Results found: 2

Search results

Search:
in the keywords: DISCOURSE ETHICS

Sort By:

Limit search:

BEYOND DOGMA AND IDEOLOGY: THE APEL'S CONCEPT OF CRITICAL SOCIAL SCIENCES (Poza mezhi dohmy ta ideolohii: kontseptsia krytychnykh sotsialnykh nauk K.-O. Apelia)

100%

Viedrov O.

Філософська Думка

2009

issue 4

136-145

An idea of principle inferiority of language, of language as a carrier of many defects which defeat an adequate cognition and adequate communication, appears to be not only philosophical but also cultural generality. Instead of this, the author makes an attempt to clarify the mutual reference of language and ideology, as well as to elucidate offered in K.-O. Apel's teaching recipes of rectification of ideological curvatures of language. The article is aimed at relating twofold architectonics of discourse to the threefold doctrine of academic disciplines within the framework of Apel's transcendental pragmatics. Critical social studies have some features both of the transcendental language game and of particular empirical language games. So they do not intrinsically belong neither to the first nor to the latter. Therefore, architectonics of discourse needs revising in order to reserve place for critical social studies.

The coordination of communicative action

75%

Sik D.

Szociologiai Szemle (Sociological Review)

2008

vol. 18

issue 1

3-32

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.

Refine search results

1 Szociologiai Szemle (Sociological Review)

1 Філософська Думка

1 2009

1 2008

1 Sik D.

1 Viedrov O.

Search results

BEYOND DOGMA AND IDEOLOGY: THE APEL'S CONCEPT OF CRITICAL SOCIAL SCIENCES (Poza mezhi dohmy ta ideolohii: kontseptsia krytychnykh sotsialnykh nauk K.-O. Apelia)

The coordination of communicative action