By Jürgen Habermas
Countervailing tendencies mark the highbrow tenor of our age the unfold of naturalistic worldviews and non secular orthodoxies. Advances in biogenetics, mind examine, and robotics are clearing the best way for the penetration of an target medical self-understanding of folks into lifestyle. For philosophy, this pattern is linked to the problem of medical naturalism. while, we're witnessing an unforeseen revitalization of non secular traditions and the politicization of non secular groups internationally. From a philosophical point of view, this revival of spiritual energies poses the problem of a fundamentalist critique of the rules underlying the fashionable Wests postmetaphysical figuring out of itself.
The stress among naturalism and faith is the primary topic of this significant new ebook by means of Jrgen Habermas. at the one hand he argues for a suitable naturalistic knowing of cultural evolution that does justice to the normative personality of the human brain. nonetheless, he demands a suitable interpretation of the secularizing results of a means of social and cultural clarification more and more denounced by means of the champions of non secular orthodoxies as a old improvement extraordinary to the West. those reflections at the enduring value of faith and the bounds of secularism lower than stipulations of postmetaphysical cause set the scene for a longer therapy the political importance of spiritual tolerance and for a clean contribution to present debates on cosmopolitanism and a structure for foreign society.
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Additional info for Between Naturalism and Religion: Philosophical Essays
Marshall (New York: Continuum, 1993). ” in “Sein, das verstanden werden kann, ist Sprache”: Hommage an Hans-Georg Gadamer (Frankfurt am Main: Suhrkamp, 2001), pp. 89–99. 44 The Constitution of Norm-governed Thought This image is misleading in two respects. To begin with, it suggests that truth can be conceived as idealized warranted assertibility; and this in turn is assessed in terms of a consensus arrived at under ideal conditions. But a proposition is agreed to by all rational subjects because it is true; it is not true because it could be the content of a consensus reached under ideal conditions.
In everyday practice we are at once participant and observer and we discover that many assertions are not motivated by good reasons. From this empirical point of view, the accountability of communicative actors is no less a counterfactual presupposition than Kant’s idea of freedom. Yet oddly enough, for the acting subjects themselves this empirical knowledge loses its contradictory character as they perform their actions. The contrast between the objective knowledge of an observer and the performatively engaged knowledge of an actor is of no significance in actu.
27–68. 36 The Constitution of Norm-governed Thought intersubjectivity among interlocutors. A fact about some object must be stated and, if necessary, justified before others who can object to my assertion. The particular demand for interpretation arises because we cannot disregard the world-disclosive character of language, even when we use it descriptively. 20 Interlocutors can achieve mutual understanding across the divides separating lifeworlds because, in presupposing a shared objective world, they orient themselves toward the claim to truth, that is, to the unconditional validity they claim when they make a statement.