Read e-book online Acción comunicativa y razón sin transcendencia PDF

By Jürgen Habermas

ISBN-10: 8449328055

ISBN-13: 9788449328053

El concepto de "presuposición idealizante" ocupa un lugar destacado en los angeles construcción de l. a. "teoría de los angeles acción comunicativa". En este ensayo, que constituye una importante aportación a su teoría, Habermas explica y desarrolla este concepto, reinterpretándolo, a l. a. luz de su análisis pragmático-formal, como una versión de las "ideas" kantianas una vez liberadas de su sentido transcendental. El texto ofrece una explicación genealógica de los vínculos que unen el planteamiento kantiano con cuatro presuposiciones pragmáticas inevitables en l. a. acción comunicativa: un mundo objetivo común, l. a. responsabilidad de los sujetos racionales, los angeles validez incondicional de las pretensiones de verdad y de corrección normativa, y los angeles necesaria dependencia de justificación discursiva. Habermas destaca que los angeles "inevitabilidad" de estas presuposiciones en los angeles acción comunicativa debe entenderse más en el sentido de Wittgenstein que en el de Kant, es decir, no en el sentido trascendental de las condiciones universales y necesarias de l. a. experiencia posible, sino en el sentido gramatical de un sistema de lenguaje y un mundo de l. a. vida en el que nos hemos socializado y que, en cualquier caso, "para nosotros" es insuperable. A l. a. luz de esos nexos genealógicos se hacen patentes los puntos cruciales en los que l. a. filosofía analítica ha rechazado los angeles herencia de las "ideas" de los angeles razón pura de Kant. Pero, a su vez, mediante un análisis que examina l. a. crítica de Frege al psicologismo, el principio de caridad interpretativa de Davidson, l. a. recepción crítica de Wittgenstein por parte de Dummett, y l. a. concepción del entendimiento como un intercambio discursivo de razones que propone Brandom, Habermas muestra que los angeles tradición analítica acaba llegando a unas descripciones normativas de l. a. práctica lingüística muy similares a las de su pragmática formal, de raíces confesadamente kantianas.

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Download e-book for kindle: Acción comunicativa y razón sin transcendencia by Jürgen Habermas

El concepto de "presuposición idealizante" ocupa un lugar destacado en l. a. construcción de l. a. "teoría de l. a. acción comunicativa". En este ensayo, que constituye una importante aportación a su teoría, Habermas explica y desarrolla este concepto, reinterpretándolo, a l. a. luz de su análisis pragmático-formal, como una versión de las "ideas" kantianas una vez liberadas de su sentido transcendental.

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4 The disenchantment of nature and the enlightenment challenge to the established orthodoxies in social, political and religious life did not automatically produce a new authority able to take the place of traditional authorities. The cultivation of an alternative and unifying authority was the great challenge of the enlightenment project, without which a malaise of scepticism and nihilism might be the only outcome of the undermining of established authority. Only reason was put forward as capable of giving any meaning or structure to the natural world and human life itself.

Heidegger and the Critique of the Subject A number of figures challenged this ordering and unifying of the world in its enlightenment and idealist trajectory. Nietzsche and Kierkegaard are the towering nineteenth-century critics of enlightenment and German idealist thought. Both of them are central to rendering problematic many of modernity’s ideals. Nietzsche in particular is essential to the development of the poststructuralist counter-narrative to the standard modern philosophical self-understanding and especially in the development of the form this alternative mode of philosophical inquiry takes.

In knowing itself as this knowing that conditions all objectivity, the subject is, as this knowing, the absolute itself. (Heidegger 1998: 325) Hegel develops Kant’s apperceptive subject, about which we will have more to say shortly. In apperception experience is necessarily framed by the structure of human cognition such that there is no way in which the object can be considered as contributing anything salient to the objectivity of experience. The objectivity, or what can be claimed to be known of any object, is necessarily conceptual and the product of human mindedness.

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Acción comunicativa y razón sin transcendencia by Jürgen Habermas


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