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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 ...
The philosopher Jeffrey Abramson compared Knowledge and Human Interests to Herbert Marcuse's Eros and Civilization (1955), Norman O. Brown's Life Against Death (1959), Philip Rieff's Freud: The Mind of the Moralist (1959) and Paul Ricœur's Freud and Philosophy (1965). He wrote that these books jointly placed Freud at the center of moral and ...
One common conception of modernity is the condition of Western history since the mid-15th century, or roughly the European development of movable type [68] and the printing press. [69] In this context the modern society is said to develop over many periods, and to be influenced by important events that represent breaks in the continuity. [70 ...
According to Habermas, the "substantive" (i.e. formally and semantically integrated) rationality that characterized pre-modern worldviews has, since modern times, been emptied of its content and divided into three purely "formal" realms: (1) cognitive-instrumental reason; (2) moral-practical reason; and (3) aesthetic-expressive reason.
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.
From January 2009 to December 2012, if you bought shares in companies when Charles O. Rossotti joined the board, and sold them when he left, you would have a -19.0 percent return on your investment, compared to a 53.1 percent return from the S&P 500.
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 ...
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