Get 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 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. El texto ofrece una explicación genealógica de los vínculos que unen el planteamiento kantiano con cuatro presuposiciones pragmáticas inevitables en los angeles acción comunicativa: un mundo objetivo común, los angeles responsabilidad de los sujetos racionales, l. a. validez incondicional de las pretensiones de verdad y de corrección normativa, y l. a. necesaria dependencia de justificación discursiva. Habermas destaca que los angeles "inevitabilidad" de estas presuposiciones en l. a. 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 los angeles experiencia posible, sino en el sentido gramatical de un sistema de lenguaje y un mundo de los angeles vida en el que nos hemos socializado y que, en cualquier caso, "para nosotros" es insuperable. A los angeles luz de esos nexos genealógicos se hacen patentes los puntos cruciales en los que l. a. filosofía analítica ha rechazado l. a. herencia de las "ideas" de l. a. 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, los angeles recepción crítica de Wittgenstein por parte de Dummett, y los angeles concepción del entendimiento como un intercambio discursivo de razones que propone Brandom, Habermas muestra que l. a. tradición analítica acaba llegando a unas descripciones normativas de los angeles práctica lingüística muy similares a las de su pragmática formal, de raíces confesadamente kantianas.

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Sample text

It is not that Sartre’s axiom holds no truth at all regarding what is called the ‘‘situation’’ (and like others, at the first reading of this book, as a teenager, I believed that I recognized [reconnaıˆtre] here, gratefully [avec reconnaissance], precisely my experience of said situation, while asking myself already why—a question of good sense—it was these particular individuals and not others that society arbitrarily made into Jews), but before speaking a little more about what I find a bit simple, in fact, in an analysis so necessary after all, I will raise what concerns the third person.

But you will no doubt have recognized in this heteronomous dissymmetry of the hostage that I am [de l’otage que je suis], the very traits, the universal features that Levinas gives to ethics in general, as metaphysics or first philosophy—and against ontology. There again is posed the great question of an exemplarist temptation, and we could be tempted to analyze here a configuration, which is quite French—and generational—a configuration of discourses that are, indeed, different, but all analogous in the attention they direct toward heteronomy and the subjection of Jacques Derrida .................

This non-belonging is translated, in effect, here and there, by an expression that seems to seal a 36 ................. ’’3 Beyond what one immediately perceives there (‘‘I am the worst of Jews’’), but rather, beyond, and from the outset—that is, beyond without sublating [sans rele`ve]4 the ‘‘worst’’—the formula is decided in the developments to which it calls: I am he whose exclusion completes that from which he was excluded, he who in some way, and in his way, guarantees the entire series (‘‘the Jews’’), wherein the exclusive-conclusive term or limit takes place; I include myself thus only from outside, at the end of the course, and as this singular gesture ought to be able to justify itself, all the same, by the series from which it omits itself, as it gives itself meaning on the basis of that series in stepping out of it, inclusion from without [l’inclusion du dehors] is at the same time, inevitably, an exclusion on the inside [exclusion au-dedans].

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Acción comunicativa y razón sin transcendencia by Jürgen Habermas

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