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Profile: Maeve Cooke (University College Dublin)
  1.  11
    Re-Presenting the Good Society.Maeve Cooke - 2006 - MIT Press.
    Contemporary critical social theories face the question of how to justify the ideas of the good society that guide their critical analyses. Traditionally, these more or less determinate ideas of the good society were held to be independent of their specific sociocultural context and historical epoch. Today, such a concept of context-transcending validity is not easy to defend; the "linguistic turn" of Western philosophy signals the widespread acceptance of the view that ideas of knowledge and validity are always mediated linguistically (...)
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  2.  60
    A Secular State for a Postsecular Society? Postmetaphysical Political Theory and the Place of Religion.Maeve Cooke - 2007 - Constellations 14 (2):224-238.
  3.  89
    Truth in Narrative Fiction Kafka, Adorno and Beyond.Maeve Cooke - 2014 - Philosophy and Social Criticism 40 (7):629-643.
    Narrative fiction has the power to unsettle our deep-seated intuitions and expectations about what it means to live an ethically good life, and the kind of society that best facilitates this. Sometimes its disruptive power is disclosive, leading to an ethically significant shift in perception. I contend that the disruptive and disclosive powers of narrative fiction constitute a potential for ethical knowledge. I construe ethical knowledge as a learning process, oriented by a concern for truth, which involves the rational agency (...)
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  4. The Theory of Communicative Action After Three Decades.Maeve Cooke & Timo Jütten - 2013 - Constellations 20 (4):516-517.
    This is the introduction to a special section on Habermas' Theory of Communicative Action, published in Constellations 20:4 (2013), and edited by Maeve Cooke and me.
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  5.  7
    Language and Reason: A Study of Habermas's Pragmatics.Maeve Cooke - 1997 - MIT Press.
    Language and Reason opens up new territory for social theorists by providing thefirst general introduction to Habermas's program of formal pragmatics: his reconstruction of theuniversal principles of possible understanding that, he argues, ...
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  6. Contributors.Lena Halldenius, Maeve Cooke, Lilian Alweiss, John Erik Fossum, Bruce Haddock & Julia Stapleton - 2003 - European Journal of Political Theory 2 (3):259-260.
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  7.  92
    Salvaging and Secularizing the Semantic Contents of Religion: The Limitations of Habermas's Postmetaphysical Proposal. [REVIEW]Maeve Cooke - 2006 - International Journal for Philosophy of Religion 60 (1/3):187 - 207.
    The article considers Jürgen Habermas's views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas's shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though (...)
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  8.  58
    Avoiding Authoritarianism: On the Problem of Justification in Contemporary Critical Social Theory.Maeve Cooke - 2005 - International Journal of Philosophical Studies 13 (3):379 – 404.
    Critical social theories look critically at the ways in which particular social arrangements hinder human flourishing, with a view to bringing about social change for the better. In this they are guided by the idea of a good society in which the identified social impediments to human flourishing would once and for all have been removed. The question of how these guiding ideas of the good life can be justified as valid across socio-cultural contexts and historical epochs is the most (...)
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  9. Habermas, Feminism and the Question of Autonomy.Maeve Cooke - 1999 - In Peter Dews (ed.), Habermas: A Critical Reader. Blackwell. pp. 178--210.
     
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  10. Questioning Autonomy: The Feminist Challenge and the Challenge for Feminism.Maeve Cooke - 1999 - In Richard Kearney & Mark Dooley (eds.), Questioning Ethics: Contemporary Debates in Philosophy. Routledge. pp. 258--282.
     
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  11.  22
    Civil Disobedience and Conscientious Objection.Maeve Cooke & Danielle Petherbridge - 2016 - Philosophy and Social Criticism 42 (10):953-957.
    The question of civil disobedience has preoccupied philosophical discourse at least since Thoreau's articulation of disobedience as a form of non-compliance and Rawls' classic definition outlined in the wake of the civil rights and student protest movements of the 1960s. It has become increasingly clear, however, that these classic definitions are being challenged and rethought from a variety of traditions in the wake of contemporary protests. These articles engage with the most recent debates surrounding civil disobedience and conscientious objection, opening (...)
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  12.  40
    Redeeming Redemption: The Utopian Dimension of Critical Social Theory.Maeve Cooke - 2004 - Philosophy and Social Criticism 30 (4):413-429.
    Critical social theory has an uneasy relationship with utopia. On the one hand, the idea of an alternative, better social order is necessary in order to make sense of its criticisms of a given social context. On the other hand, utopian thinking has to avoid ‘bad utopianism’, defined as lack of connection with the actual historical process, and ‘finalism’, defined as closure of the historical process. Contemporary approaches to critical social theory endeavour to avoid these dangers by way of a (...)
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  13.  19
    Socio-Cultural Learning as a 'Transcendental Fact': Habermas's Postmetaphysical Perspective.Maeve Cooke - 2001 - International Journal of Philosophical Studies 9 (1):63 – 83.
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  14.  45
    A Space of One's Own: Autonomy, Privacy, Liberty.Maeve Cooke - 1999 - Philosophy and Social Criticism 25 (1):22-53.
    The value of a negatively defined private space is defended as important for the development of personal autonomy. It is argued that negative liberty is problematic when split off from its connection with this ideal. An ethical interpretation of personal autonomy is proposed according to which a private space is one of autonomy's preconditions. This leads to a conceptualization of privacy that is fruitful in two respects: it permits an account of privacy laws that avoids certain pitfalls, and it serves (...)
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  15.  30
    Habermas and Consensus.Maeve Cooke - 1993 - European Journal of Philosophy 1 (3):247-267.
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  16.  19
    Argumentation and Transformation.Maeve Cooke - 2002 - Argumentation 16 (1):81-110.
    I consider argumentation from the point of view of context-transcendent cognitive transformation through reference to the critical social theory of Jürgen Habermas. My aim is threefold. First, to make the case for a concept of context-transcendent cognitive transformation. Second, to clarify the transformatory role of argumentation itself by showing that, while argumentation may contribute constructively to context-transcendent cognitive transformation, such transformation presupposes the existence of a reality conceptually independent of argumentation. Third, to cast light on the problem of how to (...)
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  17.  5
    Unintelligible! Inaccessible! Unacceptable! Are Religious Truth Claims a Problem for Liberal Democracies?Maeve Cooke - 2017 - Philosophy and Social Criticism 43 (4-5):442-452.
    In liberal democracies it is now a commonplace that public debates in the institutionalized political sphere should involve only arguments and reasons that are in principle intelligible, accessible and acceptable to all citizens. Many political theorists take the view that religious arguments and reasons do not meet these requirements. My article interrogates this widely held position, considering each of the three requirements in turn. Motivating my discussion is the view that religious beliefs and practices should not be regarded as essentially (...)
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  18.  27
    Meaning and Truth in Habermas's Pragmatics.Maeve Cooke - 2001 - European Journal of Philosophy 9 (1):1–23.
    The article examines Habermas’s formal‐pragmatic theory of meaning from the point of view of his attempt to defend a postmetaphysical yet context‐transcendent conception of validity. It considers his attempt to develop a pragmatic account of understanding utterances that emphasises the mediation of knowledge through socio‐cultural practices while simultaneously stressing that understanding has a cognitive dimension that is inherently context‐transcendent. It focuses on his recent “Janus‐faced” conception of truth, looking more briefly at his purely epistemic conception of moral validity. It raises (...)
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  19.  2
    Philosophy and the Social Sciences: Reflections on a Meeting.Maeve Cooke - 2017 - Philosophy and Social Criticism 43 (3):260-261.
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  20.  34
    Are Ethical Conflicts Irreconcilable?Maeve Cooke - 1997 - Philosophy and Social Criticism 23 (2):1-19.
    The discussion starts with the fact of ethical disagreement in contemporary liberal democracies. In responding to the question of whether such conflicts are reconcilable, it proposes a normative model of deliberative democracy that seeks to avoid the privatization of ethical concerns. It is argued that many contemporary models of democracy privatize ethical matters either because of a view that ethical conflicts are fundamentally irreconcilable or because of a mis trust of the ideal of rational consensus in the fields of law (...)
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  21.  2
    The Weaknesses of Strong Intersubjectivism Habermas's Conception of Justice.Maeve Cooke - 2003 - European Journal of Political Theory 2 (3):281-305.
    The article deals with Habermas's intersubjective approach to critical social theory, focusing on his intersubjective accounts of truth, justice and democratic legitimacy. Distinguishing between stronger and weaker versions of an intersubjective account, it draws attention to Habermas's recent move from a strong intersubjective, constructivist, interpretation of truth to a weaker, non-constructivist, one. It then looks at his refusal to make a similar move in the case of justice, arguing that it is not well-founded, even from the point of view of (...)
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  22. Selfhood and Solidarity.Maeve Cooke - 1995 - Constellations 1 (3):337-57.
     
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  23.  5
    Civil Obedience and Disobedience.Maeve Cooke - 2016 - Philosophy and Social Criticism 42 (10):995-1003.
    This article offers a general framework for thinking about civil disobedience as transformative political action. Positing authority as the mode of power corresponding to obedience, and authority and freedom as internally related, it proposes a model of freedom and political authority as a basis for this framework. The framework is sufficiently general to allow for context-dependent variations – for example, as to whether publicity or non-violence is required – while specifying a view of civil disobedience as transformative action driven by (...)
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  24.  7
    The Limits of Learning: Habermas' Social Theory and Religion.Maeve Cooke - 2016 - European Journal of Philosophy 24 (3).
    Habermas' view that contemporary philosophy and social theory can learn from religious traditions calls for closer consideration. He is correct to hold that religious traditions constitute a reservoir of potentially important meanings that can be critically appropriated without emptying them of their motivating and inspirational power. However, contrary to what he implies, his theory allows for learning from religion only to a very limited degree. This is due to two core elements of his conceptual framework, both of which are key (...)
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  25.  38
    Between 'Objectivism' and 'Contextualism': The Normative Foundations of Social Philosophy.Maeve Cooke - 2000 - Critical Horizons 1 (2):193-227.
    One of the principal challenges facing contemporary social philosophy is how to find foundations that are normatively robust yet congruent with its self-understanding. Social philosophy is a critical project within modernity, an interpretative horizon that stresses the influences of history and context on knowledge and experience. However, if it is to engage in intercultural dialogue and normatively robust social critique,social philosophy requires non-arbitrary,universal normative standards.The task of normative foundations can thus be formulated in terms of negotiating the tension between 'contextualism' (...)
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  26.  27
    Resurrecting the Rationality of Ideology Critique: Reflections on Laclau on Ideology.Maeve Cooke - 2006 - Constellations 13 (1):4-20.
  27.  13
    Beyond Dignity and Difference Revisiting the Politics of Recognition.Maeve Cooke - 2009 - European Journal of Political Theory 8 (1):76-95.
    Revisiting Taylor's 1992 account of the politics of recognition, I argue that he is right to discern a strand in contemporary politics that goes beyond the demand for recognition of dignity. Against Taylor I contend that this is best understood as a concern not for recognition of difference but for the value of something that is not universally shared, such as a particular ethical conception, cultural tradition or religious belief and practice. Using the examples of three social movements I show (...)
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  28.  16
    The Communicative Ethics Controversy.Maeve Cooke - 1992 - Philosophical Studies 33:335-337.
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  29.  2
    Salvaging and Secularizing the Semantic Contents of Religion: The Limitations of Habermas’s Postmetaphysical Proposal.Maeve Cooke - 2006 - International Journal for Philosophy of Religion 60 (1-3):187-207.
    The article considers Jürgen Habermas's views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas's shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though translated (...)
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  30. Habermas' Social Theory : The Critical Power of Communicative Rationality.Maeve Cooke - 2012 - In Ruth Sonderegger & Karin de Boer (eds.), Conceptions of Critique in Modern and Contemporary Philosophy. Palgrave-Macmillan.
     
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  31.  2
    Feminism and Justice.Maeve Cooke - 2000 - In Joseph Dunne, Attracta Ingram, Frank Litton & Fergal O'Connor (eds.), Questioning Ireland: Debates in Political Philosophy and Public Policy. Institute of Public Administration. pp. 124.
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  32. Dual Character of Concepts and the Discourse Theory of Law.Maeve Cooke - 2012 - In Matthias Klatt (ed.), Institutionalized Reason: The Jurisprudence of Robert Alexy. Oxford University Press.
     
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  33.  2
    Books Briefly Noted.Pascal O'Gorman, Eoin G. Cassidy, Maire O'Neill, James McCormick, Maeve Cooke, Patrick Gorevan & Attracta Ingram - 1994 - International Journal of Philosophical Studies 2 (2):381 – 387.
    Essays on Philosophy and Economic Methodology By Daniel M. Hausman Cambridge University Press, 1992. Pp. 259. ISBN 0?521?41740?6. £35.00. Le Fondement de la morale: Essai d'éthiquephilosophique By André Léonard Cerf, 1991. Pp. 381. ISBN not available. FF240. The Philosophy of Time Edited By Robin Le Poidevin and Murray MacBeath Oxford University Press, 1993. Pp. 230. ISBN 0?19?823998?X. £27.50. The Ethics and Politics of Human Experimentation By Paul M. McNeill Cambridge University Press, 1993. Pp. 315. ISBN 0?521?41627?2. £35.00. Modern Conditions, Postmodern (...)
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  34. Barry Smart, "Modern Conditions, Postmodern Controversies".Maeve Cooke - 1994 - International Journal of Philosophical Studies 2 (2):385.
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  35. Martin Beck Matustik, Jurgen Habermas. A Philosophical-Political Profile Reviewed By.Maeve Cooke - 2002 - Philosophy in Review 22 (5):338-340.
     
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  36.  3
    On the Pragmatics of Communication.Maeve Cooke (ed.) - 2000 - MIT Press.
    Jürgen Habermas's program in formal pragmatics fulfills two main functions. First, it serves as the theoretical underpinning for his theory of communicative action, a crucial element in his theory of society. Second, it contributes to ongoing philosophical discussion of problems concerning meaning, truth, rationality, and action. By the "pragmatic" dimensions of language, Habermas means those pertaining specifically to the employment of sentences in utterances. He makes clear that "formal" is to be understood in a tolerant sense to refer to the (...)
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  37. Philosophical Presuppositions of Intercultural Dialogue and Multiculturalism: Translating Truth.Maeve Cooke - 2011 - Philosophy and Social Criticism 37 (4):479-491.
    The article considers the role of translation in encounters between religious citizens and secular citizens. It follows Habermas in holding that translations rearticulate religious contents in a way that facilitates learning. Since he underplays the complexities of translation, it takes some steps beyond Habermas towards developing a more adequate account. Its main thesis is that the required account of translation must keep sight of the question of truth. Focusing on inspirational stories of exemplary figures and acts, it contends that a (...)
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  38. Postkonventionelle Selbst Verwirklichung: Überlegungen zur praktischen Subjektivität.Maeve Cooke - 1994 - Deutsche Zeitschrift für Philosophie 42 (1):61-72.
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  39. Speech Acts and Validity Claims.Maeve Cooke - 2002 - In David M. Rasmussen & James Swindal (eds.), Jürgen Habermas. Sage Publications. pp. 4--136.
     
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  40. The Limits of Learning: Habermas' Social Theory and Religion.Maeve Cooke - 2016 - European Journal of Philosophy 24 (3):694-711.
    Habermas' view that contemporary philosophy and social theory can learn from religious traditions calls for closer consideration. He is correct to hold that religious traditions constitute a reservoir of potentially important meanings that can be critically appropriated without emptying them of their motivating and inspirational power. However, contrary to what he implies, his theory allows for learning from religion only to a very limited degree. This is due to two core elements of his conceptual framework, both of which are key (...)
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  41. The Weaknesses of Strong Intersubjectivism.Maeve Cooke - 2003 - European Journal of Political Theory 2 (3):281-305.
    The article deals with Habermas's intersubjective approach to critical social theory, focusing on his intersubjective accounts of truth, justice and democratic legitimacy. Distinguishing between stronger and weaker versions of an intersubjective account, it draws attention to Habermas's recent move from a strong intersubjective, constructivist, interpretation of truth to a weaker, non-constructivist, one. It then looks at his refusal to make a similar move in the case of justice, arguing that it is not well-founded, even from the point of view of (...)
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