The Philosophical Discourse of Modernity

This critique of French philosophy and the history of German philosophy is a tour de force that has the immediacy and accessibility of the lecture form and the excitement of an encounter across national cultural boundaries as Habermas takes up the challenge posed by the radical critique of reason in contemporary French postmodernism.
The Philosophical Discourse of Modernity is a tour de force that has the immediacy and accessibility of the lecture form and the excitement of an encounter across, national cultural boundaries. Habermas takes up the challenge posed by the radical critique of reason in contemporary French poststructuralism. Tracing the odyssey of the philosophical discourse of modernity, Habermas's strategy is to return to those historical "crossroads" at which Hegel and the Young Hegelians, Nietzsche and Heidegger made the fateful decisions that led to this outcome. His aim is to identify and clearly mark out a road indicated but not taken: the determinate negation of subject-centered reason through the concept of communicative rationality. As The Theory of Communicative Action served to place this concept within the history of social theory, these lectures locate it within the history of philosophy. Habermas examines the odyssey of the philosophical discourse of modernity from Hegel through the present and tests his own ideas about the appropriate form of a postmodern discourse through dialogs with a broad range of past and present critics and theorists. The lectures on Georges Bataille, Michel Foucault, Jacques Derrida, and Cornelius Castoriadis are of particular note since they are the first fruits of the recent cross-fertilization between French and German thought. Habermas's dialogue with Foucault—begun in person as the first of these lectures were delivered in Paris in 1983 culminates here in two appreciative yet intensely argumentative lectures. His discussion of the literary-theoretical reception of Derrida in America—launched at Cornell in 1984—issues here in a long excursus on the genre distinction between philosophy and literature. The lectures were reworked for the final time in seminars at Boston College and first published in Germany in the fall of 1985.
Jürgen Habermas is Professor Emeritus of Philosophy at the University of Frankfurt and Professor of Philosophy at Northwestern University. He was recently awarded the 2004 Kyoto Prize for Arts and Philosophy by the Inamori Foundation. The Kyoto Prize is an international award to honor those who have contributed significantly to the scientific, cultural, and spiritual betterment...
- 上一篇: 物理化学(第六版)上册
- 下一篇: 你所不知道的那些事儿
-
快下雨吧2012-09-05我最喜欢的H著作之一。翻译很烂。他把这本书涉及的每个人都归到philosophy of consciousness里。唯二有两个人,我还存疑点:Hegel和Derrida。Hegel,H承认他早期还是有intersubjectivity思想的。D么,H没读懂,在批Culler呢!
-
塌鼻子加缪2022-09-10我读过最难读的书…………和最厚的书……Derrida的of grammatology节选在课堂上教授讲解着读的,都没觉得难,这本简直难到天际;看到短评第一建议读德文,if only I can read German,读英文版的确很torture
-
DAVID2022-05-07新颖的批判来自于新颖的角度
-
怎样都好啦2022-08-27Heidegger picks the objectifying thought of the modern sciences as his point of departure; Bataille, the purposively rational behavior of the capitalist enterprise and of the bureaucratized state apparatus as his. The one, Heidegger, investigates the basic ontological concepts of the philosophy of consciousness in order to lay bare the will to technical control of objectified processes as the underlying impulse governing the train of thought from Descartes to Nietzsche. Subjectivity and reification distort our view of the unmanipulable. The other, Bataille, investigates the imperatives to utility and efficiency, to which work and consumption have been ever more exclusively subordinated, in order to identify within industrial production an inherent tendency toward self-destruction in all mo...
-
怎样都好啦2022-08-27“尼采对现代性的批判在两条路线上被发扬光大,怀疑主义科学家试图用人类学、心理学和历史学等方法来揭示权力意志的反常化、反动力量的抵抗,以主体为中心的理性的兴起等等, 就此而言,巴塔耶、拉康、福科堪称是尼采的追随者;比较内行的形而上学批判若则采用一种特殊的知识,把主体哲学的形成一直追溯到前苏格拉底,就此而言,海德格尔德里达可谓步了尼采的后尘” (113)。
-
怎样都好啦2022-08-27“Like all who leap out of the dialectic of enlightenment, Nietzsche undertakes a conspicuous leveling. Modernity loses its singular status; it constitutes only a last epoch in the far-reaching history of a rationalization initiated by the dissolution of archaic life and the collapse of myth. In Europe, Socrates and Christ, the founders of philosophical thought and of ecclesiastical monotheism, mark this turning point: "The tremendous historical need of our unsatisfied historical culture, the assembling around one of the countless other cultures, the consuming desire for knowledge-what does all this point to, if not to the loss of myth, the loss of the mythical home? (87)"
-
英文原版
-
英文原版
-
英文原版
-
英文原版
-
英文原版
-
英文原版
-
英文原版
-
英文原版