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The Philosophical Discourse of Modernity: Twelve Lectures (German: Der Philosophische Diskurs der Moderne: Zwölf Vorlesungen) is a 1985 book by the philosopher Jürgen Habermas, in which the author reconstructs and deals in depth with a number of philosophical approaches to the critique of modern reason and the Enlightenment "project" since Georg Wilhelm Friedrich Hegel and Friedrich ...
He argues that modern philosophical discussion has been focused on the question of deciding how reliable knowledge is possible, the field of epistemology. In his view, rationalism and empiricism were both concerned with "the metaphysical demarcation of the realm of objects and the logical and psychological justification of the validity of a ...
They originally came in contact when Habermas invited Derrida to speak at The University of Frankfurt in 1984. The next year Habermas published "Beyond a Temporalized Philosophy of Origins: Derrida" in The Philosophical Discourse of Modernity in which he described Derrida's method as being unable to provide a foundation for social critique. [49]
Specifically, they aimed to 1) illuminate the stakes of the encounter between the different practices of critical reflection, 2) evaluate some major criticisms of genealogy made in the course of the debate, and 3) offer a critical response to Habermas' position from the perspective of Foucault's practice in relation to contemporary political ...
Download as PDF; Printable version; ... Modernity and the Holocaust ... Modernization theory (nationalism) N. New World syndrome; P. The Philosophical Discourse of ...
The philosopher Jürgen Habermas, a prominent critic of philosophical postmodernism, argued in his 1985 work The Philosophical Discourse of Modernity that postmodern thinkers were caught in a performative contradiction, more specifically, that their critiques of modernity rely on concepts and methods that are themselves products of modern reason.
Modernity—based on a paradoxical uncertainty (aporia) of the world but a logical certainty of modern knowledge—gives the modern speaking subject, the knowing subject—all of us—a power so that we can do the impossible. The impossible is that Man replaces God. This replacement, of course, uses not religion but the idea of modern knowledge ...
The second part of Habermas' account traces the transition from the liberal bourgeois public sphere to the modern mass society of the social welfare state. Starting in the 1830s, extending from the late nineteenth century to the early twentieth century, a new constellation of social, cultural, political, and philosophical developments took shape.