By Kenneth MacKendrick
This booklet argues that J?rgen Habermas’ severe concept may be productively built through incorporating a much broader realizing of myth and mind's eye as a part of its perception of communicative rationality and communicative pathologies. on condition that which means is generated either linguistically and performatively, MacKendrick argues that hope and delusion needs to be considered as constitutive features of intersubjective kin. His objective is to teach that Habermasian social thought may well plausibly renew its more and more severed ties with the early severe idea of the Frankfurt institution by way of taking account of those positive factors of perform existence, hence concurrently rekindling the relevance of the approximately forgotten emancipatory purpose in his prior paintings and rejuvenating an emphasis at the modern critique of cause. This innovative new study will be of curiosity to these concentrating on the early writings of Habermas, the writings of the Frankfurt university, and the relation among severe thought, hermeneutics, and psychoanalysis.
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Extra resources for Discourse, Desire, and Fantasy in Jurgen Habermas' Critical Theory (Studies in Philosophy)
Starting with Bacon’s understanding of knowledge, Horkheimer and Adorno write, “Knowledge, which is power, knows no limits, either in its 20 Discourse, Desire, and Fantasy in Jürgen Habermas’ Critical Theory enslavement of creation or in its deference to worldly masters . . Technology is the essence of this knowledge. ”39 Accordingly, exploitation and enslavement are carried out in the name of science and progress, and subjection to these processes is understood as a form of salvation, liberation from the cruelty of natural existence.
42 Anything that cannot be grasped in its immediacy or manipulated with impunity is to be feared, destroyed, escaped, or imitated. Everything perceived of as external to the subject must be tamed, including the undisciplined subject itself: the incommensurable is cut off. 43 This is indicative of the weakness of the ego to enact rational thought and make distinctions between external and internal reality, the capacity to apprehend the object without controlling it, and its strength, the power required to repress its own constitution and continually turn away or keep something at a distance.
Each of these reformulations on the part of Habermas are accomplished through his critique of the limitations of Horkheimer, Adorno, and Marcuse. For this reason it is necessary to carefully consider precisely those points which may have been glossed over quickly. 1 Arguing that the sciences and social sciences have become estranged from their legitimate tasks, Habermas attempts to situate questions of epistemology within the realm of genuine human interests. 2 The concept of knowledge free from human interests, Habermas argues, is an ideological remnant of idealism, privileging an instrumental attitude toward all things at the expense of practical concerns and desires.
Discourse, Desire, and Fantasy in Jurgen Habermas' Critical Theory (Studies in Philosophy) by Kenneth MacKendrick