Kysymys siitä, onko tiede ja voiko se olla arvovapaata, on herättänyt vilkasta ja jopa kiivastakin keskustelua. Erityisen polttava tämä kysymys on ihmistieteissä. Yhdessä ääripäässä on kuva tieteellisestä tutkimuksesta kaikenlaisten eettisten ja yhteiskunnallisten kysymysten yläpuolella olevana intressittömänä toimintana. Toisessa päässä on väite, ettei tiede voi koskaan olla arvovapaata vaan että tieteellinen tutkimus ja sen tulokset ovat läpeensä arvojen värittämiä. Näiden välille mahtuu monenlaisia maltillisempia välittäviä kantoja.

After describing the disorder of psychopathy, I examine the theories and the evidence concerning the psychopaths’ deficient moral capacities. I first examine whether or not psychopaths can pass tests of moral knowledge. Most of the evidence suggests that they can. If there is a lack of moral understanding, then it has to be due to an incapacity that affects not their declarative knowledge of moral norms, but their deeper understanding of them. I then examine two suggestions: it is their deficient (...) practical reason or their stunted emotions that are at fault. The evidence supports both explanations. I conclude with an overview of the debate concerning whether they are morally or legally responsible for their actions. (shrink)

'Ethics of Behavior Control. A new foundation' Do we need a new ethics? Or even an 'ethics of behavior control'? Partly founded by Immanuel Kant, but no longer valid in all its aspects? If there are values and norms, which of them can survive the so called "decay of values"? And if there are limits of ethcis, for example caused by (social) system conditions, arises the question of how to legitimate new ethical challenges and demands. Last not least: Can ethics (...) be absorbed by anthropology and / or philosophy of history? (shrink)

In 1968, Jürgen Habermas claimed that, in an advanced technological society, the emancipatory force of knowledge can only be regained by actively recovering the ‘forgotten experience of reflection’. In this article, we argue that, in the contemporary situation, critical reflection requires a deliberative ambiance, a process of mutual learning, a consciously organised process of deliberative and distributed reflection. And this especially applies, we argue, to critical reflection concerning a specific subset of technologies which are actually oriented towards optimising human cognition. (...) In order to create a deliberative ambiance, fostering critical upstream reflection on emerging technologies, we developed the concept of a mutual learning exercise. Building on a number of case studies, we analyse what an MLE involves, both practically and conceptually, focussing on key aspects such as ambiance and expertise, the role of ‘genres of the imagination’ and the profiles of various ‘subcultures of debate’. Ideally, an MLE becomes a contemporary version of the Socratic agora, providing a stage where multiple and sometimes unexpected voices and perspectives mutually challenge each other, in order to strength-en the societal robustness and responsiveness of emerg-ing technologies. (shrink)

Life sciences and emerging technologies raise a plethora of issues. Besides practical, bioethical and policy issues, they have broader, cultural implications as well, affecting and reflecting our zeitgeist and world-view, challenging our understanding of life, nature and ourselves as human beings, and reframing the human condition on a planetary scale. In accordance with the aims and scope of the journal, LSSP aims to foster engaged scholarship into the societal dimensions of emerging life sciences (Chadwick and Zwart 2013) and via this (...) thematic series, the journal provides a podium for authors who intend to address concrete issues from a ‘continental philosophical’ perspective, which may in- clude (post)phenomenology, hermeneutics, dialectics, (post)structuralism, psychoanalysis, critical theory and similar approaches. The series aims to contribute to a diagnostics of the present and a prognostics of the future, focusing on critical normative challenges (such as embodiment, intimate technologies, social justice, biopower, nanomedicine, human enhancement and the anthropocene) and building on the work of key authors such as Hegel (1830), Heidegger (1953, 1953/1954), Bachelard (1938), Canguilhem (1975), Lacan (1966, 1969-1970/1991), Habermas (1968), Serres (1972), Foucault (1969), Žižek (2006/2009), Stiegler (2010), Sloterdijk (2001, 2009) and others, but targeting con- crete up-to-date events and case studies against the backdrop of broader developments within the techno-scientific culture. (shrink)

In this essay, I first analyze the extension of hermeneutical interpretation in the Heideggerian sense to products of contemporary technology which are components of our “lifeworld”. Products of technology, such as airplanes, laptops, cellular phones, washing machines, or vacuum cleaners might be compared with what Heidegger calls the “Ready-to-hand” (das Zuhandene) with regard to utilitarian objects such as a hammer, planer, needle and door handle in Being and Time. Our life with our equipment, which represents the “Ready-to-hand” in Heidegger's sense (...) of the word, is determined by temporalization (Zeitigung) which cannot be separated and isolated from the wholeness of things in the world. In the second part of my paper, I explore the positive achievement of material hermeneutics (Don Ihde) with regard to its extension to technoscience and the discussion of how such hermeneutics can contribute to the preservation of our threatened lifeworld, but also to explore the possibilities of how technical inventions, medical innovations could improve our way of life. (shrink)

The purpose of this paper is to inquire whether the paradigma-approach, developed by Thomas S. Kuhn, is able to serve as a useful instrument for the analysis of the dynamics of economic theory. The first part contains a discussion of the rational reconstruction of Kuhns idea, which was formulated by Sneed and Stegmüller. This discussion centers around the question, whether rationality alone can be the only criterion for scientific work. In order to introduce the specific conditions under which economic science (...) takes place, the paradigma-approach has to be extended. This extension has to take account of the non-scientific determination of scientific work. In this connection normal science and scientific revolutions have a concrete function in a process in the course of which non-scientific claims are transformed into scientific norms. (shrink)

The first part of the essay tries to show that Davidson's explanation of irrationality in terms of a fragmentation of the mind is not compatible with interpretationist premises of his own theory. Instead of adopting the conception of two semi-autonomous departments of the mind, I argue for an explanation of strong forms of irrationality based on two kinds of contentful mental states: functionally individuated representational states and states whose content depends on a rationalizing interpretation. Akrasia – as a form of (...) irrationality caused by mental states that are not propositionally transparent – seems to fit neatly into that picture. (shrink)

ABSTRACTAs a comment on the debate between Dave Elder-Vass and Leigh Price, I propose a dialogue between Bhaskar and Habermas. If we could introduce critical realism into critical theory, we might...

Vryheid is naas regverdiging een van die belangrikste temas van die Reformatoriese teologie. Luther se geskrif 'Oor die vryheid van 'n Christenmens' is een van sy hoofgeskrifte. In hierdie geskrif beskryf hy die vryheid van die innerlike en die uiterlike mens. Die innerlike mens is vry en niemand se onderdaan nie. Die uiterlike mens is weer elke ander mens se onderdaan en dienskneg. Die Christen dien sy medemens deur die liefde. Luther se verstaan van naasteliefde word vanuit ander geskrifte toegelig. (...) Johannes Calvyn se verstaan van vryheid volgens sy 'Institusie' van 1559 word ook bespreek. Daar word op die groot ooreenstemming tussen Luther en Calvyn gewys. Die verskille tussen die twee Reformatore is minimaal. Calvyn het egter wel groter aandag aan die adiafora-vraagstuk gegee. Daar word ook deurgaans na Philipp Melanchthon se invloed op Calvyn gewys. Die relevansie van die vryheidsvraagstuk lê nie in die instrumentalisering van die Christelike vryheid nie, maar in die hernude bestudering van die klassieke tekste met die bedoeling om die belangrike reformatoriese motiewe te herontdek. Hierdie motiewe is relevant - ook in ons samelewing. (shrink)

Die voortgesette proses van implementering van nuwe materiaal wat gebruik word vir katkisasie in die Nederduitsch Hervormde Kerk van Afrika vertoon 'n besondere trajek. Die proses het, in terme van geloof, begin met die formalisering van sowel die geloofsbegrip as die beskrywing van die inhoud van geloof. Dit is voortgesit deur 'n proses van die objektivering van die inhoud van geloof tot feite wat geleer kan word en is uiteindelik voltrek deur die implementering van 'n pragmatiese opvoedkundige doelwit waarin geloof (...) bloot 'n middel tot 'n doel geword het. Die trajek kan kortliks soos volg beskryf word: • Die Heidelbergse Kategismus Geloof is die aanneming van die beloftes van God wat vertroue in die lewende God skep. • 'Kortbegrip': Geloof is sekere kennis van God en sy beloftes en 'n hartlike vertroue dat al my sondes om Christus ontwil vergewe is. • Die belydenis van die Hervormers: Ek glo in God beteken dat ek al my vertroue op God stel en Hom op sy woord neem. • Geloofsleer: Geloof is kennis van die Woord van God en vertroue in die God van die Woord. • Geloof en Lewe 11: Geloof is die toe-eiening van kenbare geloofoorleweringe wat in die Bybel opgeneem is. Die kerk kan daarom kinders deur 'n proses van kategese begelei tot geloofsvolwassenheid. Vandag is die uitgangspunt van katkisasie en die motivering daarvoor in die Nederduitsch Hervormde Kerk van Afrika die oortuiging dat die kerk kinders deur 'n proses van kategese tot godsdienstige volwassenheid kan lei. Van Selms se kategismus pas nie in die trajek wat hier beskryf word nie. Die Nederduitsch Hervormde Kerk van Afrika sou vandag heeltemal anders gelyk het as meer as een generasie van die lidmate van die Kerk aan hierdie kategeseboek blootgestel was. (shrink)

Martin Luther het as monnik getwyfel of hy ooit genoeg goeie werke sou kon doen en daarom nie genade by God sou kon vind nie. Danksy sy noukeurige bestudering van Paulus se briewe het hy ontdek dat God, die Vader van Jesus Christus, nie die toornige God is wat net wil straf nie, maar die barmhartige Vader is wat genade wil betoon. Die boodskap oor God se barmhartigheid sien Luther saamgevat in die begrip 'geregtigheid van God'. God se geregtigheid bestaan (...) in sy wil om sondes te vergewe sodat gelowiges voor Hom as geregverdigde mense kan bestaan. In hierdie hoofstuk word God se drie gestaltes van geregtigheid verduidelik aan hand van die drie gestaltes van sonde. Aangesien daar voortdurend misverstand is oor Luther se erns jeens goeie werke, word daar in diepte aandag gegee aan die samehang tussen geloof en werke in sy denke. Die vraagstelling word toegespits op die doen van liefde. Daar word daarop gewys dat Luther se betoog daarop neerkom dat slegs persone wat goeie bome gemaak word, in die doen van die liefde kan volhard. (shrink)

Summary Research is regarded as transformations of complexes composed of knowledge, problems and (hardware and software) instruments. Sequences of such transformations are embedded in human settings in which they are given directions. Problems and the work of solving them are divided into empirical and theoretical ones. In an advanced science like physics empirical and theoretical work are interrelated by means of flows of problem-generating information. Empirical and theoretical researchers work also on problems of their own making. Residuals of knowledge which (...) cannot be systematized at the same rate as it is produced as well as clashes between new and old knowledge are potential starting points of new lines of research. (shrink)

Considering the German idea of Bildung, I argue that it is a central concern of Habermas. First, he criticized the idea of being educated as a sign of innate abilities, emphasizing instead the significance of the social conditions of the upbringing. Subsequently, inspired by Adorno, he performed an analysis of Bildung, based on critique of ideology, in The Structural Transformation of the Public Sphere. The basic critique is that Bildung is too tightly connected to societal dominance, but still the ideal (...) holds some truth. His comments on Bildung over the subsequent years are sparse. However, in Knowledge and Human Interest he works his way out of the framework of philosophy of consciousness, which results in the Theory of Communicative Action, and with this approach he can discuss Bildung in relation to discourse ethics and the role of the university. In this new version, Bildung finally becomes crucial to Habermas' political philosophy in Between Facts and Norms. (shrink)

In this article, I consider the moment where speech becomes violent because it wants to name at any price - something that can be felt as a desire in speech, a tension of creation and destruction. I discuss Habermas' theory of communicative action and the propositional conception of truth that underpins it. That conception of truth can be contrasted to the theory of truth as event, as it has been developed by Alain Badiou. A similarity between Badiou's theory of truth (...) and the latent utopianism of Adorno's negative dialectics shows that, for contemporary philosophy, the first phase of Frankfurt School theorising remains important. A philosophy that is able to 'motivate and guide the will' (Habermas) needs to include a non-propositional conception of truth; only with a non-propositional conception of truth can we articulate what is involved in communicative violence and come to understand what the place of what cannot be said is, in thought as well as in private, social and political life. (shrink)

In this paper I develop a theory of Weltanschauungen (world- views). A judgment belongs to a Weltanschauung if it represents reality simultaneously in three dimensions: the descriptive- cognitive dimension (true/false), the ethical-practical dimension (right/wrong), and the esthetic-emotive dimension (beautiful/ugly). It is a crucial anthropological function of Weltanschauungen that they coordinate human perception and action in all these three dimensions (this idea goes to Ernst Topitsch). Different Weltanschauungen differ from each other in the weight of importance which they attach to each (...) of these three dimensions. Therefore I suggest to classify Weltanschauungen according to their position within a triangle, the so-called Weltanschauungsdreieck, whose vertices represent these three dimensions. In sections 1-3 my analysis of Weltanschauungen is based on general epistemological and anthropological reections, drawing on the philosophical and scientific literature. My sections 4-6 make use of Robert Musil's impressing novel \The man without qualities", in which Musil explores Weltanschauungen by literary methods: at hand of the major figures of his novel he brings Weltanschauungen into being, lets them develop, reconstructs them, parodises them and finally deconstructs them. In the final section I show how a variety of typical bipolarities of Weltanschauungen (such rational vs. intuitive, passive versus active, etc.) can be analyzed within the Weltanschauungsdreieck. (shrink)

Among others, the term problem plays a major role in the various attempts to characterize interdisciplinarity or transdisciplinarity, as used synonymously in this paper. Interdisciplinarity is regarded as problem solving among science, technology and society and as problem orientation beyond disciplinary constraints. The point of departure of this paper is that the discourse and practice of ID have problems with the problem. The objective here is to shed some light on the vague notion of problem in order to advocate a (...) specific type of interdisciplinarity: problem-oriented interdisciplinarity. The outline is as follows: Taking an ex negativo approach, I will show what problem-oriented ID does not mean. Using references to well-established distinctions in philosophy of science, I will show three other types of ID that should not be placed under the umbrella term problem-oriented ID : object-oriented ID, theory-oriented ID, and method-oriented ID. Different philosophical thought traditions can be related to these distinguishable meanings. I will then clarify the notion of problem by looking at three systematic elements: an undesired state, a desired state, and the barriers in getting from the one to the other. These three elements include three related kinds of knowledge: systems, target, and transformation knowledge. This paper elaborates further methodological and epistemological elements of problem-oriented ID. It concludes by stressing that problem-oriented ID is the most needed as well as the most challenging type of ID. (shrink)

In this article, we take a novel approach to analysing English sentencing remarks in cases of women who kill. We apply computational, quantitative, and qualitative methods from corpus linguistics to analyse recurrent patterns in a collection of English Crown Court sentencing remarks from 2012 to 2015, where a female defendant was convicted of a homicide offence. We detail the ways in which women who kill are referred to by judges in the sentencing remarks, providing frequency information on pronominal, nominative, and (...) categorising naming strategies. In discussion of the various patterns of preference both across and within these categories, we remark upon the identities constructed through the references provided. In so doing, we: quantify the extent to which members of the judiciary invoke patriarchal values and gender stereotypes within their sentencing remarks to construct female defendants, and identify particular identities and narratives that emerge within sentencing remarks for women who kill. We find that judges refer to women who kill in a number of ways that systematically create dichotomous narratives of degraded victims or dehumanised monsters. We also identify marked absences in naming strategies, notably: physical identification normally associated with narrativization of women’s experiences; and the first person pronoun, reflecting omissions of women’s own voices and narratives of their lived experiences in the courtroom. (shrink)

Judging Gadamer’s theoretical stance is a complicated matter, and his ontological hermeneutics is usually regarded as a text-centered theory of understanding. Through an analysis of the phenomenological premises from which his theories take off, however, we can clearly see his reader-centric stance. On the basis of this stance some cease to seek for the original intention of the author or the original meaning of the text, which ineluctably leads to the ignorance of an understanding methodology. As far as people’s intentional (...) understanding is concerned, however, the important as well as essential task is still that of striving for a certain kind of understanding that is relatively correct, with universally effective methodology as its necessary prerequisite. What is more, herein lies the significance of the epistemology of hermeneutics. This article aims to re-insert a sense of methodology after hermeneutics went through a period of ontological reflection, and hence clarify that it is of necessity that hermeneutics resumes its text-centric methodological stance. (shrink)

The aim of this article is to discuss the objection of vicious circularity concerning the relation between the Phenomenology of Spiritand the Science of Logic. My argument is articulated in three stages: in the first place, I will provide a historical reconstruction of the debate and I will try to neutralize the objection of vicious circularity; in the second place, I will examine the latest positions of the Hegel-Forschungabout the issue of a possibly reciprocal presupposition between the PhG and the (...) SL; in the third place, I will analyze the meaning of a virtuous circularity, by showing its inner relation to a dynamic conception of systematicity. (shrink)

In this paper I want to show that a main theme of Neurath’s philosophical work was the formulation of a radically empiricist theory of science. His approach, dubbed "encyclopedism", can be characterized by the following five theses: scientific knowledge is (1) fallible, (2) pluralistic, (3) holistic, (4) can be systematized only locally, and (5) does not give us a faithful description of the real world. (4) is to be considered as the most original thesis of encyclopedism and is discussed in (...) detail. (shrink)

Taking as its exegetic point of departure Peirce's outline of a semiotic theory of cognition from the mid 1890s, this paper explores the relevance of this outline to a theory of learning and also to a broader, normative vision of education. Firstly, besides providing for fallibilism in philosophical inquiry Peirce's outline accords with critical strategies of his fellow pragmatists, such as William James's detection of the ‘psychologist's fallacy’ and John Dewey's rejection of the ‘philosophical fallacy’. It is pointed out that (...) this merit of Peirce's outline is due to his abstract and often neglected notion of a prespecialised scientific intelligence. Secondly, the paper shows that Peirce's semiotic approach to prescientific learning processes conditioning all kinds of theoretical activity may indeed complement James's and Dewey's contributions: giving careful attention to the work of linguistic and paralinguistic signs in such learning processes Peirce's analysis captures indexical and iconic aspects, as well as symbolic aspects of linguistic interaction and experientially constrained dialogue. Following Peirce's analysis the paper considers how the iconicity of linguistic structure, ostensive acts and the practical situatedness of language use are pre‐conditions of experiential learning in every day life as well as in scientific learning. It is also shown how this semiotic analysis is connected with Peirce's important notion of abduction. Finally, it is pointed out that a broader vision of education may issue from Peirce's semiotic analysis and that such a vision would emphasise that the life experience of individuals entering educational institutions should be made to bear on the objectives as well as the teaching practices of educational institutions. (shrink)

Taking as its exegetic point of departure Peirce's outline of a semiotic theory of cognition from the mid 1890s, this paper explores the relevance of this outline to a theory of learning and also to a broader, normative vision of education. Firstly, besides providing for fallibilism in philosophical inquiry Peirce's outline accords with critical strategies of his fellow pragmatists, such as William James's detection of the ‘psychologist's fallacy’ and John Dewey's rejection of the ‘philosophical fallacy’. It is pointed out that (...) this merit of Peirce's outline is due to his abstract and often neglected notion of a prespecialised scientific intelligence. Secondly, the paper shows that Peirce's semiotic approach to prescientific learning processes conditioning all kinds of theoretical activity may indeed complement James's and Dewey's contributions: giving careful attention to the work of linguistic and paralinguistic signs in such learning processes Peirce's analysis captures indexical and iconic aspects, as well as symbolic aspects of linguistic interaction and experientially constrained dialogue. Following Peirce's analysis the paper considers how the iconicity of linguistic structure, ostensive acts and the practical situatedness of language use are pre‐conditions of experiential learning in every day life as well as in scientific learning. It is also shown how this semiotic analysis is connected with Peirce's important notion of abduction. Finally, it is pointed out that a broader vision of education may issue from Peirce's semiotic analysis and that such a vision would emphasise that the life experience of individuals entering educational institutions should be made to bear on the objectives as well as the teaching practices of educational institutions. (shrink)

This paper points out the way in which ‘educational’ and ‘communicative action’ are to be related. It is shown that earlier attempts to put Habermas’ ideas to use have led to a dead end because they do not realize clearly that the new basic notion introduced by Habermas, namely ‘communicative action’, is the expression of a ‘communicative turn’. It is argued that Habermas' concept expresses a radical new attempt to grasp the intersubjective character of social action. Next implications of this (...) communicative turn for the concept of education as a social praxis are indicated. Education can be conceived of as a praxis responding to the vulnerability of a communicative self. (shrink)

Este artículo emprende un cotejo de textos pertenecientes a tres periodos diferentes del pensamiento de Habermas y defiende que existe una conexión genealógica entre la concepción de la racionalidad procedimental con las ideas de la esfera pública burguesa y de la situación ideal de habla. Además de examinar el contenido normativo de la racionalidad procedimental asentado en las “reglas de la razón”, el artículo explora algunas de las implicaciones de la dimensión pública de las idealizaciones inevitables y contrafácticas de los (...) discursos racionales. (shrink)

Social science research, whether observational or interventional, is confronted with situations where the dignity of participants and respect for cultural practices can be seriously affected. The aim of this article is twofold. Firstly, we will reflect on the ethical challenges facing social science research with special consideration of research in contexts of vulnerability. Secondly, we will propose the Kantian sense of respect as a normative framework to guide social science research.

With the creation of the European Higher Education Area, universities are undergoing a significant transformation that is leading towards a new teaching and learning paradigm. The competencies approach has a key role in this process. But we believe that the competence approach has a number of limitations and weaknesses that can be overcome and supplanted by the capabilities approach. In this article our objective is twofold: first, make a critical analysis of the concept of competence as it is being used (...) in higher education, identifying its limitations and weaknesses; and second, present the potential of the capabilities approach for higher education and review its complementarity to the competence approach.We begin with a brief characterisation of the capabilities approach and its implications for education. Then we examine some implications of the competencies approach in higher education and the reasons that led us to choose the DeSeCo proposal for comparison with the capability approach. We then go on to compare the two approaches, addressing 1) the aims of education and 2) the concept of competence and capability. Finally, we address the implications of incorporating the capabilities approach in learning and teaching in higher education. (shrink)

The multidisciplinary provenance of bioethics leads to a variety of discursive styles and ways of reasoning, making the discipline vulnerable to criticism and unwieldy to the setting of solid theoretical foundations. Applied ethics belongs to a group of disciplines that resort to deliberation rather than formal argumentation, therefore employing both factual and value propositions, as well as emotions, intuitions and other non logical elements. Deliberation is thus enriched to the point where ethical discourse becomes substantial rather than purely analytical. Caution (...) must be exercised to avoid this formal permissiveness from accepting empty and incorrigible statements that are but flatus voci since they can neither be supported nor falsified. It is therefore suggested that deliberation in bioethics should comply with three sets of conditions: (1) Be understandable, truthful, honest and pertinent, as suggested by communicative ethics; (2) Allow for second order, thick judgements as suggested by pragmatism; (3) Abide by additional criteria as here proposed: Doxastic propositions should be bolstered by a cognitive element; statements should be specific and proportional to the issue at hand, and they should be arguable and coherent. (shrink)

Debates about scientific (though rarely about otherforms of) knowledge, research policies or academic trainingoften involve a controversy about whether scientificknowledge possesses just “instrumental” value or also “intrinsic” value. Questioning this common simpleopposition, I scrutinize the issues involved in terms of agreater variety of structural types of values attributableto (scientific) knowledge. (Intermittently, I address thepuzzling habit of attributing “intrinsic” value to quitedifferent things, e.g. also to nature, in environmentalethics.) After some remarks on relevant broader philosophicaldebates about scientific knowledge, I pave a (...) path throughthe (terminological) thicket of structural types of values. Our initial simple opposition is shown to conflate thedistinctions intrinsic/extrinsic and instrumental (or justuseful)/final. Next, I consider the value(s) of knowledgeand knowing in general and their possible value components(like the values of truth and justifiedness). After havingdiscussed the types of value of everyday knowledge,especially its functional and constitutive value (notionsintroduced earlier), I argue that these can or should alsobe attributed to scientific knowledge, thus departing fromboth objectivist and sociological views of science. One could say that I offer a certain defense of theintrinsic value of scientific knowing (and the inherentvalue of scientific knowledge) and some importantdifferentiations of its “instrumental values”. I alsocaution (in relation with my puzzle) against drawing hastymoral conclusions. (shrink)

L'interet de Habermas pour lamodernitédont traite son dernier livre, le tourne vers les travaux de Foucault. Celui-ci aurait mis en évidence, dès l'Histoire de la folie, ce qu'il y a de nouveau sous le ciel de la rationalité moderne. Dans plusieurs chapitres consacrés à Foucault, Habermas esquisse une critique qui s'inspire substantiellement des travaux de Fink-Eitel, Fraser, Honegger, Rippel et Münkler, Dreyfus et Rabinow et de Honneth. Cette critique est radicale et prend pour cible la présumée théorie du pouvoir de (...) Foucault, les impasses où conduisent les instructions méthodologiques qu'il entend observer pour reconstruire l'histoire recente des sciences humaines, ainsi que les thèses au sujet du rapport entre les pratiques discursives et les pratiques non discursives, plus exactement les dispositifs de pouvoir dans lesquels les sciences humaines se trouvent intégrées. Bien que Foucault n'ait jamais développé une telle théorie du pouvoir et qu'il dise n'avoir jamais voulu l'élaborer, on doit constater avec Habermas que le thème du pouvoir est pourtant omniprésent, et que le concept de pouvoir doit ëtre considéré comme une notion centrale dans son oeuvre. (shrink)

In this, the first of two articles outlining a theory of communicative competence, the author shows how the requirements of such a theory are to be found in an analysis not of the linguistic competence of a native speaker, but of systematic distortion of communication of the kind postulated by psychoanalytic theory. The psychoanalyst's hermeneutic understanding of initially incomprehensible acts and utterances depends on the explanatory power of this understanding, and therefore rests on theoretical assumptions. After a preliminary delineation of (...) the range of incomprehensible acts and utterances dealt with in psychoanalysis, the author presents an account of psychoanalysis as linguistic analysis. He then explicates the key theoretical assumptions underlying the analytical procedure, in particular those relating to the notion of ?scenic understanding?, and concludes by indicating the place of explanatory understanding in a theory of communicative competence. (shrink)

Este artigo tem como pretensão reconstituir o argumento da interpretação crítica de Habermas sobre a filosofia nietzschiana, focando, sobretudo, o posfácio, escrito em 1968, a uma coletânea de textos de Nietzsche sobre teoria do conhecimento. A minha intenção é apresentar a gênese da interpretação, dezessete anos mais tarde, em o Discurso Filosófico da Modernidade, (1985), onde Nietzsche é apontado, por Habermas, como sendo o ponto de inflexão (Drehscheibe) da modernidade, que gerou, dessa forma, “um discurso irracional, metafisicamente desfigurado”, base da (...) pós-modernidade. Porém, como o posfácio é contemporâneo da obra Conhecimento e Interesse, (1968), na qual há um capítulo dedicado a Nietzsche que, em muito o complementa, resolvi utilizar este material com o objetivo de me auxiliar nesta interpretação. (shrink)

ABSTRACT: Though Habermas explicitly rejected psychoanalysis as a model for a critical theory of society, it seems to have continued to shape his thought beyond the publication of Knowledge and Human Interests. The conceptual framework underlying his more recent social theory would also be indebted to the psychoanalytical paradigm. This thesis is developed through the idea of the pathology of society, which represents the cornerstone of a specifically critical theory of society. In his demonstration, the author establishes a structural relationship (...) between psychical and social organization, and between individual pathology and the diagnostic of modern societies. (shrink)

An explicit philosophy and meta-philosophy of positivism, empiricism and popperianism is provided. Early popperianism is argued to be essentially a form of empiricism, the deviations from empiricism are traced. In contrast, the meta-philosophy and philosophy of an evolutionary naturalistic realism is developed and it is shown how the maximal conflict of this doctrine with all forms of empiricism at the meta-philosophical level both accounts for the form of its development at the philosophical level and its defense against attack from nonrealist (...) quarters. Following an earlier article on realism of similar theme (Synthese 26 (1974), 409) this paper then further explores the ramifications of a thoroughgoing realist position. (shrink)

Börje Holmberg; A Paradigm for Research in Education, Journal of Philosophy of Education, Volume 16, Issue 1, 30 May 2006, Pages 19–33, https://doi.org/10.1111/.