Habermas: An Intellectual Biography

Specter, Matthew

doi:10.1017/cbo9780511763083.001

Cited by 11 publications

(14 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…In 1983, the SPD suffered its worst electoral defeat in more than two decades, and the new Chancellor, Helmut Kohl, successfully won approval of the missiles by a wide margin. 3 While the implications for party politics of the so-called Euromissile Debate were enormously significant in West German history (Kohl's ascendance is now known as "the turn" [Die Wende] in FRG government), it is critical for the purposes of this essay because the public reaction to the missiles set the context for Habermas's first discussion of civil disobedience. In addition to spelling doom for the SPD, the placement of NATO missiles in West Germany prompted the largest demonstrations in the history of the state, including a 250,000-strong protest in Bonn on October 10, 1981.…”

Section: Civil Disobedience and Deliberative Democracymentioning

confidence: 99%

“No-Saying” in Habermas

2011

View full text Add to dashboard Cite

Habermas’s paradigm of communicative action is usually taken to be pretty much dominated by consensus, “Yes-saying.” What if this were a radically one-sided perception? We take up this unorthodox position by arguing that “no-saying” in this paradigm is typically overlooked and underemphasized. To demonstrate this, we consider how negativity is figured at the most basic onto-ethical level in communicative action, as well as expressed in civil disobedience, a phenomenon to which Habermas assigns the remarkable role of “touchstone” ( Prufstein) of constitutional democracy. Once the importance of no-saying is drawn out, the paradigm looks distinctly less hostile to dissensus and agonism in democratic life.

show abstract

Section: Civil Disobedience and Deliberative Democracymentioning

confidence: 99%

“No-Saying” in Habermas

2011

View full text Add to dashboard Cite

show abstract

“…Further work needs to make more detailed comparisons among the theoretical contributions which may at first sight seem far removed from Mead, Peirce, Wiley and Singer. I believe, for example, that a detailed study of Parsons' theories could usefully amplify the value of a semiotic approach not only to the social psychology of the self, but also to sociology and anthropology generally (Dorfman 1948;Durkheim 1995;Geertz 1980;Lidz 2001;Trevino 2001;Lamont 2000;Specter 2010). The articles in this special issue of The American Sociologist clearly indicate that Wiley (1994) and the thinkers he leans on (Mead 1934;Peirce 1991) are worth studying both for their own intrinsic interest and for the theoretical ideas that can be translated into empirical research projects and commentaries on political correctness (Bakker 2010g Legisigns (Signs which have been "legislated," agreed upon by a "community") *This modified version of one aspect of Peirces categories and signs is based in part on Nöth (1995) and http://en.…”

Section: Resultsmentioning

confidence: 99%

The ‘Semiotic Self’: From Peirce and Mead to Wiley and Singer

Bakker

2011

Am Soc

View full text Add to dashboard Cite

Norbert Wiley (1994) provides a synthesis of Peirce's and Mead's views on the self. The Peirce-Mead ideal type model of the self involves the I and the me as well as the I and the you. Hence, at each moment we are a combined "me-I-you" in past, present and future. Milton Singer (1989) discovers the semiotic self through his anthropological research, but does not apply the concept as rigorously as one might hope. Peirce's triadic epistemology and Pragmatism is explored to frame his contribution to the semiotic self. His categories of Firstness, Secondnes and Thirdness are briefly considered. Some anecdotal information about the self in Indic Civilization is discussed. It is argued that the INSOR model can be useful. The key is to move beyond Cartesian notions and to see the semotic self as a "semiotic object," always subject to interpretation by the person engaged in symbolic interaction and exchange.

show abstract

“…For those interested in secondary literature on Habermas, some decent overviews of his work include The Critical Theory of Jürgen Habermas (McCarthy ), A Cambridge Companion to Habermas (White ), Habermas: A Critical Reader (Dews ), Jürgen Habermas: A Philosophical Political Profile (Matustik ), Habermas: A Very Short Introduction (Finlayson ), Habermas: Introduction and Analysis (Ingram ), Habermas: An Intellectual Biography (Specter ), and Habermas: Key Concepts (Fultner 2011). It is worth noting that with the exception of two essays in Fultner's text (pp.…”

Section: A Thinker In/on the Public Spherementioning

confidence: 99%

“…Habermas's own formative experiences include grappling with the legacy of Nazism as a member of the so‐called '58ers generation, and the struggles for a constitutional democracy in the Bonn Republic (1949–1990) (Matustik , pp. 1–198; Specter , pp. 27–86).…”

Section: From the Frankfurt School To The Idea Of Postmetaphysical Phmentioning

confidence: 99%

“…Between Facts and Norms is Habermas's () definitive contribution to political theory, which helped to popularize the idea of deliberative democracy. As Matthew Specter observes, Habermas began writing this 500‐plus page work in 1985, while he was working out his theories of postmetaphysical thinking and discourse ethics (Specter , p. 171). Crucially, this text brings together Habermas's long‐standing interest in the public sphere (Calhoun ) with questions of law and constitutional democracy.…”

Section: Deliberative Democracy and The Rise Of The Post‐secularmentioning

confidence: 99%

See 1 more Smart Citation

Habermas and Religion

Sheedy

2016

Religion Compass

View full text Add to dashboard Cite

At 86, Jürgen Habermas remains one of the most influential living social philosophers in the world. Since the 9/11 attacks, he has focused on the problem of religion in the public sphere and helped to popularize the term ‘post‐secularism’. Despite this recent shift in his work, religion has always been a theme in his complex critical theory. In this paper, I trace the ways in which Habermas has situated religion over the span of his career, including significant shifts, and the ways in which his theory has been taken up by others. In conclusion, I point toward some directions for future engagement with his work in the study of religions.

show abstract

Habermas: An Intellectual Biography

Cited by 11 publications

References 0 publications

“No-Saying” in Habermas

“No-Saying” in Habermas

The ‘Semiotic Self’: From Peirce and Mead to Wiley and Singer

Habermas and Religion

Contact Info

Product

Resources

About