philosophical Argument of Jurgen Habermas. Garbis Kortian; The Idea of a Critical Theory: Habermas and the Frankfurt School. Raymond Geuss; Introduction to Critical Theory: Horkheimer to Habermas. David Held. [REVIEW] Ethics 93 (4):811-.
Poul Kjaer (2006). Systems in Context: On the Outcome of the Habermas/Luhmann Debate. Ancilla Iuris 1:66-77.
J. M. Bernstein (1995). Recovering Ethical Life: Jürgen Habermas and the Future of Critical Theory. Routledge.
Max Pensky (2005). Jürgen Habermas, Existential Hero? Radical Philosophy Review 8 (2):197-209.
Sorry, there are not enough data points to plot this chart.
Added to index2011-12-02
Recent downloads (6 months)0
How can I increase my downloads?