Kant resurrected: Together with Hegel's rebirth during the last generations of the Critical Theory. To the necessity of committing to the idea of moral progress and the utopia of a plural cosmopolitan society of rights

Estudios de Filosofía Práctica E Historia de Las Ideas 13 (1):79-89 (2011)
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Abstract

En el contexto de la pregunta por el destino de la Teoría Crítica, la discusión entre Axel Honneth y Jürgen Habermas sobre el cambio en el paradigma de la Filosofía Política y Social con la tesis "de la comunicación al reconocimiento" gira aquí en torno a una reconstrucción crítica de la filosofía de Immanuel Kant, un Kant ´moderado´ en un modelo ´explicativo´ o ´hermenéutico´, y así ´irrebasable´ del progreso moral, rompiendo su sistema, y un Kant ´destrascendentalizado´, apto para fundamentar la necesidad de un diálogo entre la razón y la fe. ¿Por qué Kant y no Georg Hegel, central este último para los dos filósofos alemanes en su superación de las aporías de la primera generación de la Teoría Crítica? Pero ¿dónde queda Karl Marx, tan importante para los fundadores de la Escuela de Frankfurt? Y ¿no había exigido Habermas en 2009 con motivo del aniversario de su discípulo, que Honneth, después de su viaje de Marx a Hegel, hiciera el necesario regreso? De tal manera que en esta vuelta, Honneth trajera en su equipaje lo rescatado del Idealismo Alemán. Así la historia de la Teoría Crítica queda inconclusa. In the context of the question for the fate of the Critical Theory, the debate between Axel Honneth and Jürgen Habermas on the change in the paradigm of Social and Political Philosophy with the thesis "from communication to recognition" here revolves around a critical reconstruction of Immanuel Kant’s philosophy, a ‘moderated’ Kant in an ‘explanatory’ or ‘hermeneutic’ model, and so ‘unsurpassable’ moral progress, breaking his system, and a ‘distranscended’ Kant, suitable to substantiate the need for a dialogue between reason and faith. Why Kant and not Georg Hegel, the latter being central for the two German philosophers in their overcoming of the aporias of the first generation of the Critical Theory? But where it remains Karl Marx, so important to the founders of the Frankfurt School? And in 2009, on the occasion of the anniversary of his disciple, had not Habermas demanded that Honneth, after his journey from Marx to Hegel, made the necessary back? In such a way that in this return, Honneth brought the salvage of German Idealism in his luggage. This way the history of the Critical Theory remains incomplete

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