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  1. Global Fragments: Latinamericanisms, Globalizations, and Critical Theory.Alejandro A. - 2010 - Journal of Speculative Philosophy 23 (4):364-367.
  2. Habermas and Ackerman: A Synthesis Applied to the Legitimation and Codification of Legal Norms.Abad I. Ninet Antoni & Molas Josep Monserrat - 2009 - Ratio Juris 22 (4):510-531.
    In this article we consider certain elements of the normative theory of Jürgen Habermas in the light of the proposals of Bruce Ackerman, with a view to strengthening a concept of deliberative democracy applied to the legitimation of juridical rules. We do not construct a hierarchy of the two positions, but seek to bring together certain elements to achieve a common project. As the starting point for examining the work of the two authors, we take the scheme proposed by Habermas (...)
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  3. The Conceptual Public Sphere and its Problems: Habermas, Political Action and the Arab States.L. M. Abbott - 2016 - Journal of International Political Theory 12 (3).
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  4. Farewell to Justification: Habermas, Human Rights, and Universalist Morality.Farid Abdel-Nour - 2004 - 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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  5. On the Philosophy/Rhetoric Binaries: Or, is Habermasian Discourse Motivationally Impotent?Arash Abizadeh - 2007 - Philosophy and Social Criticism 33 (4):445-472.
    The susceptibility of Habermas' socio-political theory 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 — that provide the tacit parameters (...)
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  6. In Defence of the Universalization Principle in Discourse Ethics.Arash Abizadeh - 2005 - Philosophical Forum 36 (2):193–211.
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  7. Habermas and Pragmatism.Mitchell Aboulafia, Myra Orbach Bookman & Catherine Kemp (eds.) - 2002 - 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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  8. Can Democracy Emancipate Itself From Political Theology? Habermas and Lefort on the Permanence of the Theologico-Political.Carlo Invernizzi Accetti - 2010 - Constellations 17 (2):254-270.
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  9. 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]N. Adams - 2003 - Studies in Christian Ethics 16 (1):72-79.
  10. Habermas and Theology.Nicholas Adams - 2006 - 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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  11. Work and Authority in Marcuse and Habermas.Ben Agger - 1979 - 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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  12. 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.J. Aguirre - 2013 - 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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  13. Jürgen Habermas and Religion in the Public Sphere.Javier Aguirre - 2012 - Ideas Y Valores 61 (148):59-78.
    The article examines the difficulties posed by Jürgen Habermas’s proposal regarding the role of religion in the public sphere, in order to clarify and analyze its philosophical assumptions. The article then goes on to set forth five objections on the basis of the debate over same-sex marriage, and to relate those objections to Habermas’s philosophical assumptions, in order to show the need for a more detailed review of the problem.
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  14. Jürgen Habermas Y la religión en la esfera pública.Javier Aguirre - 2012 - 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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  15. How Critical is Critical Theory?: Reflections on Jurgen Habermas.Rolf Ahlers - 1975 - Philosophy and Social Criticism 3 (2):119-136.
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  16. Decolonization of the Lifeworld by Reconstructing the System: A Critical Dialogue Between Jurgen Habermas and Reinhold Niebuhr.I. Ahn - 2009 - 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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  17. Stigmatization in African Communalistic Societies and Habermas’ Theory of Rationality.Jacob Ale Aigbodioh - 2011 - 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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  18. Stigmatization in African Communalistic Societies and Habermas' Theory of Rationality.Jacob Ale Aigbodioh - 2011 - 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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  19. Some Problems of Rationality, Understanding, and Universalistic Ethics in the Context of Habermas's Theory of Communicative Action.Jan Ajzner - 1994 - 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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  20. Can Science Cope with More Than One World? A Cross-Reading of Habermas, Popper, and Searle.Lars Albinus - 2013 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 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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  21. Agreement as the Convergence of Will: A Consensualistic Approach to Negotiation.Arvanitis Alexios - 2015 - New Ideas in Psychology 37:24-32.
    Negotiation is often treated as an attempt to reconcile conflicting interests. Instead, I define negotiation as an attempt to produce a convergence of will. Based on a distinction initially made by Rawls (1955), I draw attention away from summary rules that are introduced during negotiation, including win-win interest prescriptions, and put the emphasis on the practice rules that are validated by the final agreement. The term convergence of will refers to the co-adoption of practice rules that define the interaction that (...)
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  22. Basic Rights and Democracy in Jurgen Habermas's Procedural Paradigm of the Law.Robert Alexy - 1994 - Ratio Juris 7 (2):227-238.
  23. Per Habermas: Seminario (2009): Interventi Su "Intersoggettività E Norma".Luigi Alfieri & Antonio De Simone (eds.) - 2009 - Morlacchi.
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  24. Jurgen Habermas and the Dialectic of Enlightenment: What Is Theoretically Fruitful Knowledge?C. Alford - 1985 - Social Research 52.
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  25. Habermas, Post-Freudian Psychoanalysis, and the End of the Individual.C. F. Alford - 1987 - 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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  26. Science and the Revenge of Nature Marcuse & Habermas.C. Fred Alford - 1985
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  27. Is Jürgen Habermas's Reconstructive Science Really Science?C. Fred Alford - 1985 - Theory and Society 14 (3):321-340.
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  28. Reason, Power and History: Re-Reading the Dialectic of Enlightenment.A. Allen - 2014 - Thesis Eleven 120 (1):10-25.
    This paper re-examines the relationship between power, reason and history in Horkheimer and Adorno’s "Dialectic of Enlightenment." Contesting Habermas’ highly influential reading of the text, I argue that "Dialectic of Enlightenment," far from being a dead-end for critical theory, opens up important lines of thought in the philosophy of history that contemporary critical theorists would do well to recover. My focus is on the relationship that Horkheimer and Adorno trace between enlightenment rationality and the domination of inner and outer nature.
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  29. The Power of Disclosure: Comments on Nikolas Kompridis' Critique and Disclosure.A. Allen - 2011 - Philosophy and Social Criticism 37 (9):1025-1031.
    This article discusses the relationship between power and reflective disclosure in Nikolas Kompridis' book "Critique and Disclosure." Although the concept of power is not explicitly theorized in great detail in this book, I argue that power is highly relevant for Kompridis' account of reflective disclosure. I offer a few ways in which a thematization of power relations might complicate and enrich Kompridis' understanding of disclosure.
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  30. Psychoanalysis and the Methodology of Critique.Amy Allen - 2016 - Constellations 23 (2):244-254.
    In his account of critical theory as diagnosing social pathologies of reason, Axel Honneth has rehabilitated the analogy between critical theory and psychoanalysis – according to which the critical theorist stands in relation to the pathological social order as the analyst stands in relation to the analysand, and the aim of critical theory is to effect the diagnosis and, ultimately, the cure of social disorders or pathologies. In this article, I show that Honneth, like Habermas before him, has an overly (...)
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  31. The Unforced Force of the Better Argument: Reason and Power in Habermas' Political Theory.Amy Allen - 2012 - Constellations 19 (3):353-368.
    The tension between reason and power has a long and illustrious history in political theory. In his magnum opus of legal and political theory, "Between Facts and Norms," Jürgen Habermas presents his most complex, sophisticated, and ambitious attempt to confront this tension. My thesis in this article is that though Habermas’s political theory thematizes the tension between reason and power in a way that is initially quite promising, he ultimately forecloses that tension in the direction of a rationality that has (...)
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  32. Discourse, Power, and Subjectivation: The Foucault/Habermas Debate Reconsidered.Amy Allen - 2009 - Philosophical Forum 40 (1):1-28.
    In this article, I take up one strand – arguably the central one – of the Foucault/Habermas debate: their respective accounts of subjectivation. Against those who hold that Foucault and Habermas occupy such drastically different theoretical perspectives as to preclude the integration of their views into a common framework, I begin to lay the groundwork for an account of subjectivation that draws on the conceptual insights to be found on each side of the debate. While both Foucault and Habermas offer (...)
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  33. Systematically Distorted Subjectivity?: Habermas and the Critique of Power.Amy R. Allen - 2007 - Philosophy and Social Criticism 33 (5):641-650.
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  34. David Ingram, Critical Theory and Philosophy. [REVIEW]Barry Allen - 1991 - Philosophy in Review 11:200-201.
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  35. Jürgen Habermas, The Structural Transformation of the Public Sphere: An Inquiry Into a Category of Bourgeois Society. Trans. Thomas Burger Reviewed By. [REVIEW]Barry Allen - 1990 - Philosophy in Review 10 (6):228-232.
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  36. Jürgen Habermas, The Philosophical Discourse of Modernity Reviewed By.Barry Allen - 1988 - Philosophy in Review 8 (10):402-405.
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  37. Jürgen Habermas, The Philosophical Discourse of Modernity. [REVIEW]Barry Allen - 1988 - Philosophy in Review 8:402-405.
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  38. Cultura urbana y educación como desafíos a la teoría de Habermas del actuar comunicativo.Federico Altbach-Núñez - 2009 - 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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  39. Universities and Democratization: Habermas on Education.Danilo Alterado - 2010 - 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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  40. Philosophy in a Time of Terror.Lilian Alweiss - 2005 - Review of Metaphysics 59 (2):406-409.
  41. Habermas's “Other” Legitimation Crisis: Critical-Philosophical Dimensions.Peter Amato - 2001 - 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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  42. Habermas Philosophy of Language.Javed Iqbal Ameeri - unknown
    Jurgen Habermas is today not only of Germany’s but also one of the west’s leading philosophers, social and political theorists. He combines all three qualities in himself. This thesis, therefore explores his philosophy of language in an expository mode and set in a developmental framework. The former facet is meant to bring but the strengths and weaknesses of his theory while the latter puts his work in perspective showing how Habermas has responded to criticisms and modified, improved or strengthened his (...)
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  43. "Meditations" On Modernity.Majid Amini - 2003 - Minerva 7:208-219.
    Recently there has been a rising tendency in analysing the phenomenon of Modernity in terms of the notion ofsubjectivity as conceptualised in the Cartesian corpus. I have therefore organised this critical essay around twotasks: to look at the concept of subjectivity in its own right, and to see how far such diagnoses aresuccessful in tracing the origin of Modernity. In this pursuit, I have focused on Harvie Ferguson’s latestmonograph, Modernity and Subjectivity — as part of his seminal works on Modernity (...)
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  44. Jurgen Habermas, The Future of Human Nature, Translated by Hella Beister, Max Pensky, and William Rehg:The Future of Human Nature.Joel Anderson - 2005 - Ethics 115 (4):816-821.
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  45. 13 On Habermas, Marx and the Critical Theory Tradition.Alexander Anievas - 2010 - In Cerwyn Moore & Chris Farrands (eds.), International Relations Theory and Philosophy: Interpretive Dialogues. Routledge. pp. 80--144.
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  46. The Postnational Constellation.F. R. Ankersmit - 2004 - Common Knowledge 10 (2):358-358.
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  47. Ética Y democracia en Jürgen Habermas.Londoño Ángel Edgar Antonio - unknown - Discurso 1:2.
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  48. 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.Karl-Otto Apel, Ma De Oliveira & L. Moreira - 2002 - In Mitchell Aboulafia, Myra Orbach Bookman & Cathy Kemp (eds.), Habermas and Pragmatism. Routledge.
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  49. La relation entre morale, droit et démocratie.Karl-Otto Appel - 2001 - Les Etudes Philosophiques 56 (1):67.
    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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  50. Habermas and the Universe of Faiths: A Contribution of Discourse Theory to the Plurality of Faiths.Ranhilio C. Aquino - 2009 - Budhi: A Journal of Ideas and Culture 13 (1-3).
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