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Journal articles on the topic 'Jurgin Habermas'

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Published: 4 June 2021

Last updated: 18 February 2022

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1

Prasutomo, Engki, Hengki Wijaya, and Ivan Th J. Weismann. "The Role of Public Sphere According to Jurgen Habermas’s Perspective for Multicultural Societies in the Indonesian Context." FUADUNA : Jurnal Kajian Keagamaan dan Kemasyarakatan 3, no. 2 (December 19, 2019): 79. http://dx.doi.org/10.30983/fuaduna.v3i2.2548.

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<p class="Abstract"><em>This paper explains the role of the public sphere based on Jurgen Habermas’s concept and analyzes its relevance for multicultural societies in the Indonesian Context. The public sphere exists to present democracy, tolerance, friendship, inclusivism in diversity, unity in diversity, and education. Indonesia is a country that reflects multiculturalism, can realize peace and unity within a multicultural frame. This article was developed using the Systematic Literature Review (SLR) method.</em> <em>This paper explains the role of public space based on Jurgen Habermas for interdisciplinary scholarship and its relevance. His findings show Jurgen Habermas's approach through the public sphere can bring about unity and peace in all aspects of life, including differences in beliefs and multicultural contexts.</em></p><p class="Abstract"><em><br /></em></p><p><em><br /></em></p>

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2

Faught, Jim, and Michael Pusey. "Jurgen Habermas." Contemporary Sociology 19, no. 2 (March 1990): 319. http://dx.doi.org/10.2307/2072655.

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3

Hedi, Hedi. "Agama dalam Masyarakat Post-Sekularisme Jurgen Habermas." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 3, no. 2 (August 15, 2020): 249. http://dx.doi.org/10.14421/panangkaran.2019.0302-07.

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This paper aims to illustrate Habermas's thoughts on post-secularism, especially in regards to stretching religion which he believes that after secularism religion should be considered as in the public space. The study uses a political philosophy approach. In his findings, Habermas concluded that the role of religion can no longer be denied its presence in the political space. To minimize religious totalitarianism, Habermas divides public space into formal and informal settings, in which religion and politics appear to influence one to another. According to Habermas, religion can only present in an informal space. If people want to contribute in a formal space, they have to translate religious language into secular language.[Artikel ini menelaah pemikiran Habermas tentang pos-sekulerisme, khususnya berkenaan dengan kelonggaran peran agama yang ia yakini bahwa setelah terjadinya sekularisme, agama harus turut berperan dalam ruang publik. Kajian ini menggunakan pendekatan filsafat politik. Penelitian ini menemukan bahwa, Habermas memandang saat ini (era pos-sekularisme) peran agama tidak lagi dapat ditolak kehadirannya di ruang publik. Untuk meminimalisir totalitarianisme agama, Habermas membagi ruang publik menjadi aturan formal dan aturan informal, yang mana agama dan politik saling berkelindan dan mempengaruhi satu sama lain. Menurut Habermas, agama hanya dapat hadir dalam ruang informal. Jika masyarakat yang agamis hendak turut berkontribusi dalam ranah publik formal, mereka harus menerjemahkan bahasa agama mereka menjadi bahasa sekuler.]

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4

Powell, Jason L. "Modernity, Communicative Action and Reconstruction of Rationality." International Letters of Social and Humanistic Sciences 27 (May 2014): 177–83. http://dx.doi.org/10.18052/www.scipress.com/ilshs.27.177.

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Associated with the Frankfurt School, Jurgen Habermas's work focuses on the modern foundations of social theory and epistemology, the analysis of advanced capitalistic societies and democracy, the rule of law in a critical social-evolutionary context, and contemporary politics, particularly German politics. Habermas's theoretical system is devoted to revealing the possibility of reason, emancipation, and rational-critical communication latent in modern institutions and in the human capacity to deliberate and pursue rational interests. Habermas is known for his work on the concept of modernity, particularly with respect to the discussions of rationalization originally set forth by Max Weber. He has been influenced by American pragmatism and action theory. This paper sets out to explore the problems and possibilities of communicative action and the reconstruction of rationality which Habermas claims was lost in postmodern genre.

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5

Houston, Stan. "Moral Consciousness and Decision-Making in Child and Family Social Work." Adoption & Fostering 27, no. 3 (October 2003): 61–70. http://dx.doi.org/10.1177/030857590302700310.

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Child and family social work is beset by value dilemmas. In this paper Stan Houston attempts to find a way out of these entanglements by delving into the moral philosophy of Jurgen Habermas. It is argued that Habermas's ideas on moral discourse enable social workers and others involved in a child's life to reach ethical decisions. Towards the end of the paper, the argument is grounded in two case examples centering on child placement decisions. At this juncture it is argued that Habermas's position creates certain problems for ethical decision-making involving children, but that these problems can be assuaged by a range of compensatory actions including advocacy and critical reflection.

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Swindal, James. "Can Strategic Reasoning Alone Account for the Formation of Social Norms?" Dialogue 44, no. 2 (2005): 363–72. http://dx.doi.org/10.1017/s0012217300006259.

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Joseph Heath's Communicative Action and Rational Choice stands out clearly as one of the most astute and original of the several critiques of Jurgen Habermas's theory of communicative action to have emerged in the last decade. Heath refrains from engaging merely in skirmishes with various details of Habermas's theory; he rather aims directly at its core issue: the critique of instrumental reason. Heath argues that Habermas's key criticism—that instrumental reason cannot account for successful communication—is not critical enough. Heath argues that instrumental reason cannot account even for the successful monological action. Heath then claims that one can construct a critical rational theory without much of the problematic addenda that Habermas requires, particularly the need for a tripartite theory of validity claims.

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7

Al-Ayyubi, M. Zia. "ANALISIS RELEVANSI TEORI ILMU DAN KEPENTINGAN JURGEN HABERMAS DENGAN KAJIAN AL-QUR’AN." el-'Umdah 4, no. 1 (July 1, 2021): 59–73. http://dx.doi.org/10.20414/el-umdah.v4i1.2546.

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Abstract: This paper discusses the thoughts of a modern philosopher named Jurgen Habermas, a German philosopher. Philosophy itself has developed in such a way. This development cannot be separated from the criticism of thought and theory offered by previous philosophers. As a result, it cannot be denied that with these criticisms, scientific development seems to be more extensive and comprehensive. Habermas himself, who is one of the leading philosophers of this century, cannot be separated from the intellectual world of criticism. One of his criticisms is that aimed at modern positivism in social science, which he calls knowledge and human interest (the relationship between science and interests). From the theory he offered, it can then be relevant to the study of the Qur'an today. The relevance of Habermas's theory of the relationship between science and interests and the study of the Qur'an is that the Qur'an (mushaf and text) is positioned in an objective world that has technical importance. Meanwhile, the study of the Al-Qur'an which is in the subjective world is the study of one's interpretation. As for the study of Al-Qur'an in the intersubjective world, it is the product of the mazab as a result of the istidlal of the Qur'anic verse which is then followed by its followers. Keywords: Knowledge and Human Interest, Jurgen Habermas, Al-Qur’an. Abstrak Tulisan ini membahas pemikiran salah seorang filosof modern yang bernama Jurgen Habermas, seorang filosof Jerman. Filsafat sendiri mengalami perkembangan yang sedemikian rupa. Perkembangan tersebut tidak lepas dari kritik pemikiran maupun teori yang ditawarkan oleh para filosof terdahulu. Alhasil, tidak dapat dipungkiri dengan adanya kritik-kritik tersebut perkembangan keilmuan dapat dikatakan semakin luas dan komprehensif. Habermas sendiri yang merupakan salah satu tokoh filosof terkemuka pada abad ini, tidak lepas dari dunia intelektual kritik-mengkritik. Salah satu kritikannya adalah yang ditujukan pada positivisme modern dalam ilmu sosial, yang ia sebut sebagai knowledge and human interest (hubungan ilmu dan kepentingan). Dari teori yang ditawarkannya, kemudian dapat direlevansikan dengan kajian Al-Qur’an masa kini. Adapun relevansi antara teori Habermas tentang hubungan ilmu dan kepentingan dengan kajian Al-Qur’an adalah bahwasanya Al-Qur’an (mushaf dan teks) diposisikan pada dunia objektif yang memiliki kepentingan teknis. Sedangkan kajian Al-Qur’an yang berada di dunia subjektif adalah kajian tafsir atau penafsiran seseorang. Adapun kajian Al-Qur’an di dunia intersubjektif adalah produk mazhab hasil dari istidlal ayat Al-Qur’an yang kemudian diikuti oleh pengikutnya. Kata Kunci: Ilmu dan Kepentingan, Jurgen Habermas, Al-Qur’an.

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Hilabi, Igo Ilham, Andhika Rahmat Saputra, Chalimatuz Sa'diyah, and Siti Nurhasanah. "Communicative Action: Correlation Of Leadership Principles In The Viewpoint Of Muhammad Rasulullah And J. Habermas." Technium Social Sciences Journal 22 (August 9, 2021): 350–61. http://dx.doi.org/10.47577/tssj.v22i1.4169.

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This study aims to briefly review the thoughts of Jurgen Habermas, a German philosopher at the Frankfurt School with his critical philosophy, especially regarding social thought, by comparing it with the concept of spiritual leadership in Islam as reflected by the leadership characteristics of the Prophet Muhammad SAW. Data processing uses descriptive analysis with a deconstruction paradigm, looking more sharply to provide new and critical meanings to the interpretation of Habermas's thoughts. The text is understood and rearranged from a different point of view. After finding the philosophical foundation and structure of Habermas' thought, the researcher compares his thoughts to the concept correlation of the Leadership of the Prophet Muhammad SAW so as to find Habermas' intentions related to Communicative Action and the rational development of society. The results of this study prove that Habermas's idea has a similar concept to Islamic spiritual leadership in a brief conceptualization that reflects the character and values that adhere to humanity, equality of emancipatory values and prioritizing communication in deliberation and solidarity that can lead to great ideals Naturalism is welfare in Habermasian Communicative Action. The spiritual implications of Islamic leadership are addressed using a democratic method and prioritizing the social side so that it has a purpose for the development of society.

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9

Shipman, John S. "Jurgen Habermas and Collection Development." Cataloging & Classification Quarterly 16, no. 3 (October 4, 1993): 17–25. http://dx.doi.org/10.1300/j104v16n03_03.

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10

Murphy, John W. "Habermas, Jurgen, Autonomy and Solidarity." Studies in East European Thought 50, no. 2 (June 1998): 156–57. http://dx.doi.org/10.1023/a:1017925309345.

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Fuadi, Abdulloh. "Quraish Shihab’s Quranic Exegesis on Interreligious Harmony and its Relevance to the Contemporary Western Hermeneutics." Ulumuna 25, no. 1 (June 30, 2021): 137–61. http://dx.doi.org/10.20414/ujis.v25i1.441.

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This paper discusses Quraish Shihab's Quranic Exegesis and its relevance to the hermeneutics framework of Martin Heidegger and Jurgen Habermas to trace Islamic moderation in Indonesia. The issue of interreligious harmony is the main theme of discussion. The type of library research is used in this research, where data is drawn from books, journal articles, and audio-video files. This paper is divided into three parts. The first part presents Quraish Shihab's qur’anic exegesis on inter-religious harmony, which was delivered at Lentera Hati and written in some of his works. The second part of the paper discusses Heidegger's facticital hermeneutics and Habermas's critical hermeneutics. The third part tries to integrate the qur’anic exegesis of Shihab with the hermeneutics concepts of Heidegger and Habermas. This effort of relevance is divided into two points of analysis. The first point juxtaposes Shihab and Heidegger in existentialist philosophical analysis. The second point juxtaposes Shihab and Habermas in intersubjective communication analysis. The paper shows the stringing network of meaning expressed by Quraish Shihab with contemporary western hermeneutics. Therefore, the paper argues that the religious thought of contemporary Indonesian exegete, M. Quraish Shihab, is relevant to the philosophical thoughts of contemporary philosophers, such as Heidegger and Habermas.

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Hidayah, Arina Rohmatul. "Persecution Act as Filter Bubble Effect: Digital Society and The Shift of Public Sphere." Jurnal Ilmu Sosial dan Ilmu Politik 22, no. 2 (January 4, 2019): 112. http://dx.doi.org/10.22146/jsp.33244.

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This article discusses persecution acts associated with the filter bubble effect, the condition of digital society, the concept of the public sphere and the rational action theory of Jurgen Habermas. The results, obtained through the literature research method, show that acts of persecution in social media can be caused by the personalization of the web. Social media allows the occurrence of large bubbles (filter bubbles) that make users reject ideologies or other truths. This becomes a revolution of mindset due to the freedom of information. Meanwhile, in the Habermas public sphere concept, which emphasizes the existence of a critical and rational discussion, this phenomenon indicates a shift. The shift that occurs brings about the lifeworld realm as the basis for the formation of the public sphere with its communicative action, again dominated by the system realm that is dominated by capitalist forces through strategic action. Thus, Habermas's initial goal of strengthening civil society's position against the dominance of the system is now changing.

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Constantinides, H. "Jurgen Habermas "What is universal pragmatics?"." IEEE Transactions on Professional Communication 41, no. 2 (June 1998): 143–45. http://dx.doi.org/10.1109/47.678557.

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‘Irfaan, Santosa. "Jurgen Habermas: Problem Dialektika Ilmu Sosial." KOMUNIKA 3, no. 1 (March 2, 2015): 101. http://dx.doi.org/10.24090/kom.v3i1.2009.pp101-113.

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Habermas critical theory is a reconstruction effort to Frankfurt school that inspired by Karl Marx’s critical theory, thatfacing dead end. With continuing concern of his previous thinkers to radically alter practical thinking structure, Habermasformulate that concern with new and original critical theory concept. This is clear on changing process dimension, whereHabermas choosing different way from his predecessors, with non-revolutionary and non-violence. Namely, through socialtransformation, with emancipate dialogs, communicative method, without domination method

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Vaughan, Geoffrey M. "Jurgen Habermas, The Lure of Technocracy." Society 53, no. 5 (August 16, 2016): 559–61. http://dx.doi.org/10.1007/s12115-016-0065-x.

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Schanz, Hans-Jørgen, and Hans Jørgen Thomsen. "Det moderne diskurs." Slagmark - Tidsskrift for idéhistorie, no. 6 (January 30, 2018): 35–49. http://dx.doi.org/10.7146/sl.v0i6.103427.

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Noor, Irfan. "IDENTITAS AGAMA, RUANG PUBLIK DAN POST-SEKULARISME: PERSPEKTIF DISKURSUS JURGEN HABERMAS." Jurnal Ilmiah Ilmu Ushuluddin 11, no. 1 (March 7, 2016): 61. http://dx.doi.org/10.18592/jiu.v11i1.733.

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The politic of identity based on religion is still a major issue of Indonesian nationality.One such issue is the validity of a religious groups involvement in the national publicpolicy in Indonesia.In this context, the theory of Jurgen Habermass discourse and itsrelation to his view of post-secularism was very relevant to discuss. For Habermas, theneutrality of the public sphere does not mean that a vacuum of religion. In the name ofdemocracy, religious positions should be placed in parallel with the formation of otherpolitical opinions and aspirations. Functional differentiation in modern society leadingto the individualization of religion does not necessarily imply loss of influence andrelevance of religion in the public sphere. Nevertheless, of course, the involvement ofreligion in the public sphere still has limits, that the religious language of particularreligion must be translated into the language first that being accepted by the public,which has epistemic status that can be accepted by the other residents. Such alignmentis called postsekular people, where every citizen has the right faith with the bond ofcommunication with each other.

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Outhwaite, William, Peter Dews, and Jurgen Habermas. "Autonomy and Solidarity: Interviews with Jurgen Habermas." Contemporary Sociology 23, no. 3 (May 1994): 456. http://dx.doi.org/10.2307/2075388.

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Giles, Steve, Robert C. Holub, and Peter Uwe Hohendahl. "Jurgen Habermas: Critic in the Public Sphere." Modern Language Review 88, no. 4 (October 1993): 1040. http://dx.doi.org/10.2307/3734524.

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Candossim, Camila Concilio. "O conceito de poder em Jurgen Habermas." Revista do Direito Público 4, no. 2 (December 15, 2009): 131. http://dx.doi.org/10.5433/1980-511x.2009v4n2p131.

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Melaver, M., and Robert C. Holub. "Jurgen Habermas: Critic in the Public Sphere." Poetics Today 13, no. 2 (1992): 389. http://dx.doi.org/10.2307/1772540.

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Hohendahl, Peter Uwe, and Robert C. Holub. "Jurgen Habermas: Critic in the Public Sphere." German Quarterly 67, no. 1 (1994): 142. http://dx.doi.org/10.2307/408140.

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Arantes, Otilia Beatriz Fiori, Paulo Eduardo Arantes, Greg Horvath, and Marcos Cesar de Paula Soares. "The Neo-Enlightenment Aesthetics of Jurgen Habermas." Cultural Critique 49, no. 1 (2001): 43–57. http://dx.doi.org/10.1353/cul.2001.0003.

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Sargent, Seymour. "Jurgen Habermas and the Ethics of Gatekeeping." Cataloging & Classification Quarterly 16, no. 3 (October 4, 1993): 7–15. http://dx.doi.org/10.1300/j104v16n03_02.

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Michalik, Sebastian. "Jurgen Habermas - oświecenie w poszukiwaniu nowego języka." Etyka 36 (December 1, 2003): 270–81. http://dx.doi.org/10.14394/etyka.904.

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Paris, Jeffrey R. "Jurgen Habermas: A Philosophical-Political Profile (review)." Journal of the History of Philosophy 41, no. 3 (2003): 424–25. http://dx.doi.org/10.1353/hph.2003.0037.

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27

Gostev, A., and O. Belous. "Research of a modern communicative discourse of users of the Internet network within the reflexive activity and structural theory of communicative action of Jurgen Habermas." Digital Sociology 2, no. 1 (May 31, 2019): 24–31. http://dx.doi.org/10.26425/2658-347x-2019-1-24-31.

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A digital era with inevitability raises for us a question of need of definition of determination of the changes, resulting from informatization: processes of transformation of contents, organizational and technological bases and also valuable sense of social communications in virtual space within concepts of “open society”, “network society”, “digital society”. In article views of the reflexive activity and structural theory of communicative action of Jurgen Habermas have been revealed: “the vital world” to which “the system world” resists has been considered. An approach to knowledge of process of evolution through attraction of the typology of communicative actions, developed by Jurgen Habermas, according to which the first type of actions focused on success, and the second type – on understanding, has been described. A modern communicative discourse of users of Internet network has been analyzed, in particular, fragmentation of ordinary consciousness and colonization has been noted by its systems, which is connected with disintegration of a common understanding of the vital worlds. On the basis of the analysis of results of a research of interaction of subjects of the digital communications, carried out by the State university of management, possibilities of interpretation of primary data on the basis of scientific approach of Jurgen Habermas have been introduced. So, for example, it has been shown, that young people actively make habitable “the system world” of virtual space, replacing with it real communications and transforming real forms of behavior of “the vital world”, a certain rationality of young people at assessment of objectivity of information Internet resources is noted, their ability to define “a discourse, that is the argument” in favor of these or those forms of use of opportunities of Internet network. Ways of fuller inclusion in the modern scientific device of digital sociology of approaches of Jurgen Habermas have been offered.

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Hamzaj, Enkelejda. "The Public Opinion In The Modern History Of Political Thought According To Jurgen Habermas." European Scientific Journal, ESJ 12, no. 23 (August 29, 2016): 234. http://dx.doi.org/10.19044/esj.2016.v12n23p234.

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Is not easy to make in a few lines a presentation of Habermas's thinking regarding to public opinion in the history of political thought. One of the most interesting sections of all habermasian discussion – developed not only in his opera History and critiques of public opinion but in others too – lies in clarifying how the public opinion concept was evaluate by philosophers of different political orientations during the modern era. According to Habermas, to do this analysis should go under the tracks of Hobbes, Rousseau, Kant and Hegel. Some of these authors appreciate and value the role of the public opinion while others do not believe in its function. It is not a coincidence that the"classic" treatment of the public opinion concept culminates with Kant, the author, who is considered one of the greatest luminaries in Europe. While we find in Hegel a devaluation of the public opinion, compared with the science, and this depreciation is parallel to the depreciation of the civil society against the State. On the other side we will see other contemporary authors analysis regarding public opinion, like Nicola Matteuci and Giuseppe Bedeschi and their thoughts compared with Habermas thoughts. To understand the function of public opinion I will show its specific characteristics throughout history from the Greek polis up to the French Revolution and the creation of the bourgeoisie class.

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Paraná, Edemilson. "Adorno, Habermas, Honneth:." SER Social 18, no. 38 (November 7, 2016): 177–201. http://dx.doi.org/10.26512/ser_social.v18i38.14273.

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O trabalho apresenta uma breve revisão do desenvolvimento da tradição de pensamento da Teoria Crítica ao longo de suas três gerações (aqui representadas, respectivamente, por Theodor Adorno e Max Horkheimer, Jurgen Habermas e Axel Honneth) em relação ao modo de como tratam, aproximando ou afastando-se deste eixo, a contradição capital-trabalho na explicação da dominação na modernidade capitalista. Ao situá-lo a partir dessa categoria, objetiva traçar o referido panorama da trajetória intelectual dessa linhagem na perspectiva de seu projeto fundacional de crítica radical da realidade social ancorada nas formulações de Karl Marx, como núcleo teórico-conceitual. Feito esse apanhado, argumenta que as distintas formas de negação do imperativo de ruptura sistêmica pela via revolucionária frente ao modo produção capitalista, verificadas nas propostas de tais autores, estão diretamente relacionadas à secundarização teórica da contradição capital-trabalho que estes empreendem na construção de suas formulações.

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Focas, Júnia Diniz. "Os atos de fala e a ética do discurso." Língua e Literatura 29 (December 6, 2009): 153. http://dx.doi.org/10.11606/issn.2594-5963.lilit.2009.114719.

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Barut, Arkadiusz. "Postmodernistyczna struktura i hermeneutyczny autorytet, czyli polityczne implikacje dwóch ponowoczesnych nurtów filozoficznych." Rocznik Europeistyczny 3 (June 14, 2018): 25–42. http://dx.doi.org/10.19195/2450-274x.3.4.

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Przedmiotem artykułu jest analiza różnic w zakresie filozoficzno-politycznych implikacji postmodernistycznej idei dekonstrukcji oraz hermeneutycznej idei autorytetu. W niniejszym tekście przyglądam się temu, w jaki sposób krytyka podstawowych kategorii kulturowych przekłada się na stosunek do trwałości porządku społeczno-politycznego. Znana jest krytyka postmodernizmu a także hermeneutyki przeprowadzona przez Jurgena Habermasa, zdaniem którego odejście od idei uniwersalności rozumu choćby w postaci powszechnie ważnych warunków wolnej komunikacji przekłada się na relatywizm etyczno-polityczny. Moim zdaniem problem z postmodernizmem jest głębszy. Wysnuwam zatem tezę, że postmodernizm, odrzucając obiektywność zarówno ontologiczną, jak i podmiotową, zakłada jednak obiektywność samej dekonstrukcji w sensie działania politycznego, a nie rozumowania czy procedury naukowej. Tymczasem hermeneutyka Gadamerowska, narażona na zarzut historyzmu i relatywizmu, broni się przed nimi dzięki idei autorytetu.Postmodernist structure, hermeneutic authority, or political implications of two postmodern philosophical currentsThe subject of the article is the analysis of differences in the philosophical and political implications of the postmodernist idea of deconstruction and the hermeneutic idea of authority.In this text, I deal with the question of how the critique of basic cultural categories translates into the attitude to the permanence of the socio-political order. There is a known critique of postmodernism as well as hermeneutics, conducted by Jurgen Habermas, in which the departure from the idea of the universality of reason even in the form of universally important conditions of free communication translates into ethical and political relativism. In my opinion, the problem with postmodernism is deeper. My thesis is that postmodernism, rejecting ontological and subjective objectivity, assumes, however, the objectivity of deconstruction itself in the sense of political action, not reasoning or scientific procedure. Meanwhile, Gadamer’s hermeneutics, exposed to the charge of historicism and relativism, defend themselves against them thanks to the idea of authority.

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Haezer, Eben. "MENYOAL INTERNET SEBAGAI RUANG PUBLIK DALAM PERSPEKTIF HABERMAS." Dakwatuna: Jurnal Dakwah dan Komunikasi Islam 4, no. 2 (August 25, 2018): 181. http://dx.doi.org/10.36835/dakwatuna.v4i2.301.

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The idea of the internet as an ideal public sphere has still become a debate. In some studies, some experts criticize the idea, but some accept it. This article discusses the problem as seen from the perspective of the theory of Public Sphere which was initiated by Jurgen Habermas It also briefly explains the thinking concept of Habermas, Virtual Public Sphere, Democracy in the Internet Age, and Visual Culture.

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33

Fitzgerald, Sandey. "Review: Jurgen Habermas: Democracy and the Public Sphere." Media International Australia 120, no. 1 (August 2006): 201–2. http://dx.doi.org/10.1177/1329878x0612000128.

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Beilharz, Peter. "Book Review: Jurgen Habermas - A Philosophical-Political Profile." Thesis Eleven 83, no. 1 (November 2005): 143–46. http://dx.doi.org/10.1177/072551360508300114.

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Ummah, Sun Choirol. "DIALEKTIKA AGAMA DAN NEGARA DALAM KARYA JURGEN HABERMAS." HUMANIKA 16, no. 1 (December 22, 2016): 79–92. http://dx.doi.org/10.21831/hum.v16i1.12140.

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Agama di negara sekuler dianggap tidak memiliki pengaruh sama sekali terhadap dinamika negara. Habermas melalui teori rasio komunikatif, etika diskursus, dan demokrasi deliberatif pada akhirnya memandang bahwa dalam negara demokratis yang terdapat dialog antara agama dan negara justru menunjukkan betapa agama mampu menggerakkan negara untuk selalu beradaptasi dan saling berkomunikasi. Cara yang digunakan yakni agama harus mentransformasi diri dari agama mitis (religious-metaphysical) ke agama rasional (religious-post-metafisik). Di sini warga beragama dan warga sekuler dalam masyarakat post-sekuler dapat saling belajar satu sama lain. Warganegara beriman juga mesti belajar dari sains dan teknologi yang memiliki klaim-klaim kesahihan ilmu pengetahuan. Warganegara beriman juga harus tunduk dan mengakui rasio sekuler yang menjadi basis legitimasi negara hukum demokratis.

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Fine, Robert, and Will Smith. "Jurgen Habermas's Theory of Cosmopolitanism." Constellations 10, no. 4 (December 2003): 469–87. http://dx.doi.org/10.1046/j.1351-0487.2003.00348.x.

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Gomes, Ronaldo Martins. "Ação Comunicativa e Democracia Deliberativa: duas contribuições teóricas de habermas." Áskesis - Revista des discentes do Programa de Pós-Graduação em Sociologia da UFSCar 4, no. 2 (December 18, 2015): 115. http://dx.doi.org/10.46269/4215.20.

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O presente artigo apresenta a Teoria da Ação Comunicativa e sua aplicação prática, a Democracia Deliberativa, ambas de autoria de Jurgen Habermas e, por fim, em um terceiro momento do texto, aponta algumas críticas às duas teorias habermasiana.

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CHAN, Benedict S. B. "關於以道家進路反對自由優生學的疑問." International Journal of Chinese & Comparative Philosophy of Medicine 14, no. 2 (January 1, 2016): 119–23. http://dx.doi.org/10.24112/ijccpm.141622.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.In the debate over liberal eugenics, scholars such as Nicholas Agar argue that liberal eugenics can benefit the world in different ways; it is helpful, for example, in preventing genetic diseases. Nevertheless, scholars such as Jurgen Habermas are against liberal eugenics because they consider liberal eugenics to be too artificial and to erase the distinction between the human and the manufactured. David Chai argues further that Daoism, especially Zhaungzi’s views, can contribute to Habermas’s argument by offering an ontological base. In this paper, I raise the question of whether such a Daoist approach is too strong and may reach a conclusion that most people cannot accept. Although this does not mean that the Daoist approach must be mistaken, it is at least a legitimate question that Daoists should answer.DOWNLOAD HISTORY | This article has been downloaded 206 times in Digital Commons before migrating into this platform.

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Aguirre, Javier, and Diego Alejandro Botero. "De Habermas a Dussel: lo político como un elemento crucial de la teoría democrática." Reflexión Política 16, no. 32 (December 22, 2014): 58–72. http://dx.doi.org/10.29375/01240781.2137.

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El texto busca desarrollar un diálogo entre Dussel y Habermas alrededor de la noción de lo político. En primer lugar se muestra la posición del filósofo alemán Jurgen Habermas respecto al sentido de lo político y se muestran sus ambivalencias acerca de su valor para la construcción de una teoría normativa de la democracia. En respuesta, se examina la propuesta dusseliana para señalar el impacto teórico que tiene lo político como elemento inherente a la construcción del orden social. Finalmente se presentan algunas conclusiones del debate desarrollado.

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Mara, Gerald M. "After Virtue, Autonomy: Jurgen Habermas and Greek Political Theory." Journal of Politics 47, no. 4 (November 1985): 1036–61. http://dx.doi.org/10.2307/2130806.

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Iunusov, Artem T. "The Concept of Universality in Jurgen Habermas’ Moral Theory." Voprosy Filosofii, no. 10 (2020): 192–202. http://dx.doi.org/10.21146/0042-8744-2020-10-192-202.

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Menezes, Anderson. "ÉTICA E CIDADANIA MULTICULTURAL NA PERSPECTIVA DE JURGEN HABERMAS." Problemata 3, no. 2 (December 22, 2012): 157–76. http://dx.doi.org/10.7443/problemata.v3i2.14958.

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Ashley, David. "Book Review: Jurgen Habermas, Critic in the Public Sphere." Humanity & Society 17, no. 2 (May 1993): 236–38. http://dx.doi.org/10.1177/016059769301700208.

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Dissanayake, Wimal. "Braj Kachru, Jurgen Habermas, and the pragmatics of communication." World Englishes 38, no. 1-2 (March 2019): 329. http://dx.doi.org/10.1111/weng.12383.

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Kirom, Syahrul. "Individu Komunikatif Menurut Jurgen Habermas Dalam Perspektif Filsafat Manusia." JURNAL YAQZHAN: Analisis Filsafat, Agama dan Kemanusiaan 6, no. 2 (December 28, 2020): 202. http://dx.doi.org/10.24235/jy.v6i2.7205.

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Zhanguzhekova, D. Zh. "DISCOURSE OF MODERNITY AND POSTMODERNISM IN THE THEORIES OF J. HABERMAS." BULLETIN Series of Sociological and Political sciences 71, no. 3 (September 25, 2020): 147–52. http://dx.doi.org/10.51889/2020-3.1728-8940.20.

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The purpose of this article is to study how the famous German philosopher Jurgen Habermas builds his neo-modernist discourse in close relation to the key concepts of postmodernism: the subject and its social role, a postmodern view of history. Habermas in his works describes the acute discussions that exist in modern philosophy and political science about whether today's society continues to belong to the Modern era, and how close to reality are the considerations that it is already living in post-modernity – postmodernism due to fundamental transformations.

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Atanasescu, Adrian Nicolae. "Jurgen Habermas' turn to a "post-secular society": from sublation of the sacred to translation of the sacred." European Journal for Philosophy of Religion 11, no. 4 (December 20, 2019): 113. http://dx.doi.org/10.24204/ejpr.v11i4.2834.

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In this article I place Jurgen Habermas' recent turn to a "post-secular society" in the context of his previous defence of a "postmetaphysical" view of modernity. My argument is that the concept of "postsecular" introduces significant normative tensions for the formal and pragmatic view of reason defended by Habermas in previous work. In particular, the turn to a "post-secular society" threatens the evolutionary narrative that Habermas (following Weber) espoused in The Theory of Communicative Action (1981, 1987), The Philosophical Discourse of Modernity (1990) or Postmetaphysical Thinking (1992), according to which modern "communicative" reason dialecticlly supersedes religion. If this narrative is undermined, I argue, the claim to universality of "communicative" reason is also undermined. Thus, the benefits Habermas seeks to obtain from translation of religion are offset by a destabilization of tenets central to a "postmetaphysical" view of modernity.

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Kim, Joohyung. "Jurgen Habermas’s Theory of Global Governance." Journal of Korean Politics 27, no. 2 (June 30, 2018): 29–55. http://dx.doi.org/10.35656/jkp.27.2.2.

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Labaso', Syahrial, and Ratna Hestiana. "Pengembangan Teori Pembelajaran Humanisme menurut Jurgen Habermas serta Relevansinya Dalam Pendidikan Islam." Early Childhood Islamic Education Journal 2, no. 1 (March 25, 2021): 29–52. http://dx.doi.org/10.54045/ecie.v2i1.265.

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Teori pembelajaran humanisme meyakini bahwa proses pendidikan tidak diarahkan untuk membentuk kompetensi peserta didik, tetapi sebaliknya dimaksudkan untuk mengembangkan potensi yang melekat dalam diri peserta didik itu sendiri, sebagai pribadi yang unggul dan istimewa. Sehingga sudut pandang yang digunakan ialah sudut pandang dari peserta didik sebagai individu pembelajar, sementara peran pendidik (guru) sebatas pada upaya dan usaha untuk memfasilitasi kebutuhan perkembangan diri dari peserta didik tersebut. Dalam proses pengembangannya menurut Jurgen Habermas, teori pembelajaran humanisme dapat dilaksanakan melalui tiga tahapan belajar, yaitu: belajar teknis (technical learning), belajar praktis (practical learning), dan belajar emansipatoris (emancipator learning). Melalui tiga tahapan belajar tersebut, peserta didik diharapkan dapat mencapai kesadaran yang utuh mengenai dirinya dan lingkungan sosialnya, hal inilah yang sekaligus menjadikan teori pembelajaran humanisme yang dikembangkan oleh Jurgen Habermas selaras dengan tujuan pendidikan Islam, sebab pada akhinya output dari teori pembelajaran humanisme ialah mencapai kearifan dan bijaksanaan hidup, sehingga seorang peserta didik dapat mengenali siapa dirinya, berikut peran sosial yang harus dilakukannya ditengah-tengah lingkungannya, sehingga pada akhirnya peserta didik dapat mengembangkan potensi dirinya dengan semaksimal mungkin, tanpa tercerabut dari lingkungan kulturalnya.

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Wisarja, I. Ketut, and I. Ketut Sudarsana. "Praksis Pendidikan Menurut Habermas (Rekonstruksi Teori Evolusi Sosial Melalui Proses Belajar Masyarakat)." IJER (Indonesian Journal of Educational Research) 2, no. 1 (October 26, 2017): 18. http://dx.doi.org/10.30631/ijer.v2i1.33.

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Abstrak Habermas yang bernama lengkap Jurgen Habermas seorang filosuf Jerman dari mazhab kritis. Ia mengkritik habis epistemologi pendahulunya yakni; Karl Marx terhadap pengandaian-pengandaian dan material historis sebagai cacat fundamental, yang mengkaitkan secara linier kemajuan rasionalitas manusia dengan perkembangan alat-alat produksi. Habermas mengatakan ini dapat terjadi karena materialisme historis mengesampingkan segi-segi komunikatif yang mendasari formasi sosial baru disetiap tahap perkembangan masyarakat. Proses belajar masyarakat secara evolusioner tergantung pada kompetensi individu-individu yang menjadi anggotanya. Kompetensi itu tidak dikembangkan secara individual dan terisolasi, tetapi dengan interaksi sosial melalui perantara struktur-struktur simbolis yang berasal dari dunia kehidupan mereka. Perkembangan kompetensi ini terjadi dalam tiga tahap komunikasi yang oleh Habermas disebut “Sketsa tiga tahap perkembangan kompetensi komunikatif”.Pengendalian teknis terhadap proses-proses yang objektif atau yang diobjektifkan telah menggantikan emansipasi manusia. Kolonisasi paradigma sistem terhadap paradigma dunia-kehidupan telah mengarahkan kesadaran hidup bersama pada perilaku yang manipulatif. Konsekuensi logisnya, wacana pendidikan cenderung mengarahkan dirinya ke dalam logika sistem-industri yang tengah terselenggara, dengan demikian pendidikan niscaya mempertautkan dirinya dengan gerak modernisasi. Kata Kunci: praksis pendidikan, rekonstruksi teori evolusi sosial, dan proses belajar masyarakat. Abstract [Education Praxis according to Habermas (Reconstruction of Social Evolution Theory Through Community Learning Process).]Habermas whose full name is Jurgen Habermas a German philosopher from a critical school. He criticized the epistemology of his predecessors, namely; Karl Marx against historical assumptions and materials as fundamental flaws, which linearly associate the progress of human rationality with the development of the means of production. Habermas says this can happen because historical materialism ignores the communicative aspects underlying new social formations at every stage of community development. The evolutionary process of community learning depends on the competence of the individuals who are members. The competence is not developed individually and isolated, but by social interaction through the intermediaries of the symbolic structures derived from their living world. This development of competence occurs in three stages of communication which Habermas calls the "Sketch of the three stages of the development of communicative competence".The technical control of objective or objectified processes has replaced human emancipation. The colonization of the system paradigm against the life-world paradigm has directed awareness of coexistence on manipulative behavior. The logical consequence, the educational discourse tends to direct itself into the logic of the established industry-system, so education necessarily links itself to the motion of modernization. Keywords: education practices, reconstruction of social evolution theory, and community learning process

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