Dissertations / Theses: 'Jürgen (1926-....)'

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Reaidy, Joubran. "Trinité et création à partir de la pensée de Jürgen Moltmann." Strasbourg 2, 2004. http://www.theses.fr/2004STR20079.

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Ce travail se donne pour objectif de méditer la communion entre l’humanité et la création fondée sur la communion trinitaire vivante. La vie trinitaire est une passion relationnelle éternelle qui se vit communautairement et se donne en se révélant au cœur de la structure communautaire e l’Univers. Devant toute la violence que l’homme pratique contre la nature vivante et qui modifie le rapport entre lui et l’ensemble de la création, l’humanité est invitée aujourd’hui à vivre la réconciliation avec la création tout entière. Rien ne peut être vrai et effectif hors de la vérité comprise comme relation et communion. Et toute communion relationnelle ne devient effective que dans le « se donner soi-même » à l’autre. Vivre cette passion communautaire « avec », « dans » et « pour » la création tout entière qui vit en Dieu, c’est éprouver incessamment la vérité de la vie divine au cœur de notre souffrance et notre jouissance
The goal of this work consists in meditating on the question of the communion between humanity and creation based on the living communion of Trinity. Life of Trinity is an eternal relational passion lived with a great solidarity with the community of creation. In front of ecological problems, humanity is invited today to live reconciliation with creation. Nothing can be true and effective out of the truth which is defined as relation and communion. The relational communion becomes effective only in giving oneself to other. To live this passion “with”, “in” and “for” creation is nothing other than living divine truth in the heart of our suffering and our pleasure

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Casanova, Brito Mauricio. "Razón y normatividad. El debate entre Jürgen Habermas y Niklas Luhmann." Tesis, Universidad de Chilet, 2014. http://www.repositorio.uchile.cl/handle/2250/117188.

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Tesis para optar al grado de Magíster en Filosofía mención Epistemología
La controversia entre JürgenHabermas y NiklasLuhmann estuvo vigente durante aproximadamente tres décadas. El punto de inicio fue una obra conjunta publicada en 1971 (Teoría de la sociedad o tecnología social). El desenlace, el fallecimiento de Luhmann en 1998. Durante este periodo, la obra de ambos autores se mantuvo en constante diálogo, adquiriendo la relevancia de debates tan recurridos como el efectuado entre Karl Popper y Theodor Adorno. En esta investigación pretendemos mostrar que esta controversia (inserta en el contexto no tanto de la filosofía sino de las ciencias sociales) no es ajena al pensamiento filosófico, sino que representa una instancia de renovación de las principales ideas filosóficas en torno a la modernidad, inauguradas por Kant y Hegel. Nuestra postura es que en Habermas y Luhmann se confrontan dos posibilidades de iniciar el pensamiento filosófico y teórico, como algo apriorístico o como un resultado.

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Mello, Júnior Alexandre de Freitas de. "Epistemologia moral : a argumentação de Putnam acerca da objetividade dos valores." reponame:Repositório Institucional da UnB, 2014. http://repositorio.unb.br/handle/10482/17589.

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Dissertação (mestrado)—Universidade de Brasília, Instituto de Ciências Humanas, Departamento de Filosofia, Programa de Pós-Graduação em Filosofia, 2014.
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A presente dissertação expõe o périplo percorrido por Putnam com o escopo de argumentar que a dicotomia fato/valor está fundamentada em noções errôneas dos conceitos nela envolvidos. A dicotomia, assim constituída, é o sustentáculo de um equívoco segundo o qual enunciados de valor, em especial enunciados éticos, não podem ser objetivos. Postulamos que enunciados éticos podem ser objetivos, mas para isso alguns conceitos centrais devem ser reformulados. Desse modo, é tematizado no primeiro capítulo o que são enunciados cognitivamente relevantes, na perspectiva do positivismo lógico, pois é a partir desse registro filosófico que Putnam reage às conclusões de que enunciados éticos não são objetivos. No segundo capítulo, analisa-se a noção de fato do positivismo lógico inspirada no empirismo britânico, apresentando uma rejeição dessa noção, quando considerada nesses termos. É lançada, também, uma crítica ao realismo da metafísica tradicional, fator esse fundante para o procedimento que Putnam irá realizar favoravelmente ao imbricamento entre as noções de ‘fato’ e ‘valor’. ‘Fato’ e ‘valor’ estão intimamente relacionados, de tal forma que é impossível imaginar uma questão de fato que não contenha uma valoração qualquer e, a fim de demonstrar isso, abordamos a noção de ‘conceitos éticos espessos’. No terceiro capítulo, é apresentada a primeira rodada do debate entre Putnam e Habermas, na qual a posição daquele está em evidência. Putnam faz considerações sobre a distinção habermasiana entre ‘valor’ e ‘norma’. Habermas responde, e dá um panorama da filosofia de Putnam. Este realiza uma tréplica, esclarecendo pontos em que julga que Habermas enganou-se. No quarto e último capítulo, procuramos, por fim, explicar o que é o realismo pragmatista de Putnam, conhecido por realismo interno, dando uma fundamentação teórica a noção de objetividade que é condição necessária para se estabelecer a relevância cognitiva dos enunciados éticos. Para falarmos do realismo pragmatista, invocamos a ‘relatividade conceitual’ e o ‘esquema conceitual’, haja vista serem fulcrais para o seu entendimento. ________________________________________________________________________ ABSTRACT
This dissertation presents the journey traveled by Putnam with the scope to argue that the fact/ value dichotomy is based on misconceptions of the concepts involved. The dichotomy, thus constituted, is the basis of a misconception according to which statements of value, particularly ethical statements, cannot be objective. We postulate that ethical statements can be objective, but for that, some core concepts must be reformulated. Thus, the first chapter presents what cognitively relevant statements are, from the perspective of logical positivism, as it is from this philosophical record that Putnam reacts to the conclusions that ethical statements are not objective. The second chapter examines the logical positivism’s notion of fact, actually inspired by British empiricism, to present a rejection of this notion, when considered in these terms. It also launched a critique of the realism of traditional metaphysics, which is a foundational factor for Putnam’s procedure favorably to the entanglement between the notions of 'fact' and 'value'. 'Fact' and 'value' are closely related, so it is impossible to imagine a matter of fact that does not contain a valuation and, in order to demonstrate this, we discuss the notion of ‘thick ethical concepts'. In the third chapter, the first round of debates between Putnam and Habermas is presented, in which Putnam’s position is in focus. Putnam makes consideration of Habermas' distinction between 'value' and 'norm'. Habermas responds, and gives an overview of Putnam’s philosophy. Then, Putnam performs a rejoinder to clarify points in which he believes Habermas was mistaken. In the fourth and final chapter, we finally try to explain what Putnam’s pragmatic realism is, also known as internal realism, by giving a theoretical basis for the notion of objectivity, necessary condition to establish the cognitive relevance of ethical statements. In order to talk about pragmatic realism, we call down the 'conceptual relativity' and the 'conceptual scheme', considering they are central for it to be understood.

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Zouaoui, Rachid. "Ethique, droit et politique chez Jürgen Habermas." Aix-Marseille 1, 2009. http://www.theses.fr/2009AIX10120.

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Dans "Droit et démocratie" (1997), Habermas procède à une reconstruction du système des droits et de la démocratie. 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. 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 théorie de l'agir communicationnel. La première partie entreprend de dégager les présupposés anthropologique et pragmatique de la démocratie délibérative 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 institutions juridiques et démocratie délibérative. Le droit moderne, réinterprété à la lumière de l'Ethique 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 morale, droit et démocratie. 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 théorie de l'agir communicationnel. La quatrième et dernière partie aborde la question d'une citioyenneté postnationale et de la possibilité d'établissement d'un lien civique à un âge postnational.

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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 élémentaire
In 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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Pitano, Sandro de Castro. "Jürgen Habermas, Paulo Freire e a crítica à cidadania como horizonte educacional : uma proposta de revivificação da educação popular ancorada no conceito de sujeito social." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2008. http://hdl.handle.net/10183/14844.

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Esta tese se caracteriza como um trabalho bibliográfico, que aborda a obra de Paulo Freire e Jürgen Habermas, dimensionando e pondo em evidência o vigor diferenciado que oferecem para as reflexões em torno da Educação Popular. Trata de analisar o pensamento de ambos, com ênfase em seus ideais de sociedade, ressaltando-os em termos de reforma ou transformação social. Evidenciadas, suas utopias sociais são cotejadas com os pressupostos ontológicos da libertação, quando, então, investigando e problematizando o conceito de cidadão, busca-se demonstrar a sua insuficiência como paradigma da ação educativa libertadora. Pretende-se, ainda, definir e propor o conceito de sujeito social como o horizonte vigoroso de formação da Educação Popular. A tese se configura a partir da crítica ao cidadão e sua assunção como ideal formativo, afirmando que é o sujeito social, conceito oriundo do pensamento de Paulo Freire, e não o cidadão, propósito da teoria da sociedade de Jürgen Habermas, que constitui o horizonte de formação da Educação Popular, por coerência com seus princípios fundantes. Investigar o horizonte de formação a partir do contraponto teórico e prático das propostas de Freire e Habermas deve-se à forte influência exercida por ambos em vários campos da atividade humana, como a educação, a política e a sociologia. Na educação, a presença de Freire é marcadamente reconhecida não apenas no Brasil, onde a Educação Popular se apóia, explicitamente, em seus ensinamentos, como no mundo todo. Habermas, por sua vez, tem sido considerado um pensador cuja influência transcende os meios sociológico e filosófico, alcançando o pensamento educacional brasileiro com considerável vigor. Uma das premissas que orientaram esta pesquisa consiste na suspeita de que a teoria social habermasiana, dadas as suas características básicas, conduz à reforma (mudança cultural) e não à transformação (mudança radical nos âmbitos cultural, econômico e político) estrutural da sociedade. O que representaria uma diferença fundamental entre Freire e Habermas, a ser considerada por uma educação libertadora. Enquanto Habermas estipula uma “comunidade de fala ideal”, compartilhada por sujeitos, lingüisticamente, competentes, deliberando, livres de coação, sobre convenções polemizadas no devir histórico, Freire lida com uma realidade muito distante em termos de justiça social daquilo que o alemão idealiza: analfabetos e semianalfabetos em situação de opressão e miserabilidade social, vitimados pela herança de uma cultura colonialista e predatória, em processo desde o século XV. Um fosso enorme separa e distingue o interesse imediato dos indivíduos, determinado pela urgência e pelo grau das necessidades em cada contexto. Tais urgências são identificadas, concretamente, pelas desiguais competências dos sujeitos e das realidades concretas que os condicionam. Embora compartilhem um ideal semelhante, Freire e Habermas estão envolvidos com situações que, transcendendo a variações espaço-temporais, exigem respostas, pontualmente, diferentes.
This thesis is characterized as a bibliographic work that approaches the work of Paulo Freire and Jürgen Habermas, where the differentiated force which is offered by them for discussions around Popular Education is sized and put in evidence. It concerns the analysis of both authors’ thoughts, with emphasis on its ideals of society, and showing them in terms of social reformation or transformation. Evidenced, their social utopias are compared with liberation ontological presuppositions when, by investigating and problematizing the concept of citizen, the demonstration its insufficiency as a paradigm of liberating education action is searched. The aim still is to define and propose the concept of social subject as the strong horizon of formation of Popular Education. This thesis is configured from the criticism about the citizen and his assumption as formative ideal, saying that he is the social subject, a concept from Paulo Freire’s thought, and not the citizen, purpose of Jürgen Habermas theory of society, which composes the horizon of formation of the Popular Education, by coherence with its base principles. The investigation of its horizon of formation from the theoretical and practical counterpoint of Freire and Habermas’ proposals is due to the strong influence that both exert on several fields of human activity, such as education, politics and sociology. In education, the presence of Freire is highly recognized not only in Brazil, where Popular Education is explicitly based on his teaching, but also in all over the world. Hebermas, in his turn, has been considered a thinker whose influence transcends the sociological and philosophical means, reaching the Brazilian educational thought with considerable force. One of the reasons which oriented this research consists in the suspicion that the Habermasian social theory, given its basic characteristics, leads to reformation (cultural change), and not to structural transformation (radical change in the cultural, economic and political fields) of the society. This one would represent a fundamental difference between Freire and Habermas, to be considered for a liberating education. As Habermas stipulates a "community of ideal speech", shared by linguistically competent people, and deliberates, free of coactions on polemized conventions in the historical transformations, Freire deals with a very distant reality in terms of social justice from what the German thinker idealizes: illiterates and semiilliterates in oppression and social miserability situations, victimed by a legacy of a colonial and predatory culture, in process since the fifteenth century. A huge gap separates and distinguishes individuals’ immediate interest, determined by the urgency and the degree of needs in each context. Such urgencies are well identified by the individuals’ unequal competences and concrete realities which condition them. Although they share a similar ideal, Freire and Habermas are involved with situations that, transcending to space-time variations, require punctually different responses.

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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 raisonnement
The 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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Bankovsky, Miriam Ann. "La Justice sociale après Kant : entre constructivisme et déconstruction (Rawls, Habermas, Lévinas, Derrida)." Paris 10, 2008. http://www.theses.fr/2008PA100117.

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Le but de cette thèse est d’examiner le rapport entre deux approches de la justice : d’une part, le projet constructiviste et reconstructiviste de Rawls et Habermas et d’autre part, le projet déconstructionniste de Lévinas et Derrida. Nous cherchons d’abord à identifier la différence centrale entre les approches, reconstruisant chaque théorie de la justice telle qu’elle se construit en rapport avec la philosophie pratique de Kant. Nous montrons ensuite que ces deux projets sont complémentaires. Rawls et Habermas défendent la possibilité de déterminer le contenu de l’impartialité kantienne au moyen de « la position originelle » ou du « principe de discussion ». Au contraire, Lévinas et Derrida soutiennent l’impossibilité de cerner le contenu de la justice. A partir d’une lecture non-kantienne du principe moral, Lévinas défend un concept non-formel de responsabilité pour autrui. Certes, Derrida affirme la possibilité de la justice, mais il soutient aussi que sa forme déterminée ne saurait réconcilier la responsabilité devant autrui avec l’idée d’impartialité. Nous défendons ensuite la complémentarité de ces deux projets. « La foi raisonnable » dans la possibilité de la justice doit être complétée par l’affirmation de son impossibilité. En revanche, la défense de l’impossibilité est insatisfaisante sans affirmer la possibilité de construire une société équitable. En nous éloignant de la critique libérale selon laquelle la déconstruction se retire de la politique (Fraser, McCarthy, Benhabib), nous apportons notre appui à des voix dissidentes (Cornell, Mouffe, Honig, Young, Honneth, Patton, Thomassen) qui font valoir que la déconstruction est utile à la tradition constructiviste
This thesis examines the relation between two contrasting approaches to justice: the constructive and reconstructive projects of Rawls and Habermas on the one hand, and the deconstructive projects of Levinas and Derrida on the other. First, I identify the central difference between the two projects, reconstructing each account of justice as it develops in relation to Kant’s practical philosophy. I then argue that the two projects are complementary. Whilst Rawls and Habermas defend the possibility of objectively realising Kant’s impartial standpoint by means of the “original position” or the “procedures of discourse ethics”, Levinas and Derrida affirm the impossibility of determining the content of justice. In Kant’s moral law, Levinas discovers a non-Kantian principle of responsibility for the particular other which conflicts with impartiality. Distinguishing himself still further, Derrida defends the “undecidability” of justice’s function. Justice must be pursued but no local determination can reconcile responsibility for the other with impartiality among all. I then defend the complementarity of the two projects. “Reasonable faith” in the possibility of justice must be supplemented by the acknowledgment of its impossibility. Conversely, attesting to justice’s failure is unsatisfactory without commitment to the possibility of constructing just social forms. Distancing myself from the liberal critique whereby deconstruction withdraws from the political (Fraser, McCarthy, Benhabib), I instead add my voice to a dissenting group (Young, Cornell, Mouffe, Honig, Honneth, Patton, Thomassen) which affirms that deconstruction can productively engage with the constructive tradition

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Brennand, Edna Gusmao de Goes. "Éducation et globalisation : un dialogue entre Paulo Freire et Jürgen Habermas." Paris 1, 1999. http://www.theses.fr/1999PA010690.

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Le présent travail se base sur l'articulation de la pédagogie du dialogue de Freire avec les caractéristiques singulières de la rationalité communicationnelle de Habermas. Au moyen de l'intégration de certaines catégories de la théorie de l'action communicationnelle dans la pédagogie du dialogue, nous nous sommes proposés de contribuer à l'élargissement du débat sur le processus de construction dela connaissance en tant que moteur de la formation du moi compétents dans l'argumentation et dans les formes d'intéraction, capables de participer à des systèmes d'action toujours plus complexes, d'une façon socialement compétente et individuellement autonome. Nous avons cherché à poser des questions significatives quant au rôle de l'éducation dans le processus de fomentation de stratégies discursives capables de mettre en route des actions sociales complexes et, par conséquent, de pousser les sujets à participer activement à la construction d'une société plus démocratique. Nous sommes partie de l'analyse de la crise de la modernité pour comprendre des formes de manifestation de la raison communicationnelle et de la raison instrumentale dans le mouvement dialectique du processus de modernisation capitaliste. L'objectif a été de composer une base théorique sur laquelle ont été définis des indicateurs méthodologiques pour l'éducation populaire. L'axe analytique recherche a été la fondation de la théorie de l'action communicationnelle et de la pédagogie du dialogue pour renforcer le débat sur le rôle de l'éducation dans la complexite, les contradictions et les conflits du monde contemporain.

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Prokob, Emmanuel. "Enquête sur l'antagonisme franco-allemand dans l'histoire." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0100.

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Un remarquable parallélisme constitue le point de départ de l'enquête : les arguments échangés lors de la controverse entre Jürgen Habermas et Michel Foucault en 1983 évoquent ceux de la polémique entre intellectuels français et allemands pendant la première guerre mondiale. L'antagonisme franco-allemand ainsi esquissé appartient au domaine des représentations, il se caractérise par deux aspects : premièrement, les discours s'opposant tendent, à certains moments critiques, à se présenter comme « scientifiques ». Deuxièmement, ils s'affirment chacun comme la représentation adéquate de la liberté qui constitue le fondement de toute légitimité politique et sociale en modernité. L'antagonisme actualise le problème de la représentabilité de la liberté qui traverse l'histoire de la pensée occidentale. Transcendant les discours disciplinaires spécifiques, qu'ils soient issus des sciences humaines et sociales, des arts et lettres, de la philosophie, la théologie ou la politique, ce problème requiert un genre particulier, celui de lenquête, que la thèse développe et précise. Placée dans la perspective de la polémique des intellectuels de 1914-18, l'étude de la controverse entre Habermas et Foucault fournit les moyens de ce travail : en mettant directement en pratique les enseignements tirés, la thèse spécifie sa propre herméneutique et construit le cadre de l'interprétation de l'antagonisme en dépassant le clivage historique entre une interprétation proprement française et respectivement allemande de la liberté
A notable parallel is the starting point of the inquiry: the arguments used during the debate between Jiirgen Habermas and Michel Foucault in 1983 remind those of the controversy between French and German intellectuals during the first world war. The thus outlined antagonism belongs to the field of representations, it can be described by two specific features: first, at critical times the conflicting discourses tend to present themselves as "scientific", second, each of them claims to be the adequate representation of liberty that is at the base of all modern political and social legitimacy The antagonism recasts the problem of the representability of liberty that runs through the history of occidental thought. Transcending the borderlines between specific disciplines, i. E. Between humanities, social sciences, arts and literature, philosophy or theology, this problem calls for a genre of its own, the inquiry, defined and elaborated by this dissertation itself. Linked to that of the war controversy the study of the debate between Habermas and Foucault provides the means for this task: putting its findings directly into practice, the dissertation develops its own hermeneutic and produces the antagonism's frame of interpretation. Thereby the historical gap between both a peculiar German and French interpretation of liberty can be overcome

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Toker-Kilinc, Nilgün. "La relation entre pouvoir et légitimité chez Hannah Arendt et Jürgen Habermas." Paris 8, 2001. http://www.theses.fr/2001PA081911.

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Jürgen Habermas se met dans une discussion avec Hannah Arendt sur les concepts du pouvoir et de la légitimité. Une telle discussion est en effet sur le statut de la politique et sur la dimension morale du politique. En partant de cette discussion, le souci principal de ce travail est de comprendre comment J. Habermas et H. Arendt construisent la relation entre pouvoir et légitimité. L'axe conceptuel autour duquel tourne cette discussion est le concept de la praxis. Ces deux philosophes contemporains exposent leurs théories de la praxis en critiquant les perspectives instrumentalistes, la "politique" de la poiesis. Quant à la question de la légimité, ils élaborent cette question à travers une compréhension éthique politique et une telle compréhension se révèle dans leurs compréhensions du savoir du politique, de la theoria. C'est la raison pour laquelle la discussion Arendt et Habermas à propos de la relation pouvoir et légitimité peut être transmise sur la distinction arendtienne de praxis, poiesis et theoria. . .

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Scheer, Marcel. "Acteurs, systèmes, communication dans l'oeuvre de Jurgen Habermas." Paris, EHESS, 1987. http://www.theses.fr/1987EHES0030.

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Etant donne l'epuisement de certains paradigmes de la theorie sociologique contemporaine il est important d'explorer de nouveaux projets, qui au niveau des categories fondamentales, au niveau interparadigmatique, essayent d'elaborer un nouveau cadre conceptuel. La theorie de la communication que propose j. Habermas est un tel projet et nous avons essaye de la situer dans le contexte theorique de certaines traditions qui ont pose les jalons conceptuels de la categorie d'intersubjectivite categorie fondamentale et constitutive des univers de vie des acteurs sociaux collectifs et des acteurs individuels, avec les structures reformulees dans les termes d'une theorie de la communication langagiere et fondee dans des reconstructions formelles-pragmatiques, a la suite de wittgenstein et d'austin, de heidegger et de gadamer, sont reproduite a travers l'action communicationnelle tout en servant en meme temps comme ressources (rapport de sens) pour l'interpretation et la definition par les acteurs eux-memes de leur situation d'action qu'ils se proposent de transformer (=agir) de facon coordonnee sur la base d'un consensus a propos des plans d'action en presence. Alors on peut parler aussi de rationalite communication nelle et les concepts sociologiques de l'action les plus courants sont analysables en reference a leurs implications differentielles de rationalite. Si on separe sur le plan analytique l'ordre de l'integration sociale de groupes sociaux operee a travers l'action communicationnelle de l'integration systemique, des effets multiples des actions qui va au-dela de la perspective directe et performative des act teurs, nous obtenons une perspective d'observateur qui ouvre le champ theorique sur les differenciations fonctionnelles des sous-systemes sociaux pilotes par des media tel que l'argent et le pouvoir. Si ces media s'autonomisent trop par rapport a leur ancrage institutionnel appartenant a l'ordre d'integration sociale, et s'ils se substituent au langage employe de facon communicationnelle dans les univers de vie ils peuvent y provoquer des effets pathologiques si les relations inter nes de l'intersubjectivite sont bloquees et les communications deformees a la frontiere de l'univers de vie avec les systemes. De nombreux conflits sociaux actuels semblent pouvoir s'expliquer selon cette dynamique substitutive
As some paradigms in contemporary sociological theory are showing more and more symptoms of exhaustion, it is of very importance to explore new projects of new conceptual frames on the interparadigmatic level i. E. On the level of fundamental categories. The communication theory proposed by jurgen habermas is such a project and we have tried to situate it in the theoretical context of some traditions that had prepared the concept of "intersubjectivity", a fundamental and constitutive category of commonly shared world ("lebenswelt") assumption of which, by the collectif actors as well as individual actors, leads to general structures of culture, society and personality. If this structures are reformulated in terms of communicative praxis in ordinary language, and grounded in a formal-pragmatic reconstruction (inspirated by autors such as wiitgenstein and austin, heidegger and gadamer) the reproduction of social life worlds is operated actual action situation that is to transform in a coordinated way. In this praxis we may speak of communicative rationality : reasonable conditions and openess to dianoetic appraisal. Current sociological concepts of action have different implications of rationality and are reconstructable in terms of communicative speech act mediated use of natural language. On the analytical level, the distinction of the systemic order from the social order, the performatif actor perspective and the objective system perspective, can be operated in order to consider the complex dynamics of the economic subsystem, regulated by money, the administratif subsystem regulated by power; media growing self-supported regarding to their institutional anchorage in the society-structure of life world. If this language free medias are substituted to speech-acts in the life-world, they can provoque a deformation of intersubjectivity and social conflicts

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Monnoyer-Smith, Laurence. "La communication en politique entre "système" et "monde vécu" ou comment appréhender la légitimité dans les sociétés modernes ?" Toulouse 2, 1997. http://www.theses.fr/1997TOU20003.

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L'objectif de la these est de questionner l'applicabilite empirique de la partition habermassienne entre systeme et monde vecu dans le domaine du politique. Selon habermas, la communication entre citoyens et sphere politique constitue l'unique moyen d'emergence des structures normatives legitimantes du pouvoir politique. Or, l'expression de ces dernieres est mise en danger du fait de l'extension du systeme dans des domaines relevant jusque-la de la communication. Pour habermas en effet, le politique fait partie des domaines d'action formellement organises ou les mecanismes de coordination par l'intercomprehension sont remplaces par des medias regulateurs et donc vides de leur efficacite. La question de la possibilite du maintien d'une forme de legitimite du pouvoir politique dans les societes modernes se pose alors avec acuite : comment en effet imaginer des formes de communication entre les citoyens et la sphere politique qui ne soient pas instrumentalises au point de transformer ces rapports en pure formalite, meme reguliere ? nous avons cherche a mettre en evidence a travers une analyse du discours politique francais sur les essais nucleaires depuis 1958 que persistent des voies de creation normative au sein du monde vecu. S'il existe bien une tendance globale a la fermeture du systeme politique, notamment en ayant recours a des arguments d'ordre scientifique et technique cloturants et difficilement contestables par les profanes, elle n'epuise pas la totalite des rapports entre systeme politique et monde vecu. Il apparait en effet que ce dernier impose des valeurs a la sphere politique qui doit l'integrer dans son discours legitimant faute de quoi il prend le risque d'entrer en conflit avec le monde vecu. Le potentiel normatif du monde vecu reside ainsi dans sa capacite de soulevement lorsque les valeurs fondamentales de la societes sont remises en cause : alors le systeme s'adapte. La theorie habermassienne ne pouvait pas penser le conflit dans la mesure ou elle ne le concoit que dans le cadre global d'une remise en cause generale du systeme. Or, on constate que les conflits ont seulement pour consequence une remise en question des normes mises a mal par le systeme et non la totalite du fonctionnement systemique du politique
This research is based on an empirical research on habermas' theory of legitimacy and communicative action : its aim is to verify the compatibility between a systemic view of the political system and therefore its need for legitimacy from the life world. According to habermas, normative structures that legitimate the political power can only emerge from communication between citizens and the political sphere. But the life world's colonization by the system does not permit any more the discursive creation of normative structures inside the life world. He conceives the political sphere as a system in which the intercomprehensive regulation of action is substituted by general mediums of communication, here, the power. How then can we think the persistance of legitimacy in modern societies in this theoretical approach ? how can we imagine non instrumentalised forms of communication between citizens and the political system that limitates the exchanges of those spheres to a mere formality, even a regular one ? we tried in this essay to show that a normative creation is still possible inside the life world, through a discourse analysis of political speeches on the french nuclear tests since 1958. If we can observe a structural tendancy to a normative closure of the political system, specially with the use of scientific and technical arguments hardly understandable for a layman, this does not explain the hole relation between system and life world. One can show that life world still imposes values and norms to the system, otherwise it takes the risk of a normative conflict. The ability of the life world to contest the consequences of a systemisation of the political sphere allows the normative structures to be imposed to the system. That way, legitimacy enters the system through conflitcts. Habermas' theory could not see the normative aspect of conflict since he limits it to a contestation of the system itself when in fact this contestation is focused on the normative consequences of a specific decision

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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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Piras, Mauro. "Connaissance socio-historique et rationalité : Gadamer, Weber, Habermas." Paris, EHESS, 2000. http://www.theses.fr/2000EHES0074.

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Lobos, Lucero Robinson. "El concepto de idea regulativa en la obra de Jacques Derrida y Jürgen Habermas." Tesis, Universidad de Chile, 2012. http://www.repositorio.uchile.cl/handle/2250/110944.

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Tesis para optar al grado de Magíster en Filosofía
Facultad de Filosofía y Humanidades
La presente tesis pretende abordar aspectos de la obra de dos autores, Jacques Derrida y Jürgen Habermas, que han ocupado un lugar preponderante en la reflexión filosófica de los últimos 50 años, en espacios que escapan a los límites de la filosofía, abarcando por ejemplo la reflexión estética y artística, la sociología, la antropología y psicología. Ambos autores han desarrollado una obra abundante en nuevas perspectivas de análisis y propuestas, por ejemplo, referidos a la relación con el lenguaje, los supuestos que determinan las principales categorías de la filosofía política, proyectos constitucionales que buscan hacerse cargo de las nuevas tareas de las democracias occidentales, entre otros.

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Tomboue, Firmin Marius. "Critique de la raison subjective et intersubjectivité dans la pensée de Jürgen Habermas : étude sur l'articulation de la métaphysique de la subjectivité et de la philosophie postmétaphysique." Strasbourg, 2009. http://www.theses.fr/2009STRA1046.

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Penser la dialectique de la métaphysique de la subjectivité et de l'intersubjectivité, par les ressources conceptuelles de Jürgen Habermas interposées,constitue le centre de gravité de cette investigation, dont le point de cristallisation problématique interroge les inconsistances du fondationnalisme subjectif, suspecté de mutilation et de fragmentation du projet émancipateur de la modernité. Plus précisément, l'identité individuelle peut-elle s'édifier et être garantie sans référence aux structures de la reconnaissance intersubjective? Peut-on légitimer, sans inconséquence, un sujet isolé se posant autoréférentiellement au-delà des frontières spatio-temporelles comme source de toute normativité et de toute légitimation? A travers une série ordonnée d'interrogations organiques, nous avons questionné, à la lumière de la rationalité communicationnelle, la raison subjective, dans la finalité de mettre en évidence ses infécondités conceptuelles dont quelques figures ou formes de manifestation se déploient à travers l'atomisme, l'égocentrisme, le solipsisme, l'instrumentalité, le fondationnalisme etc. Le premier moment de ce parcours théorique intitulé "La crise de a métaphysique du sujet" expose les ressorts pratiques de cette dialectique dans l'ordre social à l'épreuve des hématiques de la démocratie délibérative, du droit, de la morale, et de l'action. La filiation épistémologique parcourt le deuxième moment de ce périple analytique dénommé "Pragmatique Formelle et Epistémologie". On y découvre l'évaluation de la conjonction et de la disjonction de l'objectivité et de l'intersubjectivité. L'épilogue de cette investigation propose quelques perspectives novatrices critiques
Analyse the dialectic of metaphysics of subjectivity and the intersubjectivity, through the intermediary of conceptual ressources of Jürgen Habermas, constitutes the center of gravity of this investigation, which problematic point of crystallization interrogates the inconsistencies of metaphysics of subjectivity, suspected of mutilation and fragmentation of modern project of emancipation. More precisely, the individua identity can be edified and be garanteed without reference to the structures of intersubjective recognition? Can an isolated subject be legitimated, without inconsistency, like source of all normativity and all representation? Trough a tidy series of organic interrogations, we have questioned, by the light of communicative reason, the subjective reason, with the aim to highlight its failings which some figures or forms of display spread and appear through atomism, egocentrism, radical existential solitude, instrumentality, foundationalism… The first momemt of this theoretical and conceptual tour entitled " The crisis of metaphysics of subject" explains pratical resorts of this dialectic in he social order affiliated or connected to themes of deliberative democracy, right, moral, ethic, morals, ethics, and action. The epistemological sequence constitutes the second horizon of our analysis named "Formal Pragmatics and Epistemology". This section evaluates the conjunction and the disjunction of objectivity and intersubjectivity. The epilogue of this investigation proposes some perspectives of reformulation and critical transformation of communicative reason

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Lara, López Ana. "La existencia y la comunicación como expresiones lúdicas." Tesis, Universidad de Chile, 2004. http://repositorio.uchile.cl/handle/2250/133687.

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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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Bonin, Joel Cesar. "Habermas e Foucault: entre o universal e o particular: um debate ético filosófico da contemporaneidade." Universidade Estadual do Oeste do Parana, 2008. http://tede.unioeste.br:8080/tede/handle/tede/2095.

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This study aimed to examine the works of Michel Foucault and Jürgen Habermas, the views that each author has, on contemporary ethics. The two thinkers have points of reference and thought very different. Foucault addresses through the History of Sexuality and how a person can be as thinkers and protagonists of an ethics focused on subjectivity, directed to a personal care of themselves. His texts refer to greek life and the possibility of a life guided by an aesthetic of existence, where universal precepts don t have chance. Habermas, however, part of a different paradigm and almost antagonistic. He believes that the living world was colonised and was alienated by a systemic world, where money and the State are their most expressive bulwarks. The output for this colonization is, to Habermas, the communicative action, which by means of language, the person interact and seek through the use of rationality argumentative, the consensus. This exercise is rational, according Habermas, the most appropriated option for the balance between objectivity and subjectivity of the human beings in the world. Indeed, communication is an intersubjective action, which takes into account the inclusion of other, the acceptance of the argumentation of others and the intent of the search for harmonization between the private and public sphere. The problem of Habermas lies in his desire to make the communicative action a universal action, valid for all. Habermas, therefore, develop an ethical theory that regards any act of speech has a claim to validity. The act of saying has an intention, a purpose. If this act of speech is valid or not, will depend on the analysis of the community in which the man is posed to discuss, it will depend on the strength of the argument and the acquiescence of the better argument. This act of putting under discussion is what will validate or not the argument. According Habermas, what matters is that this discussion should be free from coercion or domination. Something that Foucault understand how impossible, as every speech itself has power. It is not something that can be discarded or forgotten. In other words, according Foucault, the speech itself is power, whoever speaks. With this, we can see that Habermas and Foucault have very different points of view on what it means to be ethical. This work, in the end, shows that Foucault attempts to show that taking care of themselves is a free opportunity to be ethical, where through personal techniques, the subject search to know and meet themselves, with their bodies and their sexuality as a focus of this process.
Este trabalho teve por objetivo analisar nas obras de Michel Foucault e Jürgen Habermas, os pontos de vista que cada autor tem, sobre a ética contemporânea. Os dois pensadores possuem pontos de referência e de pensamento bastante divergentes. Foucault aborda através da História da Sexualidade como que os sujeitos podem se constituir como pensadores e protagonistas de uma ética voltada para a subjetividade, direcionada para um cuidado pessoal de si. Seus textos nos remetem à vida grega e à possibilidade de uma vida pautada em uma estética da existência, onde preceitos universais não têm vez. Habermas, em contrapartida, parte de um paradigma diverso e praticamente antagônico. Ele acredita que o mundo vivido foi colonizado e instrumentalizado por um mundo sistêmico, onde o dinheiro e o Estado são seus baluartes mais expressivos. A saída que Habermas encontra para esta colonização é o agir comunicativo, onde por meio da linguagem, os sujeitos interagem e buscam através do uso da racionalidade argumentativa, o consenso. Este exercício racional é, segundo Habermas, a possibilidade mais adequada para o equilíbrio entre a subjetividade e a objetividade dos sujeitos que vivem no mundo. No fundo, a comunicação é uma ação intersubjetiva, que leva em conta, a inclusão do outro, a aceitação dos argumentos alheios e a intencionalidade da busca de harmonização entre a esfera privada e a esfera pública. O problema de Habermas reside em sua pretensão de tornar a ação comunicativa uma ação universal, válida para todos. Habermas, para isso, desenvolve uma teoria ética que considera que todo ato de fala possui uma pretensão de validade. O ato de dizer possui uma intenção, uma finalidade. Se esse ato de fala será válido ou não, dependerá da análise da comunidade na qual o sujeito se põe a discutir, dependerá da força argumentativa e da aquiescência ao melhor argumento. Esse ato de pôr em discussão é que validará ou não o argumento. Segundo Habermas, o que importa também é que esta discussão deve ser isenta de coação ou dominação. Algo que Foucault compreende como impossível, pois todo discurso possui em si poder. Não é algo que pode ser descartado ou esquecido. Ou seja, segundo Foucault, o próprio discurso é poder, independentemente de quem discursa. Com isso, podemos ver que Habermas e Foucault possuem pontos de vista bastante diversos sobre o que significa ser ético. Este trabalho, ao final, apresenta que Foucault tenta demonstrar que o cuidado de si é uma possibilidade livre de ser ético, onde através de técnicas pessoais, o sujeito busca encontrar-se e descobrir-se, tendo seu corpo e sua sexualidade como foco deste processo.

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Le, Duigou Rémy. "La communication en question : essai sur la transformation des modes de communication et la rationalisation des processus de pensée des agriculteurs des Cotes-d'Armor." Paris 10, 1992. http://www.theses.fr/1992PA100100.

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La rupture des modèles de pensée et d'action caractérise la situation de crise que vivent aujourd'hui les agriculteurs. Dans cette phase ultime de leur intégration à la modernité, la perte des repères normatifs conduits à la remise en cause des modalités de la communication ordinaire. L'approche développée par Habermas dans "la théorie de l'agir communicationnel" (fayard, 1987), sur l'articulation entre raison instrumentale et raison communicationnelle, permet d'en saisir les modalités. Leur univers mental doit, en effet, intégrer des formes nouvelles de rationalité, issues de la science et de la technique. La logique de l'économie tend à supplanter la recherche de la coopération sociale. La dissociation des sphères sociale et professionnelle et la transformation des pratiques de communication résultent de cette rationalisation progressive des processus de pensée. La recherche menée dans le département des Cotes-d’Armor analyse les conséquences de la professionnalisation et souligne le sentiment de "dépossession de soi" que ressentent les agriculteurs
Farmers are experiencing a situation of crisis characterized by the rupture of their previous models of thought and action. In this final stage of their integration into modernity, the loss of normative marks leads to a challenge of their modes of ordinary communication. Haberma's approach of the articulation between instrumental and communicational reason (in "the theory of communicative action", Boston, beacon, 1983, 2 vols. ) Allows to understand this challenge. Their mental universe has to integrate new forms of rationality stemming from science and technique. Market logic tends to supplant the search for social co-operation. This progressive rationalization of the modes of thinking generates a dissociation between social and professional realms, and a transformation of the practices of communication. Research has been carried out in the region of the Cotes-d’Armor (France). It analyses the consequences of the professionalisation of farming. It emphasizes the feeling of "self-dispossession" by the farmers

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Usclat, Pierre. "Le problème du rôle du maître dans la discussion à visée philosophique : l'éclairage de Habermas." Montpellier 3, 2008. http://www.theses.fr/2008MON30043.

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En se plaçant au cœur de l'émergence des nouvelles pratiques à visée philosophique à l'école primaire en France, cette thèse voudrait se saisir du problème spécifique du rôle du maître. Après avoir mis à jour un fonds commun à l'ensemble des protocoles que nous aurons inventorié, nous convoquerons les concepts majeurs de Jürgen HABERMAS, comme la pragmatique universelle, l’argumentation, la situation idéale de parole, l’agir communicationnel et l’espace public. Cela nous permettra de relire les invariants de la DVP à la lumière d’un solide ancrage philosophique. Fort de cet ancrage, nous plaiderons alors en faveur d’une nouvelle perspective quant au rôle de l’enseignant. En effet, dans la lignée habermassienne de nos fondements théoriques, il devient possible pour le maître de la classe d’être un participant au même titre que les élèves pendant ces discussions, à un certain nombre de conditions. Parmi ces dernières nous comptons, par exemple, le rôle du dispositif comme filtre à parité, la modulation des propos, mais aussi et surtout la propimposition. Il s’agira alors d’éprouver la recevabilité de cette hypothèse. La méthodologie prévue à cet effet développera une approche permettant de confronter ce nouveau rôle du maître à la pratique de classe, à la critique des élèves par le biais d’un entretien semi-directif de groupe auquel ils seront conviés, et à la triangulation du point de vue des autres praticiens-chercheurs
As it positions itself at the centre of the emergence of new practices, with a philosophical aim in primary school education, this thesis would like to examine the specific role of the primary school teacher. After updating a common strand for all protocols that we have listed, we will refer to Jürgen HABERMAS’ main concepts such as universal pragmatism, argumentation, the ideal speech situation, communicative action and public sphere. This will enable us to read again the invariants of the IPD in the light of a solid philosophical basis. On the strength of this knowledge, we will then make a favourable case for a new approach by the teacher. Indeed, following the tenet of HABERMAS’ theories, it becomes possible for the teacher to become one of the participants with his pupils, in certain conditions. Amongst the latter, we include for example the role of this system as a filter for parity, modulation of language and the propimposition. Then, it will be a question of testing the validity of this assumption. Methodology envisaged to this end, will develop an approach making it possible to confront this new role of the teacher in his class, with the criticism from his pupils by the means of a semi-directing maintenance of the group to which they will be invited and by the triangulation from the point of view of the other expert-researchers

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Silva, Aristóteles de Almeida 1978. "O capitalismo tardio e sua crise = estudo das interpretações de Ernest Mandel e a de Jürgen Habermas." [s.n.], 2012. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279454.

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Orientador: Silvio César Camargo
Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: O objetivo desse trabalho é estudar a obra de Ernest Mandel O capitalismo tardio e Jürgen Habermas Problemas de legitimação no capitalismo tardio, onde analisam o capitalismo do pósguerra e sua crise. As transformações do capitalismo desde o fim da Segunda Guerra Mundial desencadearam uma importante discussão sobre a explicação marxista do desenvolvimento capitalista, de sua crise e sobre as condições para superação desta formação social. A discussão evidencia que a confrontação com a obra de Marx é oportuna não só porque permite entender quanto o capitalismo se transformou desde Marx, mas também para discutir se ela ainda consegue oferecer uma explicação relevante para se compreender as modificações estruturais contemporâneas. Nesse sentido, os autores se relacionam de maneira distinta com o legado marxiano. A obra de Mandel se mostra como um esforço para explicar o período segundo o instrumental teórico marxiano, mantendo o papel central da teoria do valor-trabalho e a crise como manifestação das contradições imanentes do capital. Já a obra de Habermas aponta para uma mudança de forma e lógica da crise, consequentemente apontando para a ineficácia da teoria do valor-trabalho aplicada aos dias atuais, o legado de Marx só continuaria a ser útil caso fosse reconstruído. Por fim, discutiremos as consequências dessas distintas explicações para os projetos de emancipação
Abstract: The purpose of this research is to study the work of Ernest Mandel's Late Capitalism and Jürgen Habermas Legitimation crisis, whose works examine the capitalism in postwar and its crisis. The transformations of capitalism since the end of Second World War caused an important discussion on the Marxist explanation of capitalist development and of its crisis, and the conditions to overcome this social formation. The discussion shows that the confrontation with Marx's work is timely not only because it allows us to understand how capitalism has turned since Marx, but also to discuss whether it still is able to offer a relevant explanation to understand the contemporary structural changes. In this sense, the authors relate differently with the Marxian legacy. Mandel's work appears as an effort to explain the period according to the concepts of Marxian theory, maintaining the central role of the labor theory of value and the crisis as a manifestation of the immanent contradictions of capital. Already the work of Habermas points to a change of form and logic of the crisis, thus pointing to the ineffectiveness of the labor theory of value applied to the present day, the legacy of Marx would still only be useful if it were rebuilt. Finally, we discuss the consequences of these different explanations for the projects of emancipation
Mestrado
Sociologia
Mestre em Sociologia

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Girard, Charles. "L'idéal délibératif à l'épreuve des démocraties représentatives de masse : autonomie, bien commun et légitimité dans les théories contemporaines de la démocratie." Paris 1, 2010. http://www.theses.fr/2010PA010707.

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Cette thèse considère les théories politiques contemporaines de la « démocratie délibérative» (développées dans le sillage des écrits de Rawls et Habermas) à la lumière des faits sociaux de la représentation électorale et de la communication de masse, étudiés par les sciences sociales et politiques. Elle met successivement à l' épreuve la justification normative, la cohérence conceptuelle et la pertinence pratique, dans des régimes représentatifs de masse, d'un idéal politique qui fonde la légitimité des décisions collectives sur la délibération publique. La confrontation de ces conceptions aux visions « minimalistes » de la démocratie (théories économiques, pluralistes ou du choix social) montre que le rôle central attribué à la délibération de tous est justifié par la volonté d' égaliser les ressources dont disposent les citoyens pour porter des jugements politiques autonomes et pour défendre publiquement leurs intérêts.

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Bastias, Saavedra Manuel. "Razón, comunicación e historia: El proyecto ético-político de la filosofía de Jürgen Habermas." Tesis, Universidad de Chile, 2008. http://repositorio.uchile.cl/handle/2250/108482.

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Tesis para optar al grado de Magister en Filosofía, mención Axiología y Filosofía Política
En el año 2001 fui introducido por primera vez a la obra de Jürgen Habermas. Desde entonces he recurrido innumerables veces a él en busca de perspectivas teóricas para comprender el mundo contemporáneo. Durante la redacción de mi tesis de licenciatura realicé el primer intento de sistematización de su pensamiento con resultados dispares. En retrospectiva, esa aproximación inicial no satisface las exigencias intelectuales que plantea un autor como Habermas, aunque no puede desestimarse del todo debido a que la referencia a su obra tenía un carácter más bien secundario. El presente estudio pretende suplir esas falencias y responde a una necesidad personal de sistematizar el pensamiento de un autor que ha sido tan influyente en mis propias reflexiones.

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Araújo, Ary Salgueiro Euclides de. "Pluralismo, democracia e concepção de tolerância em Jürgen Habermas." www.teses.ufc.br, 2013. http://www.repositorio.ufc.br/handle/riufc/6571.

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ARAÚJO, Ary Salgueiro Euclides de. Pluralismo, democracia e concepção de tolerância em Jürgen Habermas. 2013. 117f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2013.
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For Habermas, religious and metaphysical doctrines lost centrality in modern societies, which is the reason why the critical and reflexive potentials of language were released at the cost of giving rise to a irreconciliable plurality of lifeforms. Democracy must be the space where pluralism reflects the freedom of everyone to develop her cultural potentials without enduring opression, but also without control of other conceptions of thought and action. The duty of tolerance appears in this context when there is no expectation of agreement on ethical evaluative criteria of the good life and means that agents must resort to a moral agreement on the intersubjectively valid behaviour on the basis of assumptions of a human rights regime, which includes cultural rights. The research begins by inserting tolerance into the political context of the theory of normative models of democracy by Habermas, these models themselves involved in the debate between liberal and communitarians, more specifically having liberalism represented by John Rawls on the one side, and republicanism by Michael Sandel and Charles Taylor on the other. By studying Habermas´ theories of communicative rationality, of modernity and of discourse, one can find support for overcoming liberal and republican views in the viewpoint of a deliberative democracy based on discourses. As Habermas considers democracy a process, he longs to include difference without imposing cultural and historical conceptions of the good on the procedural communicative normative standards. By integrating the perspective of the right in deliberative debates Habermas does not keep them away from democractic will and collective values. The liberal principles of the priority of the right over the good and of ethical neutrality are determined by collective processes of will and opinion formation. In this context, Habermas´ conception of tolerance permitts citizens to reject each other´s life forms, alhtough imposing them to do it in a way that does not contradict moral standards of respect, which avoid discrimiation and authorize the self-realization of cultural life forms compatible with equal liberties for all; they are also obligated to coexist with the rejected life form if it is morally protected by what is stablished in a public consensus, deliberatively reached with recourse of discourses in the public spheres.
Para Habermas, sociedades modernas perderam a centralidade de doutrinas religiosas e metafísicas, liberando os potenciais de uma linguagem crítica e reflexiva, ao preço, porém, de uma inconciliável pluralidade de formas de vida. A democracia deve ser o espaço onde o pluralismo reflita a liberdade de cada um em desenvolver seus potenciais culturais, sem a opressão contra suas necessidades, mas sem permitir-lhe o controle de outras concepções do pensar e do agir. O dever de tolerância surge, neste quadro, quando não há expectativa de um acordo acerca dos critérios ético-valorativos da boa vida, recorrendo os agentes a um consenso moral acerca do comportamento intersubjetivamente válido segundo os pressupostos de uma ordem de direitos humanos, da qual fazem parte direitos culturais. Iniciamos a investigação desta teoria colocando a tolerância dentro do contexto político da teoria dos modelos normativos de democracia em Habermas, associando-os ao debate entre liberais e comunitaristas, mais especificamente, entendendo o liberalismo a partir de John Rawls, de um lado, e o republicanismo a partir de Michael Sandel e Charles Taylor, de outro. Ao investigarmos as teorias de Habermas sobre a racionalidade comunicativa, a teoria da modernidade e a teoria do discurso, encontramos o suporte para superar visões liberais e republicanas a partir do ponto de vista de uma democracia deliberativa, baseada em discursos. Ao entender a democracia enquanto um processo, Habermas procura incluir a diferença, sem submeter padrões comunicativos procedimentais e a proteção moral do indivíduo às concepções histórico-culturais do Bom; integrando a perspectiva do Justo aos debates deliberativos, Habermas não os fixa para longe da vontade democrática nem dos valores coletivos. Os princípios liberais da Prioridade do Justo sobre o Bom e da neutralidade ética são determinados a partir de processos coletivos de formação da opinião e da vontade. Neste contexto, a concepção de tolerância em Habermas permite que cidadãos rejeitem a forma de vida uns dos outros, mas obriga-os a fazê-lo de modo que não contrarie padrões morais de respeito que evitam a discriminação, permitindo a autorrealização das formas de vida culturais compatíveis com as liberdades de todos; ademais, são obrigados a aceitar conviver com a forma de vida rejeitada, se esta for moralmente protegida, segundo o que se estabelece em um consenso público, deliberativamente alcançado a partir dos discursos nas esferas públicas.

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Ribeiro, Josuel Stenio da Paixão [UNESP]. "Políticas públicas e direitos humanos em Jürgen Habermas." Universidade Estadual Paulista (UNESP), 2012. http://hdl.handle.net/11449/88742.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq)
No último século, vimos nascer um autor que, ao discutir com diversos outros expoentes da filosofia e sociologia, desenvolveu sua própria teoria: Jürgen Habermas; preocupado em encontrar saídas para a modernidade, não descarta a razão como possibilidade de emancipação humana. Diferentemente de seus antecessores da escola de Frankfurt, desenvolve, ainda, o conceito de “razão comunicativa;” mudando o panorama ou, pelo menos, trazendo novas possibilidades à discussão e ao entendimento da sociologia contemporânea. O presente trabalho visa oferecer uma leitura da contribuição habermasiana à sociologia, sobretudo no que se refere à análise da fundamentação dos direitos humanos assegurados pelo Estado, como direitos fundamentais. Deste modo, há uma preocupação não apenas teórica e filosófica, mas também empírica, pois este trabalho tem a pretensão de proporcionar subsídios para a identificação de políticas públicas paternalistas desenvolvidas pelo Estado. Visto que, segundo Habermas, pelo lado do direito social, há indicadores da ambivalência do direito materializado no Estado social, já que a liberdade é propiciada, e ao mesmo tempo, retirada, sustentando-se assim, como resultado da estrutura do processo de juridificação, há uma dialética entre liberdade de direito e liberdade de fato. A fim de compreendermos e elucidarmos algumas questões na teoria habermasiana, buscamos ainda um breve debate com Ronald Dworkin e John Rawls
In the last century, we saw to be born an author who, when arguing with diverse other exponents of the philosophy and sociology, developed its proper theory: Jürgen Habermas; worried in finding exits for modernity, it does not discard the reason as emancipation possibility human being. Differently of its predecessors of the school of Frankfurt, it develops, still, the concept of “communicative reason;” changing the general vision or, at least, bringing new possibilities to the quarrel and the agreement of sociology contemporary. The present work aims at to offer a reading of the habermasiana contribution to sociology, over all as for the analysis of the recital of the human rights assured by the State, as right basic. In this way, it has a concern not only theoretician and philosophical, but also empirical, therefore this work has the pretension to provide subsidies for the identification of father public politics developed by the State. Since, according to Habermas, for the side of the social right, it has pointers of the ambivalence of the right materialized in the social State, since the freedom is propitiated, and at the same time, withdrawal, supporting itself thus, as resulted of the structure of the legalization process, has a dialectic between freedom of right and freedom in fact. In order to understand and to elucidate some questions in the habermasiana theory, still search a briefing has debated with Ronald Dworkin and John Rawls

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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'Arlequin
Our 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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Waschbüsch, Viviane. "La notion de simplicité comme concept de création dans la musique contemporaine en Allemagne : positionnement entre sources et légitimation." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040167.

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Cette thèse propose une approche transversale entre différentes disciplines : musicologie historique, musicologie analytique (analyse des œuvres et génétique de l’œuvre) et sociologie des arts (analyse socio-économique et analyse sociologique de la trajectoire de l’œuvre). Les compositeurs de la « Nouvelle Simplicité » sont à l’origine d’un courant compositionnel très large réintégrant les formes musicales traditionnelles dans une interprétation nouvelle, réactivant la fonction de la polarité des consonances et des dissonances. La notion de « simplicité » et les idées qui ont émergé de ce concept ont ainsi été un catalyseur qui a participé à l’établissement du postmodernisme en Allemagne. Toutefois, la génération de la « Nouvelle Simplicité » et leurs idées et concepts en communs ont trouvé une fin brutale avec la chute du mur de Berlin et les changements culturels et politiques induits par ce bouleversement. Les évolutions politiques et la création d’une nouvelle Akademie der Künste Berlin qui représentait une fusion de l’Akademie der Künste Berlin est et ouest ont abouti à une opposition entre deux signataires du premier manifeste de cette génération de compositeurs : W. Rihm, avec son abstention du débat, et H-J. von Bose, avec son retrait de l’Akadémie der Künste Berlin (il sera suivi de plusieurs autres artistes tels que G. Ligeti et G. Baselitz). Cela marque la fin définitive de la collaboration de cette génération de compositeurs
This thesis proposes a cross-disciplinary approach between: historical musicology, analytical musicology (analysis of pieces and the genetics of the piece) and art sociology (socio- economic analysis and sociological analysis of artistic practice). The "New Simplicity" composers were the source of a very wide compositional current reintegrating traditional musical forms in a new interpretation, reactivating the function of the polarity of consonance and dissonance. The notion of "simplicity" and ideas that emerged from this concept were a catalyst that contributed to the establishment of postmodernism in Germany. However, the generation of the "New Simplicity" and their shared ideas and concepts came to an abrupt end with the fall of the Berlin Wall and the cultural and political changes induced by this upheaval. Political developments and the creation of a new Akademie der Künste Berlin representing a fusion of Akademie der Künste Berlin East and West led to an opposing position between two first manifesto signatories of this generation of composers: W. Rihm with his abstention from the debate and H-J. von Bose with his withdrawal from the Akademie der Künste Berlin in common with many other artists such as G. Ligeti and G. Baselitz, marking the definitive end of the collaboration of this generation of composers

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Alves, Beatriz Sabia Ferreira [UNESP]. "Por uma Teoria Crítica das Relações Internacionais: as contribuições de Jürgen Habermas." Universidade Estadual Paulista (UNESP), 2013. http://hdl.handle.net/11449/88740.

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Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
A presente dissertação pretende considerar a teoria habermasiana como marco importante para a reconstrução do discurso teórico das Relações Internacionais, que vem sendo desgastado desde o fim da Guerra Fria com o rompimento do caráter infalível do equilíbrio de poder até então vigente. Para que seja possível identificar e demonstrar uma teoria própria para as Relações Internacionais no contexto da teoria habermasiana, será observada a relevância das estruturas normativas, da razão e da moral como elementos norteadores das construções sociais. Além de analisar a importância da ação comunicativa, do patriotismo constitucional e do diálogo democrático para as interações no sistema internacional. As respostas de Habermas frente aos desafios da globalização serão avaliadas para que seja possível vislumbrar um caminho à emancipação nas relações internacionais, respeitando o multiculturalismo e os Direitos Humanos. Essa perspectiva parte da argumentação dialógica de Habermas, que busca a razão comunicativa no mundo moderno, dentro de um contexto pós-nacional e que valide as reivindicações valorativas
This dissertation intends to consider the habermasian theory as an important milestone for the reconstruction of theoretical discourse of International Relations, which has been broken since the end of the Cold War with the breakup of the infallible nature of the current balance of power. To identify and demonstrate a theory of International Relations in the context of habermasian theory, will be observed the importance of normative structures, of reason and moral as guiding elements of social constructions. Besides the analysis of the importance of communicative action, the constitutional patriotism and democratic dialogue for the interactions in the international system. Habermas's responses to the challenges of globalization will be evaluated for glimpse of a possible path to emancipation in international relations, respecting multiculturalism and Human Rights. This perspective comes from the Habermas´s dialogical argumentation, which seeks the communicative reason in modern world, in a post-national context and validates the evaluatives claims

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Isse, Rosemeri. "Educação estética : uma ponte entre Schiller e Habermas." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2007. http://hdl.handle.net/10183/13261.

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A presente dissertação investiga o conceito de educação estética – como prática educativa propositiva – depreendida da análise (comparativa) da relação entre a concepção schilleriana e habermasiana da razão estética e do elemento estético, respectivamente. Nesse sentido, opera sob a forma do ensaio, de tal modo a recolher, a captar desses autores o que neles há de essencial para a proposição, justificação e viabilidade de uma prática educativa genuinamente estética. O centro da argumentação é o estético em face do mundo da vida e da educação, situado no contexto histórico-filosófico de Jürgen Habermas e de Friedrich Schiller.
The following dissertation discuss the concept of aesthetic education. It intends to make the concept of aesthetic education a real practice of education, which is based on Schiller´s and Habermas´s theories. However, the writing is an essay that intends to get the core of those theories to justify and to make possible the purpose of an aesthetic education. Aesthetic here is understood as life and form, situated in a historical and philosohical context: the romantism of Friedrich Schiller and the critical theory of Habermas.

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Furlán, Alfredo. "Curriculum et société : analyse du discours sur la planification de la pratique éducative." Paris 5, 1986. http://www.theses.fr/1986PA05H091.

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Pendant les années 70 se répandirent en Amérique latine des travaux américains qui proposent des méthodologies de planification de l'activité scolaire, sous la dénomination générique de "développement du programme d'études (curriculum) et de l'instruction". Ces travaux présentent leurs propositions comme l'expression d'une rationalité "scientifique" et neutrale. Cette recherche se propose de montrer, par l'analyse de contenu d'un corpus de dix livres publies en espagnol, comment les méthodologies de développement de programmes scolaires (curriculum design) construisent des modèles de pratique de l'enseignement et de relations de pouvoir pour l'institution scolaire. Elles peuvent ainsi être étudiées en utilisant les concepts de "modelé pragmatique" et de "modèle technocratique" élaborés par Jürgen Habermas pour expliquer les relations entre savoir technique et pratique politique
During the 70s, a group of American books about educational planning were largely spreaded in Latin America. They all were about what is called "instructional curriculum design". Their authors developed their propositions as a case of "scientifics neutrality". Our research shows, by the content analysis of ten books published in Spanish, how these methods of curriculum design worked models of educational practice and of power relation in the educational institution. So, they can be studied using the Habermas'concepts of "pragmatic model" and "technocratic model". These concepts explains the relation between technical knowledge and political practice

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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 adressées
The 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 postnational
In 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

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Bolzan, José. "Racionalidade comunicativa e educação : um estudo sobre o pensamento de Jürgen Habermas enfatizando a formação da competência interativa como aprendizado da razão comunicacional." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2002. http://hdl.handle.net/10183/2539.

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A presente dissertação tem como propósito, a partir do estudo e apropriação reflexiva da Teoria do Agir Comunicativo de Jürgen Habermas, identificar espaços alternativos no ambiente escolar através dos quais possamos implementar ações didático-pedagógicas e administrativas que oportunizem o aprendizado da razão comunicativa, bem como favoreçam o desenvolvimento de competências alicerçadas na interatividade. Para tanto, partimos de uma abordagem sobre a modernidade, enquanto contextualização geral, enfatizando os movimentos filosóficos através dos quais se criaram as condições que permitiram a formulação do paradigma da subjetividade. Visando desocultar a gênese da alienação nossa reflexão esteve atenta aos elementos que oportunizaram a transformação da razão emancipatória em razão instrumental, ou seja, os motivos circunstanciais que tornaram possível a geração de patologias e a obstrução dos canais da comunicação na sociedade capitalista ocidental. A racionalidade comunicativa, como resultado da reviravolta lingüística, representa uma formulação reflexiva e crítica da razão capaz de oferecer alternativas de ação que possibilitem o resgate, a renovação e a promoção da racionalidade na sua multiplicidade de formas e vozes. Constitui-se num novo paradigma através do qual torna-se viável a análise crítica das patologias sociais e escolares oriundas do processo de racionalização das relações sociais e produtivas, assim como das imagens religiosas e metafísicas do mundo. A racionalidade comunicativa, pelo fato de privilegiar a dialogicidade intersubjetivo-argumentativa, fecunda o mundo escolar com múltiplas possibilidades de ação calcadas no desenvolvimento de competências interativas via aprendizado da racionalidade.

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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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D'Amours, Benoît. "Habermas et l'héritage ambigu de la modernité : la théorie de l'agir communicationnel et la critique des conservatismes." Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/27929/27929.pdf.

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Osores, Pinillos Juan Francisco. "Ética discursiva y funciones del lenguaje en Jürgen Habermas." Bachelor's thesis, PE, 2020. http://hdl.handle.net/20.500.12404/17118.

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La presente investigación tiene como finalidad reorganizar los cuestionamientos planteados a la ética discursiva de Jürgen Habermas a partir de una mirada teórica y crítica sobre las funciones del lenguaje. Esta reorganización permitirá comprender a detalle la utilidad de una perspectiva interdisciplinaria, desde la Filosofía y la Lingüística, con el fin de rescatar nuevos aportes a la misma que no solo se concentren en la caracterización específica y formal que propone Habermas de tales funciones. El primer capítulo de la tesina introducirá los tres conceptos cruciales que estarán vinculados durante toda la investigación: el paradigma del lenguaje, las funciones lingüísticas y, sobre todo, la ética discursiva junto con sus presupuestos: por un lado, se discutirá el presupuesto de simetría; y, por otro lado, se debatirá acerca del presupuesto de comunicación ideal. El segundo capítulo se detendrá a explicar cómo ambos planteamientos ofrecen soluciones a la teoría habermasiana de la ética. El primero está relacionado con el lenguaje como sostén del pensamiento. Su representante más importante es Carol Gilligan en su respuesta a Lawrence Kohlberg. El segundo se vincula con el lenguaje como herramienta de comunicación de Iris Young en su crítica directa a la obra de Habermas. Finalmente, se brindará una reflexión acerca de los alcances de estas críticas y se mencionará la relevancia de entender a la ética discursiva desde las funciones lingüísticas.
Trabajo de investigación

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Souza, Juliana Amorim de. "Direito, Moral e Democracia : reflexões sobre a concepção de Direito de Jürgen Habermas a partir de considerações críticas de Karl Otto-Apel." reponame:Repositório Institucional da UnB, 2006. http://repositorio.unb.br/handle/10482/11935.

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Dissertação (mestrado)—Universidade de Brasília, Faculdade de Direito, 2008.
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O presente trabalho dedica-se à explicitação da concepção de Direito na ótica de Habermas, em especial sua relação com a Moral e a Democracia. Para Habermas, o Direito ocupa posição de destaque na teoria crítica na medida em que desempenha, com primazia, a função integradora social nas sociedades complexas atuais. Especificamente, busca-se esclarecer o conceito de Direito para o autor, considerando-se a redefinição empreendida, por ele, entre sua Teoria da Ação Comunicativa e sua Teoria Discursiva do Direito, segundo a qual o Direito passou de meio ou instituição a mediador entre facticidade e validade, compreendidas enquanto sua tensão estrutural. Objetiva-se esclarecer as relações do Direito com a Moral e a Democracia, no que concerne às convergências e distinções, a partir do princípio do discurso. Faz-se referência a um possível diálogo crítico entre Habermas e Apel acerca da concepção discursiva de Direito. Isso se dá a partir do confronto da teoria habermasiana com a ética do discurso de Apel, em especial a partir de duas críticas à arquitetônica da diferenciação do discurso elaborada por Habermas na obra Direito e Democracia: entre facticidade e validade , consistentes nas problemáticas: (i) da neutralidade do princípio do discurso; e (ii) da identidade entre os princípios do direito e da democracia. A partir desse diálogo, são apresentadas algumas considerações críticas, à guisa de conclusão, sobre o conceito habermasiano de Direito, destacando-se alguns pontos entendidos como fragilidades, tais como o consensualismo exacerbado e o confronto ínsito ao Direito entre consenso e coerção. ______________________________________________________________________________ ABSTRACT
This paper is dedicated to the explanation of the concept of Law from the perspective of Habermas, particularly its relationship with Moral and Democracy. For Habermas, the Law holds a prominent position in critical theory as it plays, with primacy, the role of social integrative function in complex societies today. Specifically, it seeks to clarify the concept of Law to the author, considering the redefinition undertaken by him between his Theory of Communicative Action and its discourse of Law, in which Law is defined as institution and, after, intermediary structure between facticity and validity, understood as a structural tension. The purpose of the research is, moreover, to clarify the relations among Law, Moral and Democracy, in terms of convergence and distinctions from the perspective of the principle of discourse. Reference is made to a possible critical dialogue between Habermas and Apel about the discursive conception of Law. This happens from the confrontation of the Habermasian theory with two critical observations made by Apel regarding his conception of the architectural differentiation of discourse elaborated in "Law and Democracy: between facticity and validity", namely the issues of; (i) the principle of neutrality, and (ii) the principle of discourse and identity, proposed by Habermas. From this dialog, there are some critical considerations on the Habermasian concept of law, including some points perceived as weaknesses, such as consensualism exacerbated and the confrontation between consensus and coercion that is characteristic of Law.

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O'Connell, Patrick James. "L'espace public : son ouverture au XIXe siècle dans la Minas Gerais." Paris 7, 2006. http://www.theses.fr/2006PA070013.

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La notion de " l'espace public " — la montée de l'opinion publique, le journalisme, la littérature, et la voix publique de l'Europe du XVIIIe siècle — basée sur l'ouvrage de Jürgen Habermas intitulé L'espace public, est devenue à la mode, s'étendant à divers champs d'investigation. La " théorie de l'espace public " est appliquée ici au cadre de l'histoire à la province de Minas Gerais, Brésil, d'où le titre, L'espace public, son ouverture au XIX siècle dans la Minas Gerais. L'histoire, en tant que champ d'études, n'est pas seulement un rassemblement de faits, mais plutôt une analyse très détaillée de ces faits et des données apparentées dans un contexte précis. La dite analyse ici s'enracine dans " les quatre axes " — une théorie embellie de l'espace public, la notion de la dualité de l'espace public, le monde vécu et ses termes, et finalement l'importance de la communication — toujours utilisés dans ce livre, une enquête des aspects publics d'une province du Brésil, la Minas Gerais
The notion of the "public sphere" — the rise of public opinion, journalism, literature, and the public voice in Europe of the 18th century — based on Jurgen Habermas's The Structural Transformation of the Public Sphere, has become so fashionable as to achieve wide academic recognition. Here it is applied to the field of history and to the geographical region of the province of Minas Gerais, Brazil in Latin America, hence the title, The public sphere, its dawning during the 19th century in the province of Minas Gerais. History as a field of study is not just a collection of facts, but also includes a very detailed analysis of these facts and data within a given context. The analysis here is based upon the "four significant aspects" — an enhanced theory of the public sphere, the duality of the public sphere, the lifeworld and its terms, and finally the importance of communication — utilized throughout this book, an inquiry into the public aspects of a province of Brazil, Minas Gerais

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Abe, Claude. "L' espace public entre le proche et le lointain : la construction de la civilité critique au Cameroun." Paris 13, 2004. http://www.theses.fr/2004PA131018.

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Ce travail porte sur la construction de l'espace public dans les sociétés qui ne sont pas envisagées par la théorie de J. Habermas. Le terrain choisi est le Cameroun, considéré dans une perspective diachronique, depuis la période précoloniale jusqu'en 1990. Le texte comporte deux grandes parties. La première confronte la théorie habermassienne aux réalités des sociétés pré- coloniales et étudie la construction et le fonctionnement d'un espace public dans ce contexte. La seconde partie examine le rapport de cet espace public spécifique aux circonstances socio-historiques qui l'ont marqué, notamment la situation coloniale et le régime du parti unique, en insistant sur les ruptures et les continuités
This work is a sociological study of public sphere's building in societies which are not taking in count by J. Habermas theory. The field is Cameroon considered in historical perpective from pre-colonial period to 1990. The work is divided in two main parts. The first of them challenges Hbermas theory of public sphere on pre-colonial societies experiences of critical civility. It makes light on public sphere building and function in this context. The second part assesses responses of this specific public sphere to their socio-historical circumstances, notably colonial situation and one party system period, in terms of persistences and ruptures

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León, Cáceres Mauricio. "¿Facticidad o validez?, la constitución política de 1980 a la luz de la teoría discursiva del derecho de Jürgen Habermas." Tesis, Universidad de Chile, 2008. http://www.repositorio.uchile.cl/handle/2250/107853.

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Memoria (licenciado en ciencias jurídicas y sociales)
El presente trabajo tiene por objeto exponer la teoría discursiva del Derecho, particularmente la planteada por el filósofo y sociólogo alemán Jürgen Habermas en su libro “Facticidad y Validez”, la cual configura una validez jurídica en dos niveles: una validez formal (facticidad) y una validez sustancial (validez), siendo esta última esencial para el cumplimiento de los fines del derecho en orden a complementar el sistema normativo de la moral, en lo que respecta a la integración de las sociedades. Junto con ello, se analiza la Constitución Política chilena de 1980 a la luz de dicha teoría, para responder a la pregunta de si puede considerarse el ordenamiento jurídico chileno como legítimo en términos discursivos. En dicho análisis se recorre toda la vigencia de la Constitución en sus distintas reformas hasta llegar a su versión actual, la por algunos denominada “Constitución de 2005”, la cual posee notables diferencias con la Carta de 1980 pero al mismo tiempo mantiene muchos de sus principios fundamentales. El conflicto de legitimidad de la Constitución se plantea de dos maneras. Por una parte, un déficit de legitimidad originario, debido a la fraudulenta aprobación de la Carta en 1980, déficit que ha ido perfeccionándose en sucesivas reformas pero sin alcanzar un ideal de autogobierno; y un déficit de legitimidad sustancial, presente en muchas disposiciones y principios de la Constitución incompatibles con una democracia moderna y con el ideal discursivo del derecho, que adscribe la validez de éste a su posibilidad de aprobación por todos sus destinatarios

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Flores, José Francisco. "Professor : autor de sua profissão." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2001. http://hdl.handle.net/10183/2077.

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Kasraoui, Naceur. "Raison herméneutique et raison critique : introduction générale de l'herméneutique de H. G. Gadamer suivi de la controverse habermassienne : thèse." Nice, 2003. http://www.theses.fr/2003NICE2010.

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Gadamer et Habermas deux grands philosophes ouvrent un débat entre deux théories : critique et herméneutiques. Cette thèse a montré qu'il y a deux manières de comprendre le projet constitutif de la raison. Notre analyse vient éclairer les enjeux de la raison tout en situant le contexte, c'est d'abord élaborer l'histoire de l'herméneutique ; ensuite tracer le parcours philosophique de Gadamer et son concept de l'universalité de l'herméneutique puis encore la question de l'Aufklârung ; le rapport de la Théorie et de la Praxis pour enfin arriver a fixer l'alternative ontologique de l'herméneutique et de la théorie critique, en particulier entre Gadamer et Habermas. Il y a là bel et bien une controverse entre les deux. Certes, notre thèse ne cherche pas à proposer une interprétation de l'un ou de l'autre mais à souligner que chacun a défendu sa théorie e ses résultats
Gadamer and Habermas, two great philosophers open a famous debate about two critical and hermeneutical thories. This dissertation aims at showing that there are two ways of understanding the fondamental constituents of reason. Our analysis brings to light what is at stake in the diversity of reason while setting the context ; first, we developed the history of hermeneutics, then we drew the philosophical course of Gadamer and his concept of the universality of hermeneutics and the Aufklärung issue ; the relation ship between Theory and Parxis and, at last, we tried to set the ontological alternative of hermeneutics and of critical thery, especially the one by Habermas. There is actually a controversy between Gadamer and Habermas. Our dissertation does not aim at giving an interpretation of one on the other but it intends to emphasize the conviction of both philosophers for their theories and results

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Pinto, Thiago Ferrare. "A realização da liberdade no Estado democrático de direito : limites e possibilidades." reponame:Repositório Institucional da UnB, 2017. http://repositorio.unb.br/handle/10482/31262.

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Dissertação (mestrado)—Universidade de Brasília, Instituto de Ciências Humanas, Departamento de Filosofia, Programa de Pós-Graduação em Filosofia, 2017.
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O presente trabalho trata da posição da teoria discursiva do Estado democrático de direito de Jürgen Habermas perante as pretensões da teoria crítica da sociedade. Nosso problema envolve o questionamento a respeito do modo como o autor lida com os pressupostos da teoria crítica. Por hipótese, sustentamos que Habermas contraria a pretensão de materialidade de sua teoria discursiva à medida que naturaliza determinada concepção de realização da liberdade e, por esse meio, fecha os olhos para experiências históricas de emancipação que não se deixam traduzir por tal concepção. O caminho de investigação de nossa hipótese envolve o recurso a investigações de Judith Butler, Vladimir Safatle e Paul Gilroy. A naturalização de uma concepção jurídica de liberdade e a sincronização da história a partir da gramática constitucional funcionam como indícios do caráter dogmático da tese habermasiana segundo a qual o projeto constitucional internaliza as tensões sociais da comunidade política.
The present work deals with the position of Jürgen Habermas' discursive theory of the democratic State of law before the pretensions of the critical theory of society. Our problem involves the questioning of how the author deals with the assumptions of critical theory. By hypothesis, we argue that Habermas contradicts the pretension of materiality of his discursive theory as he naturalizes a certain conception of the realization of freedom, and thereby closes his eyes to historical experiences of emancipation that are not allowed to be translated by such a conception. The way of investigating our hypothesis involves recourse to investigations by Judith Butler, Vladimir Safatle, and Paul Gilroy. The naturalization of a juridical conception of freedom and the synchronization of history from the perspective of constitutional grammar function as evidence of the dogmatic character of the Habermasian thesis according to which the constitutional project internalizes the social tensions of the political community.

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Coelho, Adriano de Sales. "Contribuições da teoria do agir comunicativo de Habermas para a consolidação de uma educação crítica e reflexiva diante da sociedade da comunicação e informação / Adriano de Sales Coelho ; orientação Paulo Roberto de Carvalho Alcântara." reponame:Biblioteca Digital de Teses e Dissertações da PUC_PR, 2005. http://www.biblioteca.pucpr.br/tede/tde_busca/arquivo.php?codArquivo=322.

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Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2005
Inclui bibliografia
Este trabalho é resultado de pesquisa realizada junto a vinte professores de uma instituição particular de ensino. O estudo teve o objetivo de orientar a aplicação do pensamento de Jürgen Habermas à prática da sala de aula, como proposta de consolidação d

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Ferrarese, Estelle. "Culture et espace public : des constantes et inflexions de la théorie politique de Jürgen Habermas." Paris 8, 2001. http://www.theses.fr/2001PA081938.

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Oliveira, Adil Antônio Alves de. "A competência comunicativa como um telos para o agir pedagógico." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2003. http://hdl.handle.net/10183/3405.

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Esta Dissertação resulta de uma pesquisa teórica que explora a teoria da ação comunicativa de Jürgen Habermas. Discuto alguns conceitos desta teorização —tais como ação e racionalidade comunicativa—, com o intuito de construir relações sobre situações que emergem da prática pedagógica, no sentido de indicar a incorporação da reflexão acerca da competência comunicativa nas tarefas educativas. Reflito, neste estudo, sobre a razão no contexto da Modernidade apontando para um possível esgotamento de um tipo de razão que reduz o sujeito da ação a uma relação monológica com o mundo. Diante da constatação desse esgotamento, a teoria de Habermas trata de um tipo de racionalidade decorrente da interação entre sujeitos, ou seja, a intersubjetividade de sujeitos capazes de fala e ação. A partir da teorização habermasiana tematizo sobre uma compreensão diferencial da racionalidade da ação a fim de pensar na promoção da competência comunicativa nos espaços educativos. Competência esta que potencialize a reconstrução dos processos pedagógico-comunicativos, pela efetivação de uma racionalidade, aberta, processual e crítica, voltada para a promoção dos sujeitos sociais através dos processos de aprendizagens sócio-culturais que podem tornar-se emancipatórios.

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SARMENTO, Jorge Alberto Ramos. "Direito e modernidade: a perspectiva teórica de Jürgen Habermas." Universidade Federal do Pará, 2006. http://repositorio.ufpa.br/jspui/handle/2011/5276.

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Este trabalho tem por objetivo expor as idéias de direito e modernidade levando-se em conta a perspectiva de Jürgen Habermas, na qual se estabelece um novo modelo de razão - no caso a razão comunicativa -, como novo paradigma para a superação da crise instaurada na modernidade, reflexo da crise de legitimação do próprio direito. O referido trabalho tem um caráter bibliográfico, fundamentando-se na análise das obras de Habermas que tratam do assunto, bem como de renomados comentadores do mesmo. Partiu-se da concepção de direito desenvolvida pelos grandes teóricos sociais clássicos, procurando-se destacar o papel do diagnóstico weberiano, que toma como eixo norteador a idéia de racionalidade instrumental, criticado por Habermas por carecer de um maior rigor conceitual na identificação das patologias da modernidade, tarefa essa que o diagnóstico habermasiano pretende realizar levando-se em conta o trabalho reconstrutivo que tal diagnóstico realiza sobre as mais importantes concepções sobre a modernidade e o direito.
This paper aims to show the law and modernity ideas under Jürgen Habermas perspective, which establishes a new model of reason as paradigm of overcome the crisis instituted at modernity, which reflects the legitimacy crisis of law itself. This is a bibliographic work, based upon Habermas publications on the matter, as well as wellknowed commenteres of this author. The start point was the law conception developed by great classic sociological thinkers, with emphasis on the diagnosis role of Max Weber, centred upon the instrumental rationality idea, criticized by Habermas for lacking greater conceptual precision at modernity pathologies identification. The Habermas diagnosis tries to accomplish that goal by a reconstructive work over modernity and law most important conceptions, considering the idea of communicative reason.

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Mendes, Soraia da Rosa. "Esfera pública e direitos humanos fundamentais : um estudo das rádios comunitárias, segundo J. Habermas." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2006. http://hdl.handle.net/10183/7616.

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Abstract:

Este é um estudo sobre as associações de radiodifusão comunitárias sob o conceito de esfera pública de Jürgen Habermas. Neste sentido, tais associações são consideradas espaços comunicativos autônomos e plurais, sensíveis aos reclamos da vida social e política das comunidades em que estão inseridos. As rádios comunitárias são tomadas como canais de construção democrática na perspectiva da necessária conjugação entre a soberania popular e os direitos humanos fundamentais, ou seja, pela efetiva participação popular na vida política e pela efetividade da liberdade de comunicação.

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Dissertations / Theses on the topic 'Jürgen (1926-....)'

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