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Journal articles on the topic "Habermas, Jürgen, 1929- philosophy"
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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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Miranda, João Elter Borges, and Wiliam Carlos Cipriani Barom. "Sobre o resgate promovido por Habermas do projeto Kantiano de Aufklärung / On the rescue promoted by Habermas of the Kantiano de Aufklärung project." Profanações 5, no. 2 (December 11, 2018): 192. http://dx.doi.org/10.24302/prof.v5i2.1628.
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Jürgen Habermas (1929-) é um filósofo alemão e um dos mais influentes sociólogos do pós-guerra. Conhecido por suas teorias sobre o agir comunicativo e a esfera pública, é reconhecido internacionalmente como o principal representante da chamada “segunda geração” da Escola de Frankfurt. Também é considerado um dos mais importantes intelectuais contemporâneos. No presente trabalho, objetivamos refletir sobre o resgate promovido por este filósofo do projeto kantiano de esclarecimento (Aufklärung); movimento realizado em contraposição a tradição nietzschiana herdada por Adorno e Horkheimer, os quais entendem que, frente as aporias do mundo contemporâneo, esse projeto de emancipação nos termos apontados por Kant estaria dissipado.AbstractJürgen Habermas (1929-) is a German philosopher and one of the most influential postwar sociologists. Known for his theories on communicative action and the public sphere, he is internationally recognized as the main representative of the so-called "second generation" of the Frankfurt School. He is also considered one of the most important contemporary intellectuals. In the present work, we aim to reflect on the rescue promoted by this philosopher of the Kantian project of enlightenment (Aufklärung); movement against the Nietzschean tradition inherited by Adorno and Horkheimer, who understand that, in the face of the aporias of the contemporary world, this project of emancipation in the terms pointed out by Kant would be dissipated.
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Marsh, James L. "Jürgen Habermas." International Philosophical Quarterly 42, no. 4 (2002): 542–44. http://dx.doi.org/10.5840/ipq200242458.
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matustik, martin j. "jürgen habermas at 60." Philosophy & Social Criticism 16, no. 1 (January 1990): 61–79. http://dx.doi.org/10.1177/019145379001600105.
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matustik, martin j. "jürgen habermas at 60." Philosophy & Social Criticism 16, no. 2 (April 1990): 159–60. http://dx.doi.org/10.1177/019145379001600205.
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Andaluz Romanillos, Ana María. "Editorial." Cuadernos Salmantinos de Filosofía 46 (January 1, 2019): 9–10. http://dx.doi.org/10.36576/summa.108408.
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El presente volumen 46 de Cuadernos salamantinos de filosofía dedica su sección monográfica al filósofo Jürgen Habermas (nacido en Düsseldorf el 18 de junio de 1929), con ocasión de su nonagésimo aniversario.
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BOON, Vivienne. "Jürgen Habermas' s Writings on Europe." Ethical Perspectives 14, no. 3 (September 30, 2007): 287–310. http://dx.doi.org/10.2143/ep.14.3.2025356.
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Giacoia Junior, Oswaldo. "Sobre Jürgen Habermas e Michel Foucault." Trans/Form/Ação 36, spe (2013): 19–32. http://dx.doi.org/10.1590/s0101-31732013000400003.
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O objetivo principal deste artigo é desenvolver uma reflexão a respeito das relações entre a arqueogenealogia das relações entre verdade, poder e discurso, tal como a pratica Michel Foucault, por um lado, e a teoria crítica da sociedade, da Escola de Frankfurt, por outro lado. Essa aproximação é feita por meio de uma reconstrução da crítica de Jürgen Habermas a Michel Foucault, no livro O Discurso Filosófico da Modernidade.
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Schuppert, Fabian. "Jürgen Habermas, Time of Transitions." Critical Horizons 9, no. 1 (April 9, 2008): 104–7. http://dx.doi.org/10.1558/crit.v9i1.104.
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Vincent, Jean-Marie. "L’après-marxisme de Jürgen Habermas." Actuel Marx 2, no. 2 (1987): 137. http://dx.doi.org/10.3917/amx.002.0137.
Full textDissertations / Theses on the topic "Habermas, Jürgen, 1929- philosophy"
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Fall, Babacar. "L'idée de démocratie radicale chez Jürgen Habermas." Amiens, 2009. http://www.theses.fr/2009AMIE0025.
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Durand-Gasselin, Jean-Marc. "Philosophie postmétaphysique et construction théorique chez Jürgen Habermas." Paris 10, 2006. http://www.theses.fr/2006PA100045.
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Notre travail poursuit deux buts inégaux et articulés. Il s'agit, tout d'abord, d'essayer de suivre, en partant d'hypothèses appropriées, le mouvement d'ensemble de la construction habermassienne, de là il s'agit de réexaminer trois reproches classiques qui ont accompagné sa réception, en France et ailleurs : son caractère idéaliste (transparence, optimisme), son caractère de philosophie de l'histoire (méta-récit, néo-évolutionnisme), et son éclectisme (synthèse molle ou improbable). Nous partons donc de l'hypothèse que Habermas se fait une idée précise et consistante, marquée par la lecture précoce de Löwith, à la fois de ce à quoi la philosophie ne peut plus prétendre dans une période postmétaphysique qui lui interdit toute voie d'accès privilégié à la vérité ainsi que toute synthèse du savoir, mais aussi de ce qu'il reste de son rôle et de la manière dont elle peut espérer construire des solutions susceptibles d'orienter la pratique. Prenant en charge une reconstruction du marxisme comme théorie critique, Habermas assume les contraintes multiformes de ce travail théorique faillible qui doit multiplier les corroborations latérales en s'appuyant à la fois sur le travail historique, sur les mises en perspective herméneutiques de l'histoire de la théorie, et sur une construction conceptuelle guidée par l'image du puzzle. Suivant ainsi les pistes de ce chantier complexe qui fait primer la continuité, il devient possible de réévaluer précisément les places que tiennent pour lui les références auxquelles on veut le réduire (Kant ou Apel, Hegel ou Parsons etc. ), mais aussi la densité et la cohérence d'un puzzle irréductible au manteau d'ArlequinOur work proceeds with two unequal and articulate purposes. First of all seeting off appropriate hypothesis the point is to try to follow up the whole combined movement of the philosophical construction of Habermas. From there the question to re-study carefully three classical objections which escorted his reception in France and everywhere else : his idealistic construction ( transparency, obviousness, optimism) his personal view upon the philosophy of history ( meta-narration, neo-evolutionism) and his eclectism ( limp or improbable synthesis). Therefore we shall leave from the hypothesis that Habermas gets for himself a precise and consistant idea impressed by the precocious reading of Lowith, about, at one and the same time, what philosophy cannot require any longer in a postmetaphysical period of time wich forbids her any priviledged access to the truth as well as any synthesis of the knowledge but also what remains of her position and the way philosophy may expect build up liable solutions orientating the practice. Assuming responsability for a reconstruction of the marxism as well as a critical theory habermas takes upon himself the multiform constraints of this theroretical and fallible work which tends to increase lateral corroborations leaning on the historical research as well as on the hermeneutical prospect of the history of theory, and also on a conceptual structure directed by the puzzle metaphor. Following so forth the track of this most complex gantry the continuation of wich is most importance it becomes possible not only to reevaluate precisely the fair positions in wich he is wanted to be restricted ( Kant or Apel, Hegel or Parsons, etc. ) but also to reckon the specific density and the coherence of a puzzle wich cannot be limited to the Arlequin's coat
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Aubert, Isabelle. "Sujet et intersubjectivité chez Jürgen Habermas." Paris 1, 2011. http://www.theses.fr/2011PA010660.
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Après le pessimisme de T. W. Adorno et de M. Horkheimer, J. Habermas redynamise la Théorie critique en changeant de paradigme philosophique et sociologique. Au modèle des « théories du sujet» est préféré le modèle intersubjectif de l'agir communicationnel pour étudier la société, relever ses pathologies et surtout faire de ses membres des acteurs critiques. L'objectif de détermination et de réalisation des sujets, sous leur double aspect d'êtres singuliers et de membres de la société, peut-il être favorisé par un paradigme relationnel? Ce travail interroge la portée du changement de perspective pour la théorie critique, en se penchant en amont sur la genèse du modèle communicationnel et sur l'abandon de l'autoréflexion, et en s'intéressant en aval aux domaines d'application d'une théorie de l'action sociale et d'une formation de l'identité centrées sur l'intersubjectivité : en éthique, sur le politique et le droit. À chaque niveau, l'appréhension de la singularité des sujets individuels embarrasse la théorie de l'intersubjectivité. Tendant à égaliser les situations entre les partenaires de la communication, l'intersubjectivité paraît un outil peu adapté pour saisir les différences individuelles, présentes dans les interactions quotidiennes et se répercutant sur les plans moral et politique. Nous défendons l'idée selon laquelle la part d'invisibilisation de l'intersubjectivité communicationnelle pourrait être levée si l'anthropologie des sujets capables de parler et d'agir était complétée par la catégorie de sujets expressifs.
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Claudino, Francisca Iolani Fernandes. "Protagonismo sociopolítico e religioso : uma análise do Movimento dos Focolares na cidade do Recife através da "teoria da ação comunicativa" de Jürgen Habermas." Universidade Católica de Pernambuco, 2007. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=184.
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O presente Trabalho discute as práticas sociais de pessoas, ligadas ao Movimento dos Focolares, da cidade do Recife, (o protagonismo sociopolítico e religioso) fundamentado naquilo que Jürgen Habermas denomina razão comunicativa, através da ética do discurso. Na sociedade Moderna, a razão instrumental exacerbada, característica do Capitalismo, canaliza as ações para determinados fins utilitaristas. Os relacionamentos humanos, assim, tendem à degradação, a tirar proveito, à contratação: são relações análogas à compra e venda. Ainda mais, a vulgar interpretação do amor se mistura ao egoísmo em que cada um procura ganhar, e os nobres sentimentos desta maneira sempre se definham e são sufocados. No entanto, a Teoria da Ação Comunicativa visa ao entendimento, através da linguagem, tendo como parâmetro, o consenso, em que os atores agem na liberdade. A linguagem coordena as ações: pretende ter uma função emancipadora. Trata-se de uma abordagem direcionada aos vários aspectos da construção da identidade humana, na relação social. Partindo da analise do discurso do material colhido, nas entrevistas tornou viável traçar um paralelo entre as propostas de vida que as pessoas do Movimento dos Focolares assumiram, como meta, a vivência da Arte de Amar, da Fraternidade universal, da Unidade na diversidade e os pressupostos da Teoria da Ação Comunicativa, i é a prática do melhor argumento, o diálogo. Registro de análise dos depoimentos identificou a correspondência dos objetivos do Movimento dos Focolares com os conceitos de Racionalidade Comunicativa e da Ética do Discurso de Habermas. O cerne desta Pesquisa está no reconhecimento de valores que dão sentido a ações que levam ao protagonismo do grupo, em estudo.This Work discusses persons-who are bonded to the Focolari Movement - social practices (sociopolitical and religious protagonism), based - this work debate - in Jürgen Habermas Communicative Reason i. e. Jurgen Habermas conception through his discourse Ethics. In modern society, Instrumental, Reason in its exarcebated sense, typical to Capitalism, conveys, as a kind, a sort of channel, man actions toward determined upshots, so to say inescapable purposes. Human rapports tend, are conducted to degradation, to take profit from everything and everyone, to bargain; they are rapports that are analogous, in all senses, to purchase and selling. In deeper instances, love vulgar interpretation is confounded with egoism, mixes with selfishness with each one in seeks to gain greedly always to detriment to the noblest feelings that are supposed to be, at any cost, suppressed. Nevertheless, The Theory of Communicative Action aims at understanding, through language, having as parameter Consensus which the actors behave in at liberty. Language coordinates men actions: it pretends having, aims at having an emancipating function. One is dealing with an approach directed to human identity construction, building several aspects, in a social rapport which, i.e. the abovementioned approach, based, founded in the Focolari Movement, departing from Discourse Analysis about the gathered material through interviews rendered, made possible, workable a certain parallel, comparison between the life proposals that the Focolari Movement persons adopted as their life goal, their utmost life purpose, their Art of Love liveliness, as well as they embraced Universal Fraternity and unity in diversity ideals, between, so to say, all these conceptions and deeds and the Communicative Action Theory presuppositions, so to say: best argument practice is dialogue. It was, also, possible to observe, to verify that both these conceptions constitutive elements are intercomplementary, compatible in their nature, being both these of them, nearly, each other foundation. At least, as one understands Jürgen Habermas`s theory, on can the Focolari Movement`s ideas, so to say Ideal. This researchs nucleus is found in the values recognition that bestows a great sense, meaning to actions, deeds that bring forth to this studied group protagonism.
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Vajzer, Tatʹâna. "La communauté éthique : Georges Bataille et Jürgen Habermas." Paris 7, 2009. http://www.theses.fr/2009PA070068.
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Le travail sera consacré aux aspects éthiques de la communauté dans le projet de la communauté négative de Georges Bataille. Plus exactement, je place le projet de la communauté asociale et littéraire de Bataille dans le contexte de la critique de la rationalité communicative de Jûrgen Habermas qui propose son modèle éthique de la communauté positive de l'Etat démocratique moderne. Le philosophe français et le philosophe allemand sont absolument différents, presque non-comparables, mais d'autant plus est-il intéressant de les interroger sur les mêmes questions autour des notions de la communauté et de la communication éthiques. Cette polémique in absentia encore méconnue touche aux moments les plus douloureux de la conscience européenne traumatique de la période pendant suivant la Deuxième guerre mondiale: ceux de la communauté éthique, de l'autorité, de l'Absolu dans la structure de l'action sociale, de la conscience morale, de l' action communicationnelle, de l'altérité radicale, de la limite d'Autrui (post-métaphysique) ou des autrui (social). Ces deux conceptions ont le même but: prévenir le déroulement du totalitarisme en Europe et faire revenir à la culture européenne la voix effacée d'Autrui. Néanmoins, elles s'opposent dans les moyens de la réalisation de leur but ainsi que dans les présupposés de leur raisonnementThe dissertation is devoted to the community ethics in the project of the "negative community" of the French philosopher Georges Bataille and in the project of the "positive community" of the German philosopher Jürgen Habermas. More accurately, I will consider Bataille's project of an asocial and intellectual (imaginary) community in the light of Habermas' rationalist criticism proposing another ethical model of the positive community in the contemporary democratic State. The two philosophers are absolutely different, almost not-comparable, but it seems to me all the more interesting to ask them the same questions on the notions of community, communication, common etc. This polemics in absentia, being hardly known today, touches for ail that the extremely painful moments of the post-traumatic European conscience during and after the Second World War and namely: community ethics, authority, the Absolute in the structure of social action, moral conscience, communicative action, radical Otherness, the limits of the (transcendental, post-metaphysical) Other as well as of the (social) others and so on. Thus, the two conceptions have the same goal: to prevent a new totalitarianism in Europe and to return into the European culture the effaced voice of the Other. However, they are opposite to one another in a radical way in the means of the realisation of their projects as well as in the presupposition of their reasoning
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Bolzan, José. "Habermas e a educação : uma contribuição crítica à formação científica." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2010. http://hdl.handle.net/10183/23748.
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O presente trabalho, cujo objeto visa tematizar o unilateralismo cientificista que vigora no ensino universitário, enseja articular propostas que oportunizem a recuperação do caráter crítico-reflexivo da formação cientifica do estudante de graduação, especialmente nas áreas tecnológicas. Por isso, como prelúdio da pesquisa, articulamos inicialmente, em formato amplo, o problema da autonomização das ciências, a transformação da filosofia e das instituições que, contaminadas pelo teor positivista das teorias científicas, passaram a operar a formação humana. A formulação deste problema teve a intenção de erguer os alvos na direção dos quais vai articular-se a crítica filosófica, especialmente aquela articulada pela Escola de Frankfurt, da qual o autor, cuja teoria tomamos como fio condutor desse trabalho, faz parte, na condição de expoente máximo da segunda geração. Habermas, no âmbito da razão comunicativa, tomando como pano de fundo a tradição filosófica e sociológica, vai reconstruir a idéia de razão e racionalidade e propor a ação comunicativa como mediadora entre teoria e prática, capaz de recuperar a problematicidade nos processos de aprendizagem científica. No âmbito da ação comunicativa o mundo da vida é recuperado da tradição fenomenológica e reconstruído comunicativamente como um saber de fundo a-problemático, que opera, liquidificadamente, os mundos referenciais e suas respectivas pretensões de validade. Tal esforço tem em vista a recuperação da totalidade teórica, prática e estética da razão para contrapor ao unilateralismo cientificista, operado pelo visor estreito da razão instrumental na modernidade. Isso posto, para articular o propósito da tese, na última parte, avançamos reflexões sobre potenciais contribuições que a razão comunicativa pode trazer para jogar luz e imprimir um caráter avisado à formação especializada. Para tanto, três idéias mobilizaram o objetivo proposto: A primeira delas articula-se na busca de aportes teóricos para subsidiar nossa reflexão e pensar sobre o caráter unilateral, superficial e deficitário da razão científica, vigente na formação técnica especializada. O segundo ponto articula-se em torno da reflexão sobre as idéias de Educação e Universidade, ensejando recuperá-las intersubjetivo-discursivamente e ao mesmo tempo discutir os grandes desafios que se anunciam à formação técnica na Universidade contemporânea. Por fim, a terceira ideia engendra um duplo propósito: primeiro, propor o cultivo da razão triafásica em ambientes acadêmicos tecnologicamente formatados, o qual oportunize a formação de um cientista habilitado teoricamente a conhecer e fazer, habilitado praticamente a viver junto com os outros, bem como ser um eu autêntico, realizar-se como pessoa humana e ser feliz e, segundo, visando devolver a problematicidade à formação científica especializada, articulamos propostas de ação que, implementadas junto às Comissões de Graduação, de Pesquisa e de Extensão, poderão iluminar a formulação dos Planos Pedagógicos dos cursos e indicar caminhos para recuperar a formação teórica, ético-moral e estética do futuro cientista.This paper, having as purpose to deal with scientificist unilateralism present in university education, tries to show suggestions to restore the critical-reflective nature of graduation courses, mainly in technological fields. To begin with, we deal with civilization crisis, sciences autonomy, and changes in philosophy and institutions which, influenced by positivist visions of scientific theories, are present in human education. The stating of this problem involves articulation with Habermas' philosophical criticism of Frankfurt School, whose theory is the heart of this paper. In the scope of communicative reason, Habermas takes philosophical tradition as a background to reconstruct the idea of reason and rationality, and proposes communicative action as a mediating category between theory and practice in order to recover problematicity in scientific learning processes. In the scope of communicative action, life world is taken from phenomenology tradition and recovered in the communicative form as a non-problematic background knowledge, which works in referent worlds and in their validating intentions. Such effort has as purpose to recover theory, practice and aesthetic of reason to oppose them to scientificist unilateralism, guided by a single vision of modern instrumental reason. Thus, to draw up the purpose of this thesis, we make reflections on potential contributions from communicative reason to highlight specialist education, as well as to make it aware of its condition. We adopted three main ideas: one of them searches for theoretical and methodological support to analyze the unilateral, superficial and defective nature of scientific reason present in specialized education. The other involves critical reflection on education and university, trying to make them re-establish their intersubjective nature, and to discuss the big challenges to technical education in contemporary University. Last, the third idea has two purposes: first, the growing of triphasic reason in technical academic contexts to provide students with habilities to know and to practice, to interact with others, to be happy and fulfilled; second, by returning problematicity to specialist scientific education to solve tensions between work-interaction, we propose actions which can be introduced to Graduation, Research and Extension Departments in order to highlight pedagogical design and show the ways to recover theoretical, ethical, moral and aesthetic education of future scientists.
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Lambret, Marc. "Habermas lecteur de Weber et la question du fondement des valeurs." Paris 4, 1997. http://www.theses.fr/1997PA040137.
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Jurgen Habermas, avec son "éthique de discussion", est aujourd'hui une référence pour ceux qui veulent fonder une morale laïque unifiée. A ce projet, l'idée du "nouveau polythéisme" des valeurs, formulée par Max Weber en son temps, semble s'opposer directement. C'est pourtant chez Weber que Habermas trouve l'inspiration pour interpréter la modernisation occidentale comme le déploiement des ressources de la raison, en particulier de sa compétence pour la résolution des questions morales. Mais l'analyse précise du texte habermassien montre que l'idée de rationalité morale-pratique est contre-productive, et que Weber donne surtout à comprendre de la modernité sans religion le paradoxe d'un rationalisme déraisonnable. L'idée de la modernité comme âge du dépassement définitif de la religion vient de la foi au christ Jésus, qui se réalise dans ce qui demeure une religion; sans la foi au christ cette idée se retrouve sans fondement ni perspective. Quant à l'idée que les hommes peuvent et doivent communiquer pour s'entendre raisonnablement sur les questions morales, et sur ce qui fonde les valeurs, elle est d'actualité, mais elle n'est pas spécifiquement moderne. C'est, en somme, une idée religieuse élémentaireIn his "discussion ethics", Jorgen Habermas stands to-day as reference for those who wish to put the base of a secular and united moral doctrine. The idea of a "new polytheism" of values, as it was expressed by Max Weber, in his days, seems to be directly opposed to this project. Nevertheless, it's in Weber that Habermas has found the brainwave to take the western modernization as a display of reason possibilities, for he is particularly competent at solving moral problems. But the precise analysis of Habermas' text proves that the idea of practical-moral rationability is unproductive. Weber helps mostly to understand in modernity without religion the paradox of unreasonable rationalism. The concept of modernity as a stage of a rational surpass of religion comes from the faith in Jesus Christ, this is fulfilled in a true, solid, religion. Without believing in Christ, this concept has neither base nor prospect. The idea that people can and must communicate in order to reach a reasonable agreement on moral questions is in the air, though not specifically modern. On the whole it's an elementary religious view point
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Piras, Mauro. "Connaissance socio-historique et rationalité : Gadamer, Weber, Habermas." Paris, EHESS, 2000. http://www.theses.fr/2000EHES0074.
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Ma, Ke. "A post-nationalist conception of Europe : Habermas and his critics." Lyon, Ecole normale supérieure, 2008. http://www.theses.fr/2008ENSF0108.
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La conception post-nationaliste de l'intégration européenne développée par Habermas a exercé une influence considérable sur le plan académique, mais aussi politique depuis des décennies. Cette théorie, cependant, a fait l’objet de critiques sérieuses. Notre thèse se propose de reconstruire la théorie habermassienne de l'union européenne, exposée dans de multiples écrits, selon une voie plus logique, afin d’en prendre la défense. En premier lieu, nous mettrons en évidence quelques questions essentielles à partir de l'histoire des idées européennes, qui serviront de base à notre reconstruction théorique. Puis nous retracerons le développement de la théorie post-nationaliste de Habermas dans ses écrits successifs, en montrant les liens qui la rattachent à sa théorie de l'agir communicationnel. Enfin, nous clarifierons sa théorie dans le contexte du débat politico-philosophique contemporain, et tenterons de répondre aux objections qui lui sont adresséesThe influence of Habermas’ theory on European integration is enormous both in academic literature and in political practice since last ten years. However, his theory has received serious critiques. This dissertation will reconstruct Habermas’ post-nationalist conception of Europe in a more logical way. First, we conclude some important topics from the intellectual history of the idea of European unification, which will be served as the basis of our theoretical reconstruction. Second, we will examine Habermas’ post-nationalist theory on Europe according to the development of his academic research. The political theory of Habermas has a close relation with his works before 1990s. Finally, we will clarify his theory in the context of the contemporary debate in political philosophy. Of course, this dissertation will not be limited in the theoretical reconstruction. After the reconstruction, we will try to make a plea for Habermas’ theory
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Dupeyrix, Alexandre. "La conception de la citoyenneté chez Jürgen Habermas : une éthique de la responsabilité ?" Lyon 2, 2005. http://theses.univ-lyon2.fr/documents/lyon2/2005/dupeyrix_a.
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Dans "Droit et démocratie" (1997), Habermas procède à une reconstruction du système des droits et de la citoyenneté moderne. Il démontre la co-originarité de l'autonomie privée et de l'autonomie publique et parvient à résorber la tension entre droits de l'homme et souveraineté populaire, libéralisme et républicanisme. Ce travail se propose de restituer les différents moments de ce paradigme procédural tout en montrant qu'il ne peut fonctionner sans le secours d'une éthique de la responsabilité. La première partie entreprend de dégager les présupposés anthropologiques de la citoyenneté habermassienne qui déterminent l'orientation de toute vie civique possible et fondent de façon décisive le type d'appartenance d'un individu à sa communauté. La seconde partie est consacrée aux rapports qu'entretiennent droit, morale et politique. Le droit moderne, réinterprété à la lumière de l'éthique de la discussion, constitue la garantie de légitimité dont une démocratie moderne a besoin. Ce nouveau modèle a toutefois des limites : il semble évacuer la question de la rationalité pratique et décharger les citoyens de toute responsabilité. La troisième partie présente l'articulation concrète de l'autonomie privée et de l'autonomie publique. Pour rendre compte de cette citoyenneté en acte, je développe l'idée d'autonomie sociale, synthèse de l'autonomie privée et de l'autonomie publique. Elle se constituerait autour d'un noyau substantiel, une éthique de la responsabilité. La quatrième et dernière partie aborde la question d'une citoyenneté postnationale et de la possibilité de l'établissement d'un lien civique à un âge postnationalIn his book "Between Facts and Norms" (1996), Habermas undertakes the reconstruction of the system of rights and of modern citizenship. He demonstrates the co-originality of private and public autonomy and resolves the tension between human rights and popular sovereignty, liberalism and republicanism. This research tries to explain the different moments of this procedural paradigm and emphazises at the same time that this new paradigm cannot be efficient nor viable without the help of an ethics of responsibility. The first part describes the anthropological presuppositions of habermasian citizenship, which determine the orientation of any possible civic life and define the kind of link which binds an individual to the community. The second part is devoted to the relationship between law, morals and politics. Modern law, reinterpreted in the light of discourse ethics, offers the guarantee of legitimacy that a modern democracy requires. But this new model has its own limits : it seems to elude the question of practical rationality and to exempt citizens from assuming their responsibility. The third part presents the concrete articulation between private and public autonomy. In order to conceptualize this active citizenship, I develop the idea of a social autonomy, as a synthesis of private and public autonomy. This would be founded on a substantive core: an ethics of responsibility. The fourth and last part treats the question of postnational citizenship and of the possibility of establishing a civic link in the global age
Books on the topic "Habermas, Jürgen, 1929- philosophy"
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The critique of instrumental reason from Weber to Habermas. New York, USA: Continuum International Pub. Group, 2010.
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Ungureanu, Camil, Klaus Güenther, and Christian Joerges. Jürgen Habermas. Farnham, Surrey: Ashgate Pub., 2011.
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Møller, Jens Glebe. Jürgen Habermas: En protestantisk filosof. Copenhagen: Gyldendal, 1996.
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Jürgen, Habermas, ed. Refaire l'Europe: Avec Jürgen Habermas. Paris: Presses Universitaires de France, 2012.
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McCarthy, Thomas A. The critical theory of Jürgen Habermas. Cambridge: MIT Press, 1988.
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Jürgen Habermas: A philosophical--political profile. Lanham, Md: Rowman & Littlefield, 2001.
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Habermas, Jürgen. Autonomy and solidarity: Interviews with Jürgen Habermas. London: Verso, 1986.
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Ottmann, Henning. "Jürgen Habermas (*1929)." In Geschichte des politischen Denkens, 100–130. Stuttgart: J.B. Metzler, 2012. http://dx.doi.org/10.1007/978-3-476-00491-8_3.
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Zahner, Nina Tessa. "Jürgen Habermas (*1929)." In Klassiker der Soziologie der Künste, 679–703. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-01455-1_30.
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Vester, Heinz-Günter. "Jürgen Habermas (geb. 1929)." In Kompendium der Soziologie III: Neuere soziologische Theorien, 109–29. Wiesbaden: VS Verlag für Sozialwissenschaften, 2010. http://dx.doi.org/10.1007/978-3-531-92158-7_7.
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Davey, Nicholas. "Jürgen Habermas." In An Introduction to Modern European Philosophy, 169–85. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26651-7_14.
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Davey, Nicholas. "Jürgen Habermas." In An Introduction to Modern European Philosophy, 145–61. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24232-0_12.
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Schel, Kevin M. Vander. "Habermas, Jürgen: Faith and Reason." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–6. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-007-6730-0_116-1.
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Ingram, David. "Jürgen Habermas and Hans-Georg Gadamer." In The Blackwell Guide to Continental Philosophy, 219–42. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997093.ch11.
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Fleming, Ted. "Jürgen Habermas (1929–): The Importance of Higher Education for Democracy." In Debating Higher Education: Philosophical Perspectives, 191–203. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-31061-5_15.
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Junker-Kenny, Maureen. "Jürgen Habermas (1929–)." In Religion and European Philosophy, 141–55. Routledge, 2017. http://dx.doi.org/10.4324/9781315642253-13.
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Arneson, Pat. "Jürgen Habermas (1929– ): Biographical Sketch." In Series in Philosophy/Communication, 89–90. Purdue University Press, 2007. http://dx.doi.org/10.5840/philcomm200712.
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