Edited by Hans-Christoph Schmidt am Busch & Christopher Zurn. This volume collects original, cutting-edge essays on the philosophy of recognition by international scholars eminent in the field. By considering the topic of recognition as addressed by both classical and contemporary authors, the volume explores the connections between historical and contemporary recognition research and makes substantive contributions to the further development of contemporary theories of recognition.

Andrew Arato. Seyla Benhabib. Hauke Brunkhorst. Cornelius Castoriadis. Jean Cohen. Helmut Dubiel. Klaus Eder. Gunter Frankenberg. Hans-Georg Gadamer. Axel Honneth. Johann Baptist Metz. Gertrud Nunner-Winkler. Claus Offe.".

This paper compares the democratic theories of Pierre Rosanvallon and Axel Honneth. The aim is to show how their work could form the basis of a ‘reconstructivist’ approach in political philosophy that rehabilitates the insights of 19th-century thinkers such as Guizot and Hegel concerning the benefits of combining political philosophy with history and sociology. Whereas the dominant procedural approaches in political philosophy tend to disconnect normative theory from the actual study of society and its history, Rosanvallon and Honneth argue that (...) in order to understand the problems that face our democratic societies today we need a closer connection between theory and practice. Both have therefore developed a method that consists of historically reconstructing developments in modern society in order to identify certain pathologies. The paper compares the different diagnosis that Rosanvallon and Honneth give of the central pathology that faces democracy today, which in Rosanvallon’s reconstruction is related to the problem of representation and in Honneth’s account to the problem of recognition. (shrink)

Lecture given at Technische Universitèat Braunschweig.

Innerhalb der Kritischen Theorie der Frankfurter Schule hatten anerkennungsbezogene Überlegungen lange Zeit eine randständige Existenz. Geprägt wurde die Arbeit der Schule zunächst durch marxistische Theoreme und später durch Theorien der sozialen Evolution, die vor allem auf Fragen der kommunikativen Rationalisierung und der systemischen Steuerung bezogen waren. Umso bemerkenswerter ist es, dass sowohl Max Horkheimer als auch Jürgen Habermas weitreichende anerkennungsbezogene Überlegungen entwickelt haben. Diese Überlegungen werden in den ersten beiden Hauptteilen der vorliegenden Untersuchung erörtert. Im Anschluss daran wird die von (...) Axel Honneth vorgenommene Neuausrichtung der Kritischen Theorie, mit der „Anerkennung“ zu dem zentralen Konzept der Frankfurter Schule wird, rekonstruiert und in ihren Folgen diskutiert. (shrink)

The Institute for Social Research, or Frankfurt School, is an interdisciplinary research center associated with the University of Frankfurt in Germany and responsible for the founding and various trajectories of Critical Theory in the contemporary humanities and social sciences. Three generations of critical theorists have emerged from the Institute. The first generation was most prominently represented in the twentieth century by Max Horkheimer, Herbert Marcuse, Theodor W. Adorno, Walter Benjamin, Leo Löwenthal, and also for some time Erich Fromm. The so-called (...) ‘second generation’ of the Institute is centrally represented by Jürgen Habermas, whose work has functioned as the focal point of a wide range of critical theorists. The third generation of the Frankfurt School is represented by Axel Honneth who emerged as a new center, with different strands or readings of who else belongs to the third generation, some in Germany, some internationally, and some more in sociology and social and political theory than philosophy. (shrink)

Theorien der "Anerkennung" zeichnen sich durch eine außergewöhnliche Leistungsstärke aus. In den letzten Jahren haben sie die Forschung auf den Gebieten der Moralphilosophie, der Politischen Philosophie und der Sozialphilosophie, aber auch auf denen der Psychologie und der Sozialwissenschaften sowohl thematisch als auch methodisch sehr stark bereichert. Viele dieser Theorien versuchen zudem, Überlegungen, die von klassischen Autoren wie Fichte oder Hegel entwickelt wurden, für die aktuelle Diskussion systematisch fruchtbar zu machen. Dieser Konstellation trägt der vorliegende Band Rechnung. Durch eine Verzahnung von (...) systematischen und philosophiegeschichtlichen Überlegungen leistet er einen wesentlichen Beitrag zur Lösung und Weiterentwicklung aktueller anerkennungstheoretischer Probleme und Fragestellungen sowie zu einer Neuinterpretation klassischer philosophischer Texte. Aufgrund seines thematischen Zuschnitts ist das Buch nicht nur für Philosophen, sondern auch für Sozialwissenschaftler von großem Interesse. Mit Beiträgen von: J. Bernstein, D. Brudney, J.-Ph. Déranty, N. Fraser, A. Honneth, H. Ikäheimo, A. Laitinen, F. Neuhouser, T. Pinkard, M. Quante, E. Renault, H.-C. Schmidt am Busch, L. Siep, A. Wildt und Ch. F. Zurn. (shrink)

El presente artículo analiza la crítica de Axel Honneth a la distinción habermasiana entre sistema y mundo de la vida como una ficción teórica que acarrea un déficit explicativo de la dinámica social y una rebaja del propio enfoque comunicativo del autor. Se vincula esta crítica con la que han realizado otros teóricos y se valora su pertinencia a la luz de la réplica que el propio Habermas brindó. A partir de allí, se intenta mostrar cómo este distanciamiento de Honneth (...) habilita una nueva forma –aunque no explorada por el autor- de conceptualizar el carácter y rol de la sociedad civil.This article provides an analysis of Honneth’s objection to Habermas’s distinction between System and Lebenswelt. Honneth postulates it’s a theorical fiction that leads to misunderstand social dynamics and weakens his communicative perspective. Honneth’s objection is linked to other critical reviews of the distinction, and I conclude its relevance, also considering Habermas’s reply. From there, I try to show how Honneth objection opens a new way to think about civil society. (shrink)

En el presente trabajo abordo la interpretación que Axel Honneth realiza, en su libro Crítica del poder, de la propuesta de Michel Foucault. Honneth señala, a modo de crítica, la existencia de una contradicción entre lo que denomina la teoría del poder de Foucault y sus estudios históricos –en particular, los reunidos en Vigilar y Castigar–. Uno de mis objetivos es explicar esta contradicción y, a partir de ella, proponer una lectura alternativa. En contraposición a Honneth, para quien las instituciones (...) disciplinarias que analiza Foucault terminarían desplazando la acción y la lucha social, intento mostrar –y este es el aporte que busco realizar en el trabajo a partir de una reconstrucción conceptual– que las disciplinas y por añadidura las instituciones disciplinarias deben considerarse tácticas que nunca alcanzan del todo su objetivo. Son tácticas que no logran bloquear, de manera definitiva, las expresiones de resistencia y conflictividad. Esta lectura alternativa que aquí propongo permitiría, en principio, ensayar al menos dos puntos de contacto entre Foucault y la teoría crítica que aún no han sido elucidados. (shrink)

This article argues that the political significance Hans-Georg Gadamer's attributes to friendship not only resists the criticism of Gadamer (and Heidegger) leveled by Axel Honneth but, moreover, that Gadamer's approach to friendship sheds light on a certain intimacy we experience in our opening onto the political sphere.

In this pathbreaking study, Axel Honneth argues that "the struggle for recognition" is, and should be, at the center of social conflicts. Moving smoothly between moral philosophy and social theory, Honneth offers insights into such issues as the social forms of recognition and nonrecognition, the moral basis of interaction in human conflicts, the relation between the recognition model and conceptions of modernity, the normative basis of social theory, and the possibility of mediating between Hegel and Kant.

Beherrschten vor 20 Jahren noch Industriekonglomerate, Energiekonzerne und Banken die Rangliste der wertvollsten Unternehmen, wurden diese längst von Internetgiganten wie Google, Apple, Amazon und Tencent abgelöst. Digitale Technik ist allgegenwärtig: Wir tragen Hochleistungsrechner in unseren Taschen herum, Waschmaschinen können sich mit dem Internet verbinden. Doch erschöpft sich darin das Neue am digitalen Kapitalismus? 0Philipp Staab beleuchtet den digitalen Kapitalismus aus unterschiedlichen Perspektiven, um ihn präziser auf den Begriff zu bringen. Er zeigt, wie digitale Überwachungs- und Bewertungspraktiken in immer mehr Bereiche (...) der Wirtschaft vordringen und dabei die soziale Ungleichheit verschärfen. Das Spezifische am digitalen Kapitalismus, so Staab, ist die Herausbildung 'proprietärer Märkte': Kam es früher darauf an, Dinge herzustellen und mit Gewinn zu verkaufen, geht es im Zeitalter der Unknappheit um das Eigentum an den Märkten selbst. (shrink)

Felix Kaufmanns Wissenschaftstheorie Hans-Georg Zilian. X KAUFMANN, DIE ÖKONOMEN UND DAS A PRIORI Bei den österreichischen Grenznutzentheoretikern, mit deren Arbeiten sich Kaufmann vor allem auseinandersetzte, ist von ...

European Journal of Philosophy, Volume 29, Issue 3, Page 581-591, September 2021.

ÖZ “Tanzanya’da Leibzig Misyoner Cemiyeti Misyonerliği, Karşılaşılan Zorluklar ve Kullanılan Yöntemler” isimli makale “Tanzanya’da Misyonerlik Faaliyetler Lutheran Kilise Örneği” isimli yüksek lisans tezine dayanmaktadır. Makale, Lutheran misyonerliğinin Tanzanya’da faaliyetlerine nasıl başladıkları, ilerleme yöntemleri ve karşılaşılan güçlükleri anlama noktasında önem arz etmektedir. Makalede ana konuya odaklanmadan önce, Tanzanya hakkında genel bir bilgilendirme yapılmış, ardından Leibzig Misyon Cemiyeti’nin (LMS) faaliyetlerine nasıl başladığı, kronolojik bir şekilde açmış olduğu istasyonlar, bu istasyonlarda karşılaşmış olduğu zorluklar ve kullanılan yöntemler hakkında bilgi verilmiştir. Ayrıca, Tanzanya’da Lutheran misyoner (...) cemiyetlerinin, Tanzanya Evanjelik Lutheran Kilisesi (Tanzania Evangelical Lutheran Church in Tanzania) ELCT ile tek bir kilise çatı altında toplanması ele alınmıştır. Son olarak, ELCT’nin kabul etmiş olduğu ilkeler ve Martin Luther’in öğretilerinin Afrika’daki yansımaları üzerinde durulmuştur. Makale, sadece misyonerleri ve misyonerlik faaliyetlerini değil, ayrıca muhatap olunan ve yüzyıllardır sömürgeleştirilen Afrika halkını anlamamıza da yardımcı olmaktadır. Araştırma, Lutheran misyonerliğinin Tanzanya’da başlamış olduğu 19. yüzyıl sonu ve yoğunlaştığı 20. yüzyıl ile sınırlandırılmıştır. Otto von Bismarck’ın (1815-1898) katkılarıyla gerçekleşen Berlin Konferansı sayesinde, batılı ülkelerin bayrakları ile haçları da sömürge topraklarına girmiştir. Tanzanya'da Lutheran Misyon, Johann Ludwig Krapf (1810-1881) ve Johannes Rebmann'ın (1820-1876) CMS tarafından görevlendirilmeleri sonucu başlamıştır. LMS, CMS'den 1892 tarihinde görevi devralmıştır ve Machame, Mamba, Old Moshi, Pare, Meru'da faaliyet göstermiştir. Misyon faaliyetleri süresince, savaşlar, kıtlık ve salgın, çok eşlilik, sünnet uygulaması, tanrı anlayışı gibi birçok zorlukla karşılaşılmıştır. Zorluklar, onları ortadan kaldırmaya yardımcı olacak; eğitim, sağlık, bütüncül hizmet, ortak dil (lingua franca), Kutsal Kitap çevirileri, ev ziyaretleri, yerli yardımcılar ve yerlileştirme gibi yöntemleri de beraberinde getirmiştir. Tanzanya’da LMS dışında; Katolik Kutsal Ruh Babaları (Holy Ghost Father/ Spiritanlar), Katolik Beyaz Babalar (Peres Blancs), Katolik Benediktinler, Anglikan Kilise Misyon Topluluğu (Chuch Missionary Society) CMS, Anglikan Üniversitelerin Orta Afrika Misyonu (The Universities’ Mission to Central Africa) UMCA gibi misyon grupları mevcuttur. Tanzanya'da bulunan Lutheran Misyon toplulukları, Evanjelik Lüteriyen Kilisesi (ELCT) adı altında 1963 yılında tek bir çatı altında toplanmıştır. ELCT bugün 5,2 milyon üyesi ile Tanzanya nüfusu içinde hatırı sayılır bir yere sahiptir. Bu çalışmada, deskriptif yöntem kullanılmıştır. Ulaşılabilen tüm ilk kaynaklara inilerek Lutheran misyonerler ve Tanzanya hakkında bilgi verilmiştir. Çalışmada Türkçe kaynaklara yer verilmekle birlikte yabancı kaynak kullanımına ve misyon topluluklarının bilinen kısaltmalarının kullanılmasına önem gösterilmiştir. Anahtar Kelimeler; Tanzanya, Hıristiyanlık, Misyonerlik, Lutheranizm, Leipzig Misyon Cemiyeti. (shrink)

As has often been observed, neither the thinkers of antiquity nor those of the Middle Ages exhibited a great theoretical interest in the social value or even the ethical significance of labour. Throughout this long period of history, the labour an individual had to carry out to make a living, and thus under compulsion, was understood more or less solely as a heavy burden. It signified daily toil and the state of personal dependency attaching to a lowly social rank. Consequently, (...) there was no cause to subject it to any kind of moral consideration. Indeed, as Moses Finley reports ‘[n]either in Greek nor Latin was there a word with which to express the general notion of ‘labour’ or the concept of labour as a general social function’. Famously, with the advent of modernity, the very opposite begins to become the case. In this period, in the wake of various intersecting processes of cultural revaluation and economic transformation, labour developed into a positive credential of free existence and a presupposition of social integrity: the Protestant ethic led to a gradual upgrading of the value of labour, because it was interpreted as a sign that one possessed a capacity for inner-worldly asceticism. In the course of the establishment of capitalist economic practices, the liberation of labour from personal dependency in legal terms gave rise to the idea that gainful work could henceforth be proof of a free decision, and it thus provided the precondition of individual independence. And over time, the more the intellectual union between these two revolutions was strengthened, the more it would go on to influence the cultural self-understanding of modern societies in the capitalist west: what was previously the sheer necessity of earning a daily crust was now understood as proof of social emancipation and freedom. Nobody provided a better conceptualisation of this transformed self-conception than Georg Wilhelm Friedrich Hegel, who devoted an entire chapter of his ‘Philosophy of Right’ of 1821 to the emancipatory value of labour; here, he tells us that every member of civil society ‘is somebody’ through ‘his competence’ and his ‘regular income and means of support’, i.e. possesses the social status of a full-fledged citizen, and will find ‘his honour’ in this recognised existence as a professional. (shrink)

Justice, equality, and righteousness—these are some of our greatest moral convictions. Yet in times of social conflict, morals can become rigid, making religious war, ethnic cleansing, and political purges possible. Morality, therefore, can be viewed as pathology-a rhetorical, psychological, and social tool that is used and abused as a weapon. An expert on Eastern philosophies and social systems theory, Hans-Georg Moeller questions the perceived goodness of morality and those who claim morality is inherently positive. Critiquing the ethical "fanaticism" of (...) Western moralists, such as Immanuel Kant, Lawrence Kohlberg, John Rawls, and the utilitarians, Moeller points to the absurd fundamentalisms and impracticable prescriptions arising from definitions of good. Instead he advances a theory of "moral foolishness," or moral asceticism, extracted from the "amoral" philosophers of East Asia and such thinkers as Ludwig Wittgenstein and Niklas Luhmann. The moral fool doesn't understand why ethics are necessarily good, and he isn't convinced that the moral perspective is always positive. In this way he is like most people, and Moeller defends this foolishness against ethical pathologies that support the death penalty, just wars, and even Jerry Springer's crude moral theater. Comparing and contrasting the religious philosophies of Christianity, Daoism, and Zen Buddhism, Moeller presents a persuasive argument in favor of amorality. (shrink)

In this pathbreaking study, Axel Honneth argues that "the struggle for recognition" is, and should be, at the center of social conflicts.

The theory of justice is one of the most intensely debated areas of contemporary philosophy. Most theories of justice, however, have only attained their high level of justification at great cost. By focusing on purely normative, abstract principles, they become detached from the sphere that constitutes their “field of application” - namely, social reality. Axel Honneth proposes a different approach. He seeks to derive the currently definitive criteria of social justice directly from the normative claims that have developed within Western (...) liberal democratic societies. These criteria and these claims together make up what he terms “democratic ethical life”: a system of morally legitimate norms that are not only legally anchored, but also institutionally established. Honneth justifies this far-reaching endeavour by demonstrating that all essential spheres of action in Western societies share a single feature, as they all claim to realize a specific aspect of individual freedom. In the spirit of Hegel’s _Philosophy of Right_ and guided by the theory of recognition, Honneth shows how principles of individual freedom are generated which constitute the standard of justice in various concrete social spheres: personal relationships, economic activity in the market, and the political public sphere. Honneth seeks thereby to realize a very ambitious aim: to renew the theory of justice as an analysis of society. (shrink)

One of liberalism’s core commitments is to safeguarding individuals’ autonomy. And a central aspect of liberal social justice is the commitment to protecting the vulnerable. Taken together, and combined with an understanding of autonomy as an acquired set of capacities to lead one’s own life, these commitments suggest that liberal societies should be especially concerned to address vulnerabilities of individuals regarding the development and maintenance of their autonomy. In this chapter, we develop an account of what it would mean for (...) a society to take seriously the obligation to reduce individuals’ autonomy-related vulnerabilities to an acceptable minimum. In particular, we argue that standard liberal accounts underestimate the scope of this obligation because they fail to appreciate various threats to autonomy. (shrink)

Introduces contemporary American philosophy of technology through six of its leading figures. The six American philosophers of technology whose work is profiled in this clear and concise introduction to the field—Albert Borgmann, Hubert Dreyfus, Andrew Feenberg, Donna Haraway, Don Ihde, and Langdon Winner—represent a new, empirical direction in the philosophical study of technology that has developed mainly in North America. In place of the grand philosophical schemes of the classical generation of European philosophers of technology, the contemporary American generation addresses (...) concrete technological practices and the co-evolution of technology and society in modern culture. Six Dutch philosophers associated with Twente University survey and critique the full scope and development of their American colleagues’ work, often illustrating shifts from earlier to more recent interests. Individual chapters focus on Borgmann’s engagement with technology and everyday life; Dreyfus’s work on the limits of artificial intelligence; Feenberg’s perspectives on the cultural and social possibilities opened by technologies; Haraway’s conception of the cyborg and its attendant blurring of boundaries; Ihde’s explorations of the place of technology in the lifeworld; and Winner’s fascination with the moral and political implications of modern technologies. American Philosophy of Technology offers an insightful and readable introduction to this new and distinctly American philosophical turn. Contributors are Hans Achterhuis, Philip Brey, René Munnik, Martijntje Smits, Pieter Tijmes, and Peter-Paul Verbeek. (shrink)

Der Begriff der Freiheit zeigt keinen gesicherten Tatbestand an. Vielmehr bildet er den Titel einer Problemlage. Für sie fand Hegel drastische Worte: "Über keine Idee weiß man es so allgemein, daß sie unbestimmt, vieldeutig und der größten Mißverständnisse fähig und ihnen deswegen wirklich unterworfen ist als über die Idee der Freiheit, und keine ist mit so wenigem Bewußtsein geläufig". Auch heute macht sich die Unbestimmtheit, Vieldeutigkeit und mögliche Missverständlichkeit der Freiheitsidee in der Mannigfaltigkeit der mit ihr verbundenen Probleme geltend.

Written in the 1960s, TRUTH AND METHOD is Gadamer's magnum opus. Looking behind the self-consciousness of science, he discusses the tense relationship between truth and methodology. In examining the different experiences of truth, he aims to "present the hermeneutic phenomenon in its fullest extent.

Hans Joas is one of the foremost social theorists in Germany today. Based on Joas’s celebrated study of George Herbert Mead, this work reevaluates the contribution of American pragmatism and European philosophical anthropology to theories of action in the social sciences. Joas also establishes direct ties between Mead’s work and approaches drawn from German traditions of philosophical anthropology. Joas argues for adding a third model of action to the two predominant models of rational and normative action—one that emphasizes the (...) creative character of human action. This model encompasses the other two, allowing for a more comprehensive theory of action. Joas elaborates some implications of his model for theories of social movements and social change and for the status of action theory in sociology in the face of competition from theories advanced by Luhmann and Habermas. The problem of action is of crucial importance in both sociology and philosophy, and this book—already widely debated in Germany—will add fresh impetus to the lively discussions current in the English-speaking world. (shrink)

Nähere Informationen zu diesem Buch erhalten Sie direkt vom Verlag / For further information about this title please contact Mohr Siebeck.