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  1. Jürgen Habermas (2014). An Awareness of What is Missing: Faith and Reason in a Post-Secular Age. Polity.
    In his recent writings on religion and secularization, Habermas has challenged reason to clarify its relation to religious experience and to engage religions in a constructive dialogue. Given the global challenges facing humanity, nothing is more dangerous than the refusal to communicate that we encounter today in different forms of religious and ideological fundamentalism. Habermas argues that in order to engage in this dialogue, two conditions must be met: religion must accept the authority of secular reason as the fallible results (...)
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  2. Jürgen Habermas (2014). Time of Transitions. Polity.
    We live in a time of turbulent change when many of the frameworks that have characterized our societies over the last few centuries – such as the international order of sovereign nation-states – are being called into question. In this new volume of essays and interviews, Habermas focuses his attention on these processes of change and provides some of the resources needed to understand them. What kind of international order should we seek to create in our contemporary global age? How (...)
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  3.  5
    Jürgen Habermas (1998). Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy. The MIT Press.
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  4. Jürgen Habermas (2003). The Future of Human Nature. Polity.
    In this important new book, Jurgen Habermas - the most influential philosopher and social thinker in Germany today - takes up the question of genetic ...
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  5. Jürgen Habermas (1978/1971). Knowledge and Human Interests. Heinemann Educational.
  6.  1
    Jürgen Habermas (1984). The Theory of Communicative Action, Vol. 1, 'Reason and the Rationalization of Society'. Polity..
  7.  4
    David M. Rasmussen, Jurgen Habermas, Christian Lenhardt & Shierry Weber Nicholsen (1993). Moral Consciousness and Communicative Action. Philosophical Quarterly 43 (173):571.
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  8. Jürgen Habermas (2001). The Postnational Constellation: Political Essays. The MIT Press.
     
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  9. Jürgen Habermas (2000). The Inclusion of the Other: Studies in Political Theory. The MIT Press.
     
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  10. Jürgen Habermas (2008). Erkenntnis Und Interesse. Felix Meiner Verlag Gmbh.
    Die Wirkung der Schrift "Erkenntnis und Interesse" ging weit über die akademische Debatte hinaus und hatte auch unmittelbaren Einfluß auf den politischen Diskurs in den 70er Jahren. Denn die kritische Reflexion auf die vorgängig leitenden Interessen, die den Erkenntnisprozessen ihre Richtung geben, entzog der Kantischen Vorstellung den Boden, alle Erkenntnis beruhe allein auf der Selbstbestimmtheit des erkennenden Subjekts."Ich verspüre keine große Neigung, Gegenstand einer nostalgischen Veranstaltung zu sein." J.H.
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  11. Jürgen Habermas (1987). The Philosophical Discourse of Modernity. Twelve Lectures. Polity.
    Modernity's Consciousness of Time and Its Need for Self- Reassurance In his famous introduction to the collection of his studies on the sociology of ...
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  12. Jürgen Habermas (2014). Europe: The Faltering Project. Polity.
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  13. Jürgen Habermas (2003). Truth and Justification. The MIT Press.
     
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  14. Jürgen Habermas & Thomas Mccarthy (1991). Communication and the Evolution of Society. Monograph Collection (Matt - Pseudo).
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  15.  72
    Jürgen Habermas (2008). Between Naturalism and Religion: Philosophical Essays. Polity Press.
  16.  1
    Jürgen Habermas (1991). The Structural Transformation of the Public Sphere: An Inquiry Into a Category of Bourgeois Society. The MIT Press.
    An account of the emergence and disintegration of.
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  17.  3
    Kwame Anthony Appiah, Charles Taylor, Jürgen Habermas, Stephen C. Rockefeller, Michael Walzer & Susan Wolf (1994). Multiculturalism. Princeton University Press.
    A new edition of the highly acclaimed book Multiculturalism and "The Politics of Recognition," this paperback brings together an even wider range of leading philosophers and social scientists to probe the political controversy surrounding ...
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  18. Jürgen Habermas (1994). Justification and Application: Remarks on Discourse Ethics. The MIT Press.
     
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  19.  2
    Jürgen Habermas (2000). On the Pragmatics of Communication. The MIT Press.
    Jurgen Habermas's program in formal pragmatics fulfills two main functions.
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  20. Jürgen Habermas (1981). Theorie des Kommunikativen Handelns.
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  21. Jürgen Habermas (2006). Religion in the Public Sphere. European Journal of Philosophy 14 (1):1–25.
  22.  1
    Jurgen Habermas (1990). [Book Review] the Theory of Communicative Action. [REVIEW] Ethics 100 (3):641-657.
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  23. Jürgen Habermas (1983). Moralbewusstsein Und Kommunikatives Handeln.
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  24. Jürgen Habermas (2010). The Concept of Human Dignity and the Realistic Utopia of Human Rights. Metaphilosophy 41 (4):464-480.
    Abstract: Human rights developed in response to specific violations of human dignity, and can therefore be conceived as specifications of human dignity, their moral source. This internal relationship explains the moral content and moreover the distinguishing feature of human rights: they are designed for an effective implementation of the core moral values of an egalitarian universalism in terms of coercive law. This essay is an attempt to explain this moral-legal Janus face of human rights through the mediating role of the (...)
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    Jürgen Habermas (1985). The Theory of Communicative Action, Volume 2: Lifeworld and System: A Critique of Functionalist Reason. Beacon Press.
    Theory of Communicative Action, Volume 2 is a Beacon Press publication.
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  26. Jurgen Habermas (1995). Reconciliation Through the Public Use of Reason: Remarks on John Rawls's Political Liberalism. Journal of Philosophy 92 (3):109-131.
  27.  69
    Jürgen Habermas & William Rehg (2001). Constitutional Democracy: A Paradoxical Union of Contradictory Principles? Political Theory 29 (6):766-781.
  28. Jürgen Habermas (2005). Zwischen Naturalismus Und Religion: Philosophische Aufsätze. Suhrkamp.
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  29. Jürgen Habermas (1991). Erläuterungen Zur Diskursethik.
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  30. Jürgen Habermas (1994). Three Normative Models of Democracy. Constellations 1 (1):1-10.
  31.  3
    David E. Cooper, Jurgen Habermas & William Mark Hohengarten (1993). Postmetaphysical Thinking: Philosophical Essays. Philosophical Quarterly 43 (173):572.
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  32. Jürgen Habermas (2008). The Constitutionalization of International Law and the Legitimation Problems of a Constitution for World Society. Constellations 15 (4):444-455.
  33. Jürgen Habermas (2000). From Kant to Hegel: On Robert Brandom's Pragmatic Philosophy of Language. European Journal of Philosophy 8 (3):322–355.
  34. Jürgen Habermas (1990). On the Logic of the Social Sciences. The MIT Press.
    James Bohman has succeeded in reinvigorating the old debate over explanation and understanding by situating it within contemporary discussions about sociological indeterminacy and complexity. I argue that Bohman's preference for a paradigm based on Habermas's theory of communicative action is justifiable given the explanatory deficiencies of ethnomethodological, rational choice, rule-based, and functionalist methodologies. Yet I do not share his belief that the paradigm is preferable to less formalized models of interpretation.
     
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  35. Jürgen Habermas & John Viertel (1975). Theory and Practice. Studies in Soviet Thought 15 (4):341-351.
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  36. Jürgen Habermas (2005). Equal Treatment of Cultures and the Limits of Postmodern Liberalism. Journal of Political Philosophy 13 (1):1–28.
  37. Keith Ansell Pearson, Babette Babich, Eric Blondel, Daniel Conway, Ken Gemes, Jürgen Habermas, Salim Kemal, Paul S. Loeb, Mark Migotti, Wolfgang Müller-Lauter, Alexander Nehamas, David Owen, Robert Pippin, Aaron Ridley, Gary Shapiro, Alan Schrift, Tracy Strong, Christine Swanton & Yirmiyahu Yovel (2006). Nietzsche's on the Genealogy of Morals: Critical Essays. Rowman & Littlefield Publishers.
    In this astonishingly rich volume, experts in ethics, epistemology, philosophy of mind, political theory, aesthetics, history, critical theory, and hermeneutics bring to light the best philosophical scholarship on what is arguably Nietzsche's most rewarding but most challenging text. Including essays that were commissioned specifically for the volume as well as essays revised and edited by their authors, this collection showcases definitive works that have shaped Nietzsche studies alongside new works of interest to students and experts alike. A lengthy introduction, annotated (...)
     
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  38. Jürgen Habermas (1986). The New Obscurity: The Crisis of the Welfare State and the Exhaustion of Utopian Energies: Translated by Phillip Jacobs. Philosophy and Social Criticism 11 (2):1-18.
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  39. Jurgen Habermas (1994). [Book review] faktizitat und geltung, beitrage zur diskurstheorie Des rechts und Des demokratischen rechtsstaats. [REVIEW] Ethics 105 (1):160-161.
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  40. Jürgen Habermas (1991). The New Conservatism: Cultural Criticism and the Historians' Debate. The MIT Press.
     
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  41. Jürgen Habermas (1970). Towards a Theory of Communicative Competence. Inquiry 13 (1-4):360-375.
    In this, the second of two articles outlining a theory of communicative competence, the author questions the ability of Chomsky's account of linguistic competence to fulfil the requirements of such a theory. ?Linguistic competence? for Chomsky means the mastery of an abstract system of rules, based on an innate language apparatus. The model by which communication is understood on this account contains three implicit assumptions, here called ?monologism?, ?a priorism?, and ?elementarism?. The author offers an outline of a theory of (...)
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  42.  3
    Jürgen Habermas (2002). On the Pragmatics of Social Interaction: Preliminary Studies in the Theory of Communicative Action. The MIT Press.
    Habermas's 1971 Gauss Lectures, plus two additional essays, outlining an intersubjective approach to social theory.
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  43. Jürgen Habermas (2002). Religion and Rationality: Essays on Reason, God, and Modernity. MIT Press.
  44. Jürgen Habermas (1970). On Systematically Distorted Communication. Inquiry 13 (1-4):205-218.
    In this, the first of two articles outlining a theory of communicative competence, the author shows how the requirements of such a theory are to be found in an analysis not of the linguistic competence of a native speaker, but of systematic distortion of communication of the kind postulated by psychoanalytic theory. The psychoanalyst's hermeneutic understanding of initially incomprehensible acts and utterances depends on the explanatory power of this understanding, and therefore rests on theoretical assumptions. After a preliminary delineation of (...)
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    Jurgen Habermas & Jacques Derrida (2003). February 15, or What Binds Europeans Together: A Plea for a Common Foreign Policy, Beginning in the Core of Europe. Constellations 10 (3):291-297.
  46. Jürgen Habermas (1987). Vorstudien und Ergänzungen zur Theorie des kommunikativen Handelns. Tijdschrift Voor Filosofie 49 (3):547-548.
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  47.  5
    Jürgen Habermas (1968). Technik und Wissenschaft als “Ideologie”? Man and World 1 (4):483-523.
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    Jürgen Habermas (2004). Religious Tolerance—the Pacemaker for Cultural Rights. Philosophy 79 (1):5-18.
    Religious toleration first became legally enshrined in Europe in the 16th and 17th centuries. Religious toleration led to the practice of more general inter-subjective recognition of members of democratic states which took precedence over differences of conviction and practice. After considering the extent to which a democracy may defend itself against the enemies of democracy and to which it should be prepared to tolerate civil disobedience, the article analyses the contemporary dialectic between the notion of civil inclusion and multiculturalism. Religious (...)
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    Jürgen Habermas (2010). Das Konzept der Menschenwürde und die realistische Utopie der Menschenrechte. Deutsche Zeitschrift für Philosophie 58 (3):343-357.
    This paper argues that the normative source of modern basic rights consists in the idea of human dignity. It is this idea through which rights derive a universalistic content of morality. Due to their being rights, human rights can serve to protect human dignity, which in turn owes its connotations of self-respect and social recognition to the intramundane status of democratic citizenship. This is associated with a realistic utopia whose aim at realizing social justice is intrinsic to the very institutions (...)
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  50. Jurgen Habermas (1999). Bestiality and Humanity: A War on the Border Between Legality and Morality. Constellations 6 (3):263-272.
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