Download e-book for iPad: Acción comunicativa y razón sin transcendencia by Jürgen Habermas

By Jürgen Habermas

ISBN-10: 8449328055

ISBN-13: 9788449328053

El concepto de "presuposición idealizante" ocupa un lugar destacado en l. a. construcción de los angeles "teoría de l. a. 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 los angeles acción comunicativa: un mundo objetivo común, l. a. responsabilidad de los sujetos racionales, los angeles validez incondicional de las pretensiones de verdad y de corrección normativa, y l. a. 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 los angeles experiencia posible, sino en el sentido gramatical de un sistema de lenguaje y un mundo de l. a. vida en el que nos hemos socializado y que, en cualquier caso, "para nosotros" es insuperable. A l. a. luz de esos nexos genealógicos se hacen patentes los puntos cruciales en los que l. a. filosofía analítica ha rechazado los angeles herencia de las "ideas" de los angeles razón pura de Kant. Pero, a su vez, mediante un análisis que examina los angeles 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 l. a. tradición analítica acaba llegando a unas descripciones normativas de l. a. práctica lingüística muy similares a las de su pragmática formal, de raíces confesadamente kantianas.

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408, 409; Hegel, Lectures, vol. III, p. 499. 76 Janke W. Vom Bilde des Absolutes. Grundzüge der Phänomenologie Fichtes (Berlin: Walter de Gruyter, 1993), pp. 187–212. 77 See also Hartkopf, W. S. Die Dialektik Fichtes als Vorstufe zu Hegels Dialektik, p. 205. F. Lectures, vol. III, p. 504. (This passage is missing from the Suhrkamp edition of Hegel’s works) 79 Zhixue L. , Der Grundansatz der ersten Wissenschaftslehre Johann Gottlieb Fichtes, [pp. 111–120], p. 115. « See Giovanni, G. , Texts in the Development of Post-Kantian Idealism (New York: SUNY, 1985), p.

40 Such is the paradox of human existence. I must be in order to be, and, moreover, in order to inquire about my existence. The I can grasp itself only in retrospect, circularly. Whatever I think of is what I think of, and this implies my self-identity, I=I. Thus, the positing of the self receives no analytic explanation, but description. The principal attribute of the I is the de facto existing and de facto realized ability to posit itself. The I posits itself, and posits itself because it is.

Fichte arrives at a standpoint of tremendous importance for the entire subsequent discourse from Schelling to Marx: to be means to be active, »reason cannot even be theoretical if it is not practical; no intelligence is possible in man if he does not possess a practical capacity«45 Consciousness is coming to be in its activity. Activity is the way in which the I realizes itself. Fichte’s has a multi-step strategy. The self posits itself initially as intuition. By positing itself, the self reveals itself as active.

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Acción comunicativa y razón sin transcendencia by Jürgen Habermas


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