Relevant bibliographies by topics / Habermas

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Academic literature on the topic 'Habermas'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Habermas"

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Forczek, Ákos. "Habermas Hegel Kant-kritikájáról." Különbség 19, no. 1 (November 25, 2019): 97–125. http://dx.doi.org/10.14232/kulonbseg.2019.19.1.257.

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Írásomban egyetlen Habermas-szövegre, a "Találóak-e Hegel Kanttal szembeni ellenvetései a diszkurzusetikára is?" című tanulmányra koncentrálva amellett érvelek, hogy Hegel Kant-kritikájának habermasi interpretációja félrevezető; Hegel a maga módján hathatósabban pártfogolja a kanti gyakorlati észt, mint Habermas. Azt állítom továbbá, hogy azokat a lényegi meglátásokat, amelyek Habermast a kanti kötelességelmélet korrekciójára ösztönzik, valójában Kant is osztja. Tudja, hogy a Sollen rá van utalva (Hegel kifejezéskincsével élve) az objektív szellem aktuális szerveződési formáira, rendezőelveire; és tudja, hogy a Sollen a normamegalapozási eljárás során nem maradhat monologikus. Azaz úgy vélem, hogy Kant politikai etikájának diszkurzuselméleti meghaladása valamivel kisebb lépés, mint ahogyan azt a ’80-as években Habermas gondolja.
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Bennett, Michael. "Answering the Bioethicists’ Objection." Symposium 24, no. 1 (2020): 92–117. http://dx.doi.org/10.5840/symposium20202415.

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Bioethicists criticize Jürgen Habermas’s argument against “liberal eugenics” for many reasons. This essay examines one particular critique, according to which Habermas misunderstands the implications of human evolution. In adopting Hannah Arendt’s concept of “natality,” Habermas seems to fear that genetically modified children will lose the contingency of their births, which would impair their capacity for political action; but according to evolutionary theory, bioethicists argue, this fear is unfounded. I explore this objection by entertaining the hypothesis that Habermas’s argument assumes Arendt’s interpretation of Darwinian evolution in addition to her conception of natality, and then I answer it by contrasting the conceptions of evolution held by Habermas, by Arendt, and by Habermas’s critics. Les bioéthiciens critiquent l’argument de Jürgen Habermas contre « l’eugénisme libéral » pour de nombreuses raisons. Cet essai examine une critique en particulier, selon laquelle Habermas comprend mal les implications de l’évolution humaine : en adoptant le concept de la « natalité » de Hannah Arendt, Habermas semble craindre que les enfants soumis à une modification génétique ne perdent la contingence propre à leur naissance, une perte qui diminuerait leur capacité pour l’action politique, mais selon la théorie de l’évolution, les bioéthiciens soutiennent que cette peur est sans fondement. J’explore cette objection à Habermas en considérant l’hypothèse que, en plus du concept de la natalité, Habermas suppose aussi l’interprétation arendtienne de l’évolution biologique de Darwin, et j’y répond en confrontant cette conception de l’évolution avec la conception propre à Habermas et avec celle des bioéthiciens qui lui ont répondu.
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Viertbauer, Klaus. "Jürgen Habermas on the Way to a Postmetaphysical Reading of Kierkegaard." European Journal for Philosophy of Religion 11, no. 4 (December 20, 2019): 137. http://dx.doi.org/10.24204/ejpr.v11i4.3038.

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Habermas’s postmetaphysical reading of Kierkegaard is paradigmatic for his understanding of religion. It shows, why Habermas reduces religion to fideism. Therefore the paper reconstructs Habermas’s reception of Kierkegaard and compares it with the accounts of Dieter Henrich and Michael Theunissen. Furthermore it demonstrates how Habermas makes use of Kierkegaard’s dialectics of existence to formulate his postmetaphysical thesis of a cooperative venture.
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Shoikhedbrod, Igor. "Still the "Last Marxist"?" Res Philosophica 101, no. 2 (2024): 219–44. http://dx.doi.org/10.5840/resphilosophica20241012115.

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Jürgen Habermas’s recent engagement with Marx in Auch eine Geschichte der Philosophie has mostly gone unnoticed by commentators. Habermas is among the few representatives of the Frankfurt School who has consistently stressed the importance of the “Marxian heritage” for a rigorous understanding of critical theory. In this essay, I critically examine two guiding threads in Habermas’s ongoing reconstruction of historical materialism: the relationship between labor and interaction, as well as the emancipatory potential unleashed by the democratic constitutional state. I argue that Habermas’s reconstruction of historical materialism points to several lacunae in Marx’s work, but that it also reveals valuable insights into the latter’s oeuvre that have yet to be adequately addressed by Habermas. I conclude that it is time for Habermas to consciously reclaim the “Marxian heritage.”
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Haiden, Michael. "Jürgen Habermas." Res Philosophica 101, no. 2 (2024): 191–217. http://dx.doi.org/10.5840/resphilosophica20241012123.

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Jürgen Habermas has defended Germany’s cautious support for Ukraine against the ongoing Russian invasion. Instead of trying to defeat Russia on the battlefield, he argued that Western nations should seek a compromise with the attacker. Critics worried that this would lead to more suffering than the war, encourage further Russian aggression, and ignore the concerns of the Ukrainian population. However, one question that has not been addressed is if Habermas’s pleas are part of a wider pacifist commitment—and if so, what kind of pacifist he is. Examining Habermas’s writings on the Ukraine War, his cosmopolitan views and his idea of a “constitutionalization of international law,” I argue that Habermas can be called a political pacifist—someone who seeks to abolish the institutions that provide the ultimate causes of war. While one can still criticize his vision, it deserves to be taken seriously as a pacifist account.
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Marques, Ângela Cristina Salgueiro, and Luís Mauro Sá Martino. "Lendo Habermas com Habermas." Mediapolis – Revista de Comunicação, Jornalismo e Espaço Público, no. 14 (January 20, 2022): 39–63. http://dx.doi.org/10.14195/2183-6019_14_2.

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Como um autor lê sua própria obra décadas após sua publicação? Esta questão é particularmente importante quando se leva em conta que a obra em questão, Mudança Estrutural da Esfera Pública, tornou-se um marco nos estudos de Comunicação Política desde sua primeira publicação em 1962. Este artigo analisa o prefácio do autor à edição de 1990, no qual faz uma extensa revisão e crítica da obra, destacando quatro aspectos: (1) as diferenças do ambiente midiático de 1962, 1990 e hoje; (2) a ambivalência da “esfera pública” como um conceito em cada caso; (3) a tensão entre a comunicação da mídia e a conversa pessoal que permeia o conceito; (4) a problematização da diferença e das assimetrias de poder na constituição da esfera pública. Esses elementos são analisados no contexto de estudos críticos da obra.
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Couture, Tony. "Feminist Criticisms of Habermas's Ethics and Politics." Dialogue 34, no. 2 (1995): 259–80. http://dx.doi.org/10.1017/s0012217300014700.

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My project is to assess recent objections directed at Jürgen Habermas by Nancy Fraser, Iris Young and Seyla Benhabib. This dispute is significant because it concerns the value of the Enlightenment style, detached criticism promoted by Habermas as compared to new proposals about dissent from a stance connected to social movements. I argue that these feminist criticisms of Habermas's critical theory are compelling and that they require substantial changes in Habermas's thinking.
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SPECTER, MATTHEW. "HABERMAS'S POLITICAL THOUGHT, 1984–1996: A HISTORICAL INTERPRETATION." Modern Intellectual History 6, no. 1 (April 2009): 91–119. http://dx.doi.org/10.1017/s1479244308001959.

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Jürgen Habermas (b. 1929) has for decades been recognized as a leading European philosopher and public intellectual. But his global visibility has obscured his rootedness in German political culture and debate. The most successful historical accounts of the transformation of political culture in West Germany have turned on the concept of German statism and its decline. Viewing Habermas through this lens, I treat Habermas as a radical critic of German statism and an innovative theorist of democratic constitutionalism. Based on personal interviews with Habermas and his German colleagues, and by setting the major work alongside his occasion-specific political writings from 1984 to 1996, I interpret Habermas's political thought as an evolving response to two distinct moments in German history: first, the mid-1980s, and second, the revolutions of 1989 and German reunification in 1990. This essay challenges the dominant interpretations of Habermas's mature statement of his political theory. Between Facts and Norms: Contributions to a Discourse Theory of Democracy (1992), which have described it as marking a distinct break with, and reversal of, the commitments of his earlier work. By contrast, I describe the work as an intellectual summa, consistent with Habermas's previous thought and career, and containing remarkable historical interpretations of two intertwined phenomena: the intellectual and institutional dimensions of the Bonn Republic and Habermas's own biography.
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Bennett, Michael J. "Habermas’s Interpretation of Arendt in The Future of Human Nature." Philosophy Today 65, no. 3 (2021): 727–45. http://dx.doi.org/10.5840/philtoday2021524416.

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This article responds to several liberal bioethicists’ criticisms of Jürgen Habermas’s The Future of Human Nature by placing it in the context of his intellectual influences and career-spanning theorization of communicative rationality. In particular, I argue that Habermas’s critics have not grasped his interpretation of Hannah Arendt’s concept of natality. Far from merely ventriloquizing his friend and teacher, Habermas distinguishes his construal of that concept from Arendt’s, which he presents as a naturalistic foil to his concerns about the potential ethical impact of preimplantation genetic interventions. Whereas, according to Habermas, Arendt reasons directly from the biological fact of birth to the capacity for political action, he himself construes natality as implying a “divide between nature and culture” at the level of the “lifeworld.” Identifying Habermas’s interpretation of Arendt in this way explains why Habermas claims not to be a biological determinist and why the bioethicists’ criticism, according to which he is, fails.
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Tegtmeyer, Henning. "Habermas over genealogie, metafysica en godsdienst." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 113, no. 2 (July 1, 2021): 263–77. http://dx.doi.org/10.5117/antw2021.2.006.tegt.

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Abstract Habermas on genealogy, metaphysics and religion Habermas’s impressive history of philosophy presents itself both as a comprehensive account of the history of Western philosophy from its beginning to the 19th century and as a genealogy of post-metaphysical thinking. In this paper I argue that this twofold goal creates a serious methodological problem. I also find Habermas’s understanding of metaphysics unclear and partly misguided. If that is correct it has consequences not only for the very notion of post-metaphysical thinking but also for the understanding of the dialogue between philosophy, religion, and modern secular society that Habermas advocates.
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Dissertations / Theses on the topic "Habermas"

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LeBlanc, Ricahrd. "Habermas sans culottes." Thesis, University of British Columbia, 2014. http://hdl.handle.net/2429/50240.

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In this thesis I formulate a critique of Habermas’s reading of the French Revolution in his book on the Strukturwandel der Öffentlichkeit, in order to argue that the emergence of the public sphere of the French Revolution cannot be limited to written and oral speech, but that it also included material culture such as clothing and its symbolical weight in public debate, as in the case of the sans-culottes. The first part of my thesis explores Arendt’s understanding of the public sphere as a “space of appearance,” as it relates to material culture and to her allusion to the sans-culottes, to show the theoretical limitations of Habermas’s rationalistic insistence on oral and written speech. The second part analyzes Habermas’s treatement of clothing as a public manifestation in the Middle Ages, which leads to the third part where I examine how Habermas missed the importance of clothing in the public “space of appearance” of the French Revolution and how the sans-culottes exemplified the public significance of clothing. The fourth part takes the example of the sans-culottes’s red cap and argues that considering this republican piece of clothing of Roman origin reveals how, in light of Arendt, tradition and modernity stood right beside each other in the French Revolution, which corresponds to a historical reality avoided by Habermas due to his insistence on the modernity of the Enlightenment.
Arts, Faculty of
Central Eastern Northern European Studies, Department of
Graduate
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Kushelew, A. "Habermas and Marx /." Title page, contents and abstract only, 1995. http://web4.library.adelaide.edu.au/theses/09AR/09ark97.pdf.

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Sotomayor, Enrique. "Habermas against Hyperrationalism." Pontificia Universidad Católica del Perú, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/119253.

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This paper presents a revision of the way in which Jürgen Habermas returns to the critical tradition of Marxism regarding the topic of ideology. After the characterization of Habermasian thinking regarding the progress of instrumental rationality (at the expense of communicative reason) it confronts the debate between Habermas and Niklas Luhmann within German Social Theory. Finally, the third section focuses on showing the differences regarding the conception of the place of law in society, based on the theoretical frameworks of Habermas and Luhmann.
El presente trabajo plantea una revisión de la forma en que Jürgen Habermas retoma la tradición crítica del marxismo respecto del tópico de la ideología. Luego y a partir de la caracterización del pensamiento de Habermas respecto del avance de la racionalidad instrumental (en detrimento de la razón comunicativa) afrontaremos el debate que han sostenido Habermas y Niklas Luhmann en el seno de la Teoría social alemana. Finalmente, la tercera sección se centra en mostrar las diferencias en la concepción sobre el lugar del derecho en la sociedad, a partir de los marcos teóricos de Habermas y Luhmann.
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Mesquita, Rogério Garcia. "Weber e Habermas." Florianópolis, SC, 2001. http://repositorio.ufsc.br/xmlui/handle/123456789/79978.

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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Ciências Jurídicas
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Análise do diagnóstico da modernidade segundo Max Weber. O processo de racionalização de todos os âmbitos da existência. Perda de sentido como conseqüência da intelectualização. Perda de liberdade decorrente da burocratização. Necessidade de autodireção do agir conforme valores conscientemente eleitos para criar sentido à vida. Análise do diagnóstico da modernidade de Jürgen Habermas. A tendência ao entendimento através da linguagem. A situação ideal de fala como pano de fundo da comunicação do homem moderno. O diálogo como meio de legitimar normas, pela prevalência do argumento mais racional e participação de todos os concernidos. Análise de posições intermediárias acerca da orientação para o agir. Exame do individualismo solidário de Adela Cortina
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Carriere, Rejean. "Habermas' pessimism and modernity." Thesis, University of Ottawa (Canada), 2007. http://hdl.handle.net/10393/27451.

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Cohen, Joshua. ""Reflections on Habermas on Democracy"." Ratio Juris, 1999. http://hdl.handle.net/1721.1/5452.

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Bannwart, Junior Clodomiro Jose. "Moral pos-convencional em Habermas." [s.n.], 2002. http://repositorio.unicamp.br/jspui/handle/REPOSIP/278940.

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Orientador: Marcos Nobre
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Pretendemos analisar a ética do discurso a partir do seu requisito de uma identidade pós-convencional. Valemo-nos, num primeiro momento, do novo lugar ocupado pela filosofia no quadro da modernidade e sua atuação como ciência reconstrutiva. Num segundo momento, ocupamo-nos com a compreensão da teoria da evolução social habermasiana, implícita no processo de racionalização do mundo da vida, com o propósito de aclarar a constituição das sociedades pós-convencionais. Em seguida acompanhamos a reconstrução dos estágios da consciência moral empreendida pela psicologia do desenvolvimento, com intuito de verificar as condições que permitem ao indivíduo agir e julgar segundo princípios universais. Por último, examinamos o funcionamento da lógica do discurso prático com o intento de assegurar a fundamentação do princípio moral pós-convencional
Abstract: We intend to analysis the ethic of the discourse ITomhis requirement of an identity ostconventional. We are valuable, on the first moment, ofthe new site occupied by philosophy in the square of modernity and its actuation as reconstructive science. In a second moment, we occupy with the comprehension of theory of the habermasian social evolution, implicate of the process of rationalizing of the life world, with the purpose to make clear the constitution of the societies post-conventional. Following we follow the reconstruction ofthe periods ofthe moral conscience undertaking by the development of the psychology, with the intention to verify the conditions that permit to the individualproceed and to judge second universal principIes.At last, we examine the function of the logical of the practical speech with the intent of assert the basis of the moral principIe post-conventional
Mestrado
Mestre em Filosofia
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Silva, Ednaldo Firmino da. "Emancipação e esclarecimento em Habermas." Universidade Federal da Paraí­ba, 2014. http://tede.biblioteca.ufpb.br:8080/handle/tede/5663.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This study aims to develop one of the main innovations elucidated by Habermas's theory of communicative action, the debate of enlightenment, emancipation and discourse ethics. The prospect of emancipation gains notoriety in the Enlightenment movement that sought to engender in individuals with an intellectual freedom, political, religious and others. Critics of the Frankfurt School, Adorno and Horkheimer believe that the project of enlightenment left a deep void in meets your ideals, therefore, they believed that the reason was converted into a ratio that deviated alienated the emancipatory project. In Habermas' Philosophical Discourse of Modernity (1985) ranks critically Adorno and Horkheimer, Adorno and Horkheimer emphasizing that might is clutched in myth, as it existed in modernity pretty significant changes. When dealing with the work category, Habermas seek to replace it with language, as it believes that before work presupposes the language. What Habermas is seeking not a deconstruction of Marx's theory, but a reconstruction, in which there is a predominance of language on the job. Thus, the communicative community which individuals make use of language as a means of mutual understanding may attain emancipation. Considering this model, Habermas on discourse ethics has as a moral foundation that is focused on consensus, since the consensus consists in argumentative community. But what happens to the constitution of this community there must be a radical universal validity.
Este estudo tem como objetivo aprofundar uma das principais inovações elucidadas por Habermas na teoria da ação comunicativa, o debate do esclarecimento, a emancipação e a ética do discurso. A perspectiva da emancipação ganha notoriedade no movimento iluminista, que buscou engendrar nos indivíduos uma liberdade intelectual, política, religiosa entre outras. Os críticos da Escola de Frankfurt, Adorno e Horkheimer acreditam que o projeto do esclarecimento deixou uma profunda lacuna no que corresponde aos seus ideais, por conseguinte, eles acreditavam que a razão foi convertida em uma razão alienada que se desviou do projeto emancipatório. Habermas no Discurso Filosófico da Modernidade (1985) posiciona-se, criticamente, a Adorno e Horkheimer, enfatizando que Adorno e Horkheimer podem estar embreados em mito, já que na modernidade existiram mudanças bastante significativas. Ao tratar da categoria trabalho, Habermas buscará substituí-lo pela linguagem, pois acredita que antes do trabalho pressupõe-se a linguagem. O que Habermas está buscando não é uma desconstrução da teoria de Marx, mas uma reconstrução, na qual há uma predominância da linguagem sobre o trabalho. Desse modo, a comunidade comunicativa, na qual os indivíduos fazem uso da linguagem como meio de entendimento mútuo pode alcançar a emancipação. Considerando esse modelo, Habermas, na ética do discurso, tem como fundamentação uma moral que está voltada para consenso, uma vez que, o consenso é constituído na comunidade argumentativa. Mas, para que aconteça a constituição dessa comunidade é preciso que haja uma radical validade universal.
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Chaves, Ronaldo Santana. "A teoria procedimental de Habermas." reponame:Repositório Institucional da UFSC, 2013. http://repositorio.ufsc.br/xmlui/handle/123456789/101078.

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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em Filosofia, Florianópolis, 2013
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Diante da crise do Estado Social, Habermas procurar discutir o papel do paradigma do Direito, orientando sua reflexão para a relação entre estado de direito e democracia, visando estabelecer a necessidade de um novo paradigma do direito que possa superar a oposição entre o paradigma liberal e o paradigma social, sendo que o primeiro não encontra possibilidade de retorno, face às mudanças estruturais da sociedade, e o segundo, com uma função paternalista, se torna um problema para a autodeterminação do indivíduo. Neste sentido, o novo paradigma procedimental do direito deve ser capaz de garantir, através do uso público da razão, a autonomia individual assim como a autonomia pública dos cidadãos, possibilitando que as deliberações ocorram a partir da opinião e da vontade dos próprios concernidos, considerados livres e iguais, que devem estabelecer, caso a caso, através de práticas comunicativas intersubjetivas, a validade das normas.

Abstract : Facing the crisis of the #Social State#, Habermas discusses the role of the paradigm of the right, guiding his reflection to the relation between the Rule of Law and democracy, in order to establish the necessity of a new paradigm of right that can overcome the opposition between the liberal paradigm and the social paradigm, because the first does not find any possibility of return due to the structural changes in the society and the second has a paternalist function that becomes a problem to the self-determination of the individuals. In this sense, the new procedural paradigm of right must be capable to guarantee through the public use of reason, the individual autonomy as well the public autonomy of the citizens, enabling resolutions that occur from the own opinion and will of the concerned who are considered free and equal and that should establish in each case, through intersubjective and communicative practices the validity of the rules.
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Oléa, Carlos Frederico Pereira. "Verdade em Habermas (1954 -1973)." Universidade Estadual de Londrina. Centro de Letras e Ciências Humanas. Programa de Pós-Graduação em Filosofia, 2014. http://www.bibliotecadigital.uel.br/document/?code=vtls000211478.

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Em 1973, Habermas publicou o texto Teorias da verdade (Wahrheitstheorien), no qual defende uma teoria consensual da verdade, a patir do que teria sido uma virada linguística. Na confirmação do insight de que a categoria “verdade” está difundida na obra de Habermas desde muito antes da década de 1970, busco promover um resgate histórico e reconstrutivo da filosofia habermasiana no que toca ao tema verdade, utilizando seus trabalhos anteriores a 1973, desde 1954, bem como discutir a argumentação contida em Teorias da Verdade. Também exploro, a partir de estudos preliminares e da própria reconstrução realizada, as possíveis influências e inspirações que Habermas possa ter sofrido no desenvolvimento da concepçãosobre a verdade e sua teoria da verdade, não apenas no sentido do discurso mais corrente sobre a linguist turn que o acometera. Por fim, questiono e tento responder se a Teoria consensual da verdade ou teoria discursiva da verdade, de um lado, insere-se como modelo crítico reconstrutivo, e de outro lado, se a concepção sobre verdade em Habermas, no período analisado, é tributária para além das próprias viradas linguística e reconstrutiva.
In 1973, Habermas published the text Theories of truth (Wahrheitstheorien), where argues a consensus theory of truth, from what would have been a linguistic turn. On the confirmation of the insight that the category "truth" is diffused in the work of Habermas since before the 1970s, I try to promote a historical and reconstructive rescue of Habermas' philosophy when it comes to the topic of "truth", using their previous works to 1973 since 1954, as well as discuss the reasoning contained in Theories of Truth. Also explore, from preliminary studies and Based on a reconstruction performed, the possible influences and inspirations that Habermas might have incurred in the development of the conception of the truth and his Theory of Truth, not just in the direction of the most current discourse about the linguist turn which shall overcome. Lastly, I question and try to answer if the consensual theory of truth or discursive theory of truth on the one hand, it is inserted as a reconstructive critical model, and on the other hand, if the conception of truth in Habermas, during the period analyzed, is tributary beyond linguistic and reconstructive turned.
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Books on the topic "Habermas"

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Brunkhorst, Hauke. Habermas. Firenze: Firenze University Press, 2008.

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Rasmussen, David M., and James Swindal. Habermas II. 1 Oliver's Yard, 55 City Road, London EC1Y 1SP United Kingdom: SAGE Publications Ltd, 2010. http://dx.doi.org/10.4135/9781446261873.

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Rasmussen, David, and James Swindal. Jürgen Habermas. 1 Oliver's Yard, 55 City Road, London EC1Y 1SP United Kingdom: SAGE Publications Ltd, 2002. http://dx.doi.org/10.4135/9781446262337.

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Bailey, Tom. Deprovincializing Habermas. 2nd ed. London: Routledge India, 2022. http://dx.doi.org/10.4324/9780429329586.

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Fultner, Barbara, ed. Jürgen Habermas. Durham: Acumen Publishing Limited, 2009. http://dx.doi.org/10.1017/upo9781844654741.

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Jäger, Wieland, and Marion Baltes-Schmitt. Jürgen Habermas. Wiesbaden: VS Verlag für Sozialwissenschaften, 2003. http://dx.doi.org/10.1007/978-3-322-80457-0.

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Brunkhorst, Hauke, Regina Kreide, and Cristina Lafont, eds. Habermas-Handbuch. Stuttgart: J.B. Metzler, 2009. http://dx.doi.org/10.1007/978-3-476-05223-0.

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Horster, Detlef. Jürgen Habermas. Stuttgart: J.B. Metzler, 1991. http://dx.doi.org/10.1007/978-3-476-03967-5.

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Pusey, Michael. Jürgen Habermas. Chichester [West Sussex]: E. Horwood, 1987.

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Brunkhorst, Hauke. Habermas-Handbuch. Stuttgart: Metzler, 2009.

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Book chapters on the topic "Habermas"

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Raffel, Stanley. "Habermas." In Habermas, Lyotard and the Concept of Justice, 13–48. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1057/9780230379688_2.

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McCarthy, Thomas. "Habermas." In A Companion to Continental Philosophy, 397–406. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164542.ch34.

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Young, Julian. "Habermas." In German Philosophy in the Twentieth Century, 45–58. 1 [edition]. | New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315409818-4.

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Reese-Schäfer, Walter. "Mit Habermas gegen Habermas denken." In Karl-Otto Apel und die Diskursethik, 81–88. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-15533-9_7.

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Outhwaite, William. "Jürgen Habermas." In The Wiley-Blackwell Companion to Major Social Theorists, 339–60. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444396621.ch33.

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Horster, Detlef. "Jürgen Habermas." In 439094, 208–11. Stuttgart: J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-04506-5_46.

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Baynes, Kenneth. "Jürgen Habermas." In Handbuch Anerkennung, 1–3. Wiesbaden: Springer Fachmedien Wiesbaden, 2020. http://dx.doi.org/10.1007/978-3-658-19561-8_33-1.

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Horster, Detlef. "Habermas, Jürgen." In Metzler Philosophen Lexikon, 335–41. Stuttgart: J.B. Metzler, 1995. http://dx.doi.org/10.1007/978-3-476-03642-1_117.

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Outhwaite, William. "Jürgen Habermas." In Key Sociological Thinkers, 205–14. London: Macmillan Education UK, 1998. http://dx.doi.org/10.1007/978-1-349-26616-6_16.

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Çidam, Çiğdem. "Jürgen Habermas." In In the Street, 93–121. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190071684.003.0005.

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This chapter argues that Jürgen Habermas’s engagement with the debates on the German student movement of 1968 led him to question the common tendency to consider the transience of spontaneous popular action a failure. Habermas’s democratic theory construes the ephemerality of such events as an asset that ensures they remain unrestricted by existing norms. The “wild” and “anarchic” moments of direct citizen action constitute the radical core of deliberative democracy. Yet, even as he emphasizes the democratic moments’ unrestricted quality, Habermas, like Rousseau, is also wary of their unpredictability. In his discussions on civil disobedience, Habermas turns to “constitutional patriotism” as a normative criterion to contain the dangers that emanate from the unpredictability of spontaneous action. In doing so, however, Habermas risks transforming political theory into a disciplinary mechanism whereby the theorist, à la Rousseau, takes on the role of an authority figure charged with guiding democratic action.
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Conference papers on the topic "Habermas"

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Tilak, Shantanu. "Critical Reflection in Online Education: Habermas, Marcuse, and Flattening "Classroom" Hierarchies During COVID-19." In 2021 AERA Annual Meeting. Washington DC: AERA, 2021. http://dx.doi.org/10.3102/1682515.

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Zhuang, Yuling, and AnnaMarie Conner. "Teacher questioning strategies in supporting validity of collective argumentation: explanation adapted from habermas' communicative theory." In 42nd Meeting of the North American Chapter of the International Group for the Psychology of Mathematics Education. PMENA, 2020. http://dx.doi.org/10.51272/pmena.42.2020-387.

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Paula, Everton Luiz Renaud de, and Antonio Djalma Braga Junior. "Educação Emancipadora e Inteligência Artificial no EAD." In 28 CIAED - Congresso Internacional ABED de Educação a Distância. Associação Brasileira de Educação a Distância - ABED, 2023. http://dx.doi.org/10.17143/ciaed.xxviiiciaed.2023.230317.

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Este artigo apresenta uma análise sobre a utilização da Inteligência Artificial (IA) na EAD, com foco na sua relação com a educação emancipadora. Para isso, foram explorados conceitos básicos de IA, exemplos de aplicação em ambientes virtuais de aprendizagem e as perspectivas de autores como Pierre Lévy e Jürgen Habermas sobre a tecnologia e sua relação com a emancipação humana. Além disso, discutidos os benefícios e riscos da IA, assim como a importância do desenvolvimento de habilidades críticas e criativas para complementar a tecnologia. Por fim, uma reflexão sobre a ética na utilização da IA e sugestões para futuras pesquisas.
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Urhan, Selin, and Nazan Sezen Yüksel. "The analysis of problem solving process of pre-service physics teachers by Habermas’ theory of rationality." In TURKISH PHYSICAL SOCIETY 35TH INTERNATIONAL PHYSICS CONGRESS (TPS35). AIP Publishing, 2019. http://dx.doi.org/10.1063/1.5135463.

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M. M., A., and N. M. N. "FREIRE E HABERMAS: CONSIDERAÇÕES SOBRE O AGIR DIALÓGICO/COMUNICATIVO EM UMA SOCIEDADE QUE SE PRETENDE DEMOCRÁTICA." In ANAIS DO II CONGRESSO INTERNACIONAL PAULO FREIRE: O LEGADO GLOBAL. Galoa, 2018. http://dx.doi.org/10.17648/paulofreire-2018-89565.

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Gouvêa Galhardo, José Antonio. "ICT REGULATION PROCESS IN A CIVIL LAW, PERIPHERAL, AND MULTILEVEL ADMINISTRATION COUNTRY: HABERMAS DELIBERATIVE PARADIGM REVISITED." In International Conferences on: Internet Technologies & Society and Sustainability, Technology and Education 2020. IADIS Press, 2020. http://dx.doi.org/10.33965/its_ste2020_202001d015.

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Pustovit, S. V. "IMPERATIVE OF SELF-VALUE FOR THE REPRESENTATIVES OF LIFE." In SAKHAROV READINGS 2021: ENVIRONMENTAL PROBLEMS OF THE XXI CENTURY. International Sakharov Environmental Institute, 2021. http://dx.doi.org/10.46646/sakh-2021-1-85-88.

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The article considers the theoretical prerequisites and foundations for the formation of the imperative of selfvalue of representatives of life in the context of modern environmental ethics. It is concluded that all subjects of life have intrinsic value, and the goal of the new ecological ethics is survival, the preservation of life in its various forms based on the recognition of their intrinsic value. The deontology of I. Kant, the ethics of intersubjectivity of J. Habermas, the principle of responsibility of G. Jonas, the concept of holistic ethics and the common world of all living beings of K.-M. Meyer-Abich are considered as theoretical foundations of self-value imperative.
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De Campos, Gilda Helena Bernardino, and Gianna Oliveira Roque. "A importância da argumentação e da mediação na Educação a Distância e os desafios para a Informática na Educação." In VI Workshop de Desafios da Computação aplicada à Educação. Sociedade Brasileira de Computação - SBC, 2017. http://dx.doi.org/10.5753/desafie.2017.3116.

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A prática da mediação pedagógica em cursos a distância é tema recorrente nas pesquisas sobre EaD. Partindo do pressuposto de que a linguagem é condição necessária para a argumentação buscamos em Habermas,na Teoria do Agir Comunicativo, a fundamentação para o processo de mediação. A partir de uma pesquisa longitudinal realizada num curso de especialização a distância os resultados sugerem que o mediador pode contribuir para a autonomia e emancipação do aluno através do exercício do entendimento mútuo, assumido como um paradigma que orienta o processo de mediação pedagógica. Este trabalho tem por objetivo discutir os desafios e a importância da argumentação e da mediação na Educação a Distância.
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Acetylena, Sita. "Study Of Ki Hadjar Dewantara Opinion About Human Right And Shari’a In Perspective Theory Of Habermas Critic." In International Conference of Science and Technology for the Internet of Things. EAI, 2019. http://dx.doi.org/10.4108/eai.19-10-2018.2282162.

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Siddiq, Imamul Huda Al, and Meidi Saputra. "Kyai-Santri Relations in the Election of the Governor of East Java 2018 in Foucault And Habermas Perspective." In Proceedings of the 1st International Conference on Social Knowledge Sciences and Education (ICSKSE 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icskse-18.2019.30.

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