By Jürgen Habermas
El concepto de "presuposición idealizante" ocupa un lugar destacado en l. a. construcción de los angeles "teoría de los angeles 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 l. a. 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 los angeles necesaria dependencia de justificación discursiva. Habermas destaca que l. a. "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 l. a. 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 los angeles filosofía analítica ha rechazado los angeles 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, l. a. 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 los angeles 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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Additional info for Acción comunicativa y razón sin transcendencia
In the preface to the second edition of the Critique of Pure Reason, Kant famously defends his effort to limit the reach of the subject’s knowledge in terms of its capacity for faith in God or absolute otherness. , the prejudice that without criticism reason can make progress in metaphysics, is the true source of all unbelief conflicting with morality, which unbelief is always very dogmatic” (Kant 1998: 117). Kant critiques reason’s tendency to overreach and try to know what falls beyond its Hegel as Marxist 37 bounds, because in doing so it eliminates the possibility for faith and in the process does irreparable harm to our moral being.
2 According to this way of approaching Hegel’s thought, the absolute, the seemingly ultimate retreat from political contestation, functions as an indirect political imperative. Slavoj Žižek’s importance as a reader of Hegel stems from his ability to avoid both the dichotomization that occurs in Lukács and the sense of a political imperative that Rose imagines, and yet to sustain Hegel’s importance as a political thinker. In fact, the fundamental idea animating Slavoj Žižek’s prodigious theoretical output is not a new version of psychoanalytic Marxism but a reconception of Hegel’s philosophy as the basis for politics.
Or, to put it back into Hegel’s terms, if substance wasn’t subject from the beginning, subjectivity could never have emerged. The difficulty is not overcoming the subject’s alienation but even recognizing the alienation of substance itself – the fact that substance is already subject. Marx’s fatal assumption, as Žižek sees it, lies in the faith that he has in the means of production, which is akin to a faith in God. Marx assumes that the proletarian revolution will simply let free the means of production previously hampered by capitalist relations of production.
Acción comunicativa y razón sin transcendencia by Jürgen Habermas