By J. M. Bernstein
Interpreting around the entire variety of Habermas' paintings, this ebook strains the advance of the speculation of communicative cause from its inception to its defence opposed to postmodernism. Bernstein's analyses are regularly challenge targeted and thematic instead of textual, making this an enormous contribution to the serious literature on Habermas.
Reviews:
'Bernstein's striking e-book is now additionally crucial interpreting for an individual desirous about Habermas's pondering and its implications for modern social and political theory' - Radical Philosophy
'One of the easiest books but on Habermas.' - Dr N Stevenson, Sheffield college --This textual content refers back to the Paperback edition.
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Extra info for Recovering Ethical Life: Jürgen Habermas and the Future of Critical Theory
Example text
However, ifI am right, we should not read them (the very late writings of Horkheimer are, perhaps, an exception) as meaning to contrast a fallen present with a utopian future forever beyond intelligible re ach or description, and as hence departing utterly from a materialist conception of history . Rather , what their analyses all call into question is a unilinear , developmental conception ofhistory in which the future would emerge directly out of a pregnant, conflicted actuality with people acting only as midwives in the creation of their own future selves.
Without the notion of dass functioning as a kind of hermeneutical key to both the definitive structure of society and the practical collective identity of the groups within it, providing thereby the idea of a perfect mapping of economic structure onto social identity, then the idea of a praxial repetition of an unfolding historical logic disappears, and with it the logicallinking of theory and practice. Second, and more important given the familiar slant of the first line of objection, there is an equivocation in the very idea that theory must have a 'praxial dimension'.
Ironie statement, then, rehearses a logic of illusion. Third, while not denying what freedom and meaning remain, Adorno wants to contend, as a component of a logic of illusion, that beeause these items are embedded in processes indifferent to them, then they must substantively partake of their opposite, making them real and illusory at the same time. Irony henee involves the holding together of these opposites. Finally, all this together is meant to disabuse us of the idea that historical change can intelligibly occur through the direet and politieal acquisition of centres of power, sinee while 23 RECOVERING ETHICAL LIFE there remain power and domination, power has no straightforwardly identifiable locus.
