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Status kategorii pracy w krytycznej teorii działania komunikacyjnego. Kontrowersje wokół Jürgena Habermasa interakcyjnego pojęcia pracy

100%
Nowak K.
Filo-Sofija
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2005
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vol. 5
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issue 5
221-242
EN
In this article I investigate the question of normative devaluation of the category of work, which took place in Jürgen Habermas’ critical theory of communicative action. As it turned out, his redefinition of the concept of work was only a part of a broader shift in the area of Critical Theory, that is, a shift from production paradigm (but not work paradigm) to the communication paradigm. In this context I want to show, that the reconceptualization of work was based on the thesis about the end of the work-based society. Next, I am going to present a new critical framework which enabled Jürgen Habermas to make a diagnosis of contemporary condition of the social category of work. Finally, I will argue that the category of work proposed by Jürgen Habermas – despite an opinion of the author of the Theory of communicative action – still possesses – unrealized emancipatory potential.
2
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Filozofia Jürgena Habermasa jako wyraz zapominania o sobie i wspólnocie. Konsekwencje nadmiernego uniwersalizowania filozofii

100%
Lorenc W.
Filo-Sofija
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2006
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vol. 6
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issue 6
153-170
EN
The task of the article is to show the consequences of the understanding of philosophy by Jürgen Habermas, one of the most outstanding philosophers of our time. Some limitations in his philosophy appear in his utterances on the problems of man related to the possibilities offered by the recent achievements in genetics. As a philosopher he seems to be very distant from the reality of human existence. He proposes to cultivate a pure philosophy, striving first of all to ensure a universality for its solutions. This way he narrows the tasks confronting modern philosophy; besides, he wants to answer the questions concerning the humankind in a way valid for all times, making absolute the legal and constitutional frame being now in force.
3

POZNÁMKY K HABERMASOVÝM VÝCHODISKÁM KOMUNIKAČNEJ TEÓRIE KONANIA

88%
Sedová T.
Filozofia (Philosophy)
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2012
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vol. 67
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issue 9
743 – 750
EN
The paper deals with J. Habermas’ communication theory which is a synthesis of the Anglo-Saxon linguistic philosophy (Austin, Searle, Grice) and the continental philosophical tradition (Weber, Kohlberg, Apel). The stress is put on the re-articulation of Weberian motifs (rationality, rationalization) and the so called validity claim of the intelligibility of speech, truth, correctness and authenticity.
4
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MODERNÍ DEMOKRACIE MEZI ČESKOU FILOSOFIÍ A KRITICKOU TEORIÍ

88%
Šimsa M.
Annales Scientia Politica
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2022
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vol. 11
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issue 1
31 - 39
EN
The paper reflects on the concept of modern democracy as we encounter it in Czech philosophy, specifically in the work of Masaryk and his interpreters and critics, i.e. especially Rádl and Patočka, then in critical theory, focusing especially on the work of Habermas, and then in the work of Arnason, where we trace his inspiring political philosophical movement between Czech philosophy (Masaryk, Patočka, Kosík) and critical theory in both its German (Marx, Max Weber, Habermas) and French versions (Lefort, Castoriadis) and his creative critical dialogue with Eisenstadt. Modern democracy is not fundamentally different from liberal democracy, but more emphasizes autonomy, emancipation, its socially imaginary and critically creative dialogical participation.
5
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HABERMAS V KONTEXTE FILOZOFIE VZDELÁVANIA ALEBO NAČO EŠTE FILOZOFIA (V PEDAGOGIKE)?

88%
Marchevský P.
Annales Scientia Politica
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2014
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vol. 3
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issue 1
26 – 37
EN
The submitted work has the ambition to get involved in the present discourse of education in the area of neoliberalism. Referring to the work of J. Habermas Wozu noch Philosophie?, the work attempts to present the topical nature of the legacy of this German sociologist and philosopher in the outlines discourse of neoliberal education. The work also attempts to map and confront opinions of current authors concerning applicability of Habermas’s ideas in the given discourse. The work also focuses on aspects of the discourse in the form of issues related to marketization and public interest in education.
6

FENOMÉN ĽUDSKEJ DÔSTOJNOSTI, JEJ POJEM A VZŤAH K ĽUDSKÝM PRÁVAM

88%
Sedová T.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 5
317 – 332
EN
The article deals with the issue of human dignity with regard to its relationship to the idea of human rights. The study is based on Arendt's understanding of human dignity as a normative expression of the position of man as a member of the political order and analyses the phenomenon of dignity and its transformation in the history of ideas, especially in connection with the concept of person. Special focus is on Kant’s approach and on the challenges for the thus formulated concept of human dignity with regard to the de-transcendentalization of Kant's autonomy and freedom in Habermas’s intention.
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ŽIVOT V ZÓNE BIOMOCI. ETICKÝ A BIOPOLITICKÝ DISKURZ O TRANSHUMANIZME

75%
Tomašovičová J.
Filozofia (Philosophy)
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2014
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vol. 69
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issue 6
461 – 471
EN
The papers´ focus is on the idea of modern technological human enhancement. On one hand it tries therapeutically to correct the biological defects of humans, and intentionally to create and enhance their abilities on the other. The issue is approached from two perspectives: ethical and bio-political. The explorations derive from Habermas ´s analyses of ethical discourse, which have been influenced by new technologies. It is shown in bio-political context based on Foucault´s descriptions of bio-power, that human life, though permanently given attention by political power, has been so far approached mainly from the biological perspective. The biological, however, without being more deeply rooted and socially acknowledged, is often easily misused by totalitarian decision-makers. Important consequences follow from both of these perspectives.
8

TVOR VĚŘÍCÍ JEST ŘEČI PLN: VÝZVA HERMENEUTIKY PRO TEOLOGICKOU ANTROPOLOGII

75%
Širka Z.
Verba Theologica. Teologický časopis
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2023
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vol. 22
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issue 1
70 – 88
EN
This study focuses on the ways in which people live in speech and how speech becomes their home. It shows how through speech one expresses existential questions, how speech can grasp the search and finding of the good, the true, the beautiful, how speech formulates the question for God, how it asks for God’s name. At a deeper and more fundamental level, then, it traces speech as that which speaks to us, dealing with the relationship of speech and understanding, the possibilities of communication, dialogue, and, finally, how we can bear witness in speech to that which is inexpressible. The study takes inspiration from the ideas of (theological) hermeneutics, especially those of Hans-George Gadamer (1900–2002), which we use in the context of theological anthropology to show its relevance to how humans understand themselves and the world around them, how they understand God, and how they speak about themselves in relation to God.
9

The coordination of communicative action

75%
Sik D.
Szociologiai Szemle (Sociological Review)
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2008
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vol. 18
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issue 1
3-32
EN
The following essay aimes at answering two questions. The first one concerns the formal character of the critical basis of the Habermasian social theory. Due to the fact that the Habermasian theory already presupposes a democratic institutional background and certain maxims that can not be deduced from the formal pragmatic analysis of language, the author argues that its critical basis contains substantive elements. In the second part of the essay he explains one of these elements. This element can be deduced from an immanent problem of the Habermasian social theory. Habermas introduces the notion of communicative action as the coordinating mechanism of social actions. It is needed only if the cooperation gets stuck because of the actors' different defmition of the situation. The communicative action itself is, however, a social action, as well. So the question proposes itself: what mechanism may put it back on track if it gets stuck? With other words: how can the coordination of communicative action be achieved? In a default situation, the coordination of social actions is assured by the lifeworld, so the problem of coordinating communicative actions is inseparable from the problem of the lifeworld. In The Theory of Communicative Action Habermas differentiates the lifeworlds by their level of rationality openness. Accordingly, the blocking of communicative action may be traced back to the different rationality levels of the actors; and the coordination of communicative action may be described as the elimination of this difference. So the author introduces the coordination of communicative action basically as a process of 'reflectivization'. In the course of the elaboration of the notion of 'reflectivization' he takes into account both Habermas's early and late works. Finally using the results of the discourse ethics and the democratic theoretical writings, he concludes that the coordination of communicative action may be described as a relearning of action-coordination on a higher level of moral development.
10

Habermas' self-correction

75%
Dombos P.
Szociologiai Szemle (Sociological Review)
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2007
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vol. 17
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issue 1-2
3-15
EN
Differences between some sentences in the original German text of 1981 and their English translation of 1984 were found in Volume 1 of Habermas's opus magnum. It turned out to be an accurate self-correction of Habermas, which created there a concise summary of the teleological aspects of his speech act theory. This improved the linguistic devotion of his argument, but weakened the practical, social influence of his theory of communicative action. Some other topics within the vast secondary literature on Habermas are also touched: the meanings of the key term 'Verstandigung' ('Understanding'), problems around the validity claims, the formal, procedural character of his theory, i.e. the lack of substantive, causal factors. The latter traits and - behind them - Habermas's close connection with the dominant philosophical trend of the 'linguistic turn' (Rorty 1967) are supposed to have led to the fact that Habermas's theory has failed to fulfil possible hopes about social mobilization effects in the late 20th century. Yet, Habermas's theory has vast significance. Besides complementing the 'paradigm of production' with the one of communicative interaction, enriching the notion of modem democracy, highlighting the significance of interpersonal social networks through the elaboration of the 'lifeworld' concept, Habermas's work in providing theoretical foundations to the problem of modernity is of key importance. Through analysing 'the unfinished project of modernity, of the Enlightenment', whose contemporary defects 'can only be made good by further enlightenment', Habermas sums up the essence of our age of globalization, of capitalism. He provides a program for all social scientific workshops still following the paradigm of historical progress and working for a developed, humane and democratic society, but sometimes being on the defensive today. The extension and supplementation of Habermas's theory of modernity, with a 'social turn' (Roderick 1986) and a 'causal turn' are being proposed.
11

THE CRITIQUE OF COMMUNICATIVE REASON. COMMUNICATIVE ACTION AND PERSONAL IDENTITY (A kommunikativ esz kritikaja. Kommunikativ cselekves es szemelyes identitas)

75%
Sik D.
Szociologiai Szemle (Sociological Review)
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2009
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vol. 19
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issue 3
43-63
EN
The following essay is aimed at confining the scope of The Theory of Communicative Action apropos of the problem of personal identity. For Habermas the notion of personal identity may be derived directly from the conclusions of his social theory: it is the specific part of the lifeworld (the meanings connected to the self) reproduced via communicative action. As communicative action is the mechanism of social integration as well, it is impossible to describe theoretically a personal identity that is distinct from the social in the Habermasian approach. This problem is solved in the paper with the help of Foucault's ideas on social power and subjectivation. Foucault introduces a constitutive dimension of power: he originates the modem subject from the individualization of power relations. By examining the subject in its opposition to social power, he offers an opportunity to describe a personal identity that is distinct from the social. In the author's opinion, by approaching to the concept of communicative action from a Foucaultian perspective, certain elements of power in the series of speech acts (that is certain dogmatic language uses) may be introduced as the expressions of the opposition against the logic of action coordination referring to the contours of personal identity. These dogmatic language uses may be specified based on the Kohlbergian-Habermasian ideas on moral development. In these cases the dogmatic language use does not require emancipation as it refers to personal identity, in this sense it reveals the limits of the scope of communicative rationality. In the final part of the paper the recognition-theoretical presuppositions of personal identity are introduced.
12

THE STRUCTURE OF NIKLAS LUHMANN'S THEORY

63%
Brunczel B.
Tarsadalomkutatas (Social Science Research)
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2007
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vol. 25
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issue 3
297-320
EN
There are more factors that make especially difficult to understand Niklas Luhmann's theory of society, e.g. its extraordinarily abstract and at the same time unusual language, some theoretical decisions that are surprising in the light of sociological tradition and the complicated interdependence between the parts of his theory. All of these can imply the danger of misinterpretation. In his paper the author endeavours to give an interpretative framework that through exploring the structure of Luhmann's theory and through revealing the efforts for theory-constitution lying behind it contributes to the elimination of these difficulties.The assumption underlying this is that the strange and un-understandable points of his theory are strange and un-understandable only separately, but if we reveal the inherent interdependences of Luhmann's theory and the inducements of its elaboration then all of them will lose these unusual characters. In fact Luhmann's theoretical efforts and theory-constituting aims are those things that in consequence of their grandiosity and radicalism are unusual in the field of social sciences; and the real key to the resolution of strangeness and un-understandability is to understand these efforts and aims. The author is going to perform this task by means of exploring five questions, i.e. analyzing (1) Luhmann's theoretical aim, (2) the circularity of his theory, (3) the abstraction levels of his theory, (4) the explanative power of his theory and (5) his theory's relation to philosophy. His paper's aim is not to defend or to criticize this theory; he will leave the questions concerning its assessment unanswered. What he would like to reach is that we leave the right questions unanswered.
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