Rhetoric in the public sphere and the discourse of law and democracy

Hohmann, Hanns

doi:10.1080/00335639809384224

Cited by 5 publications

(2 citation statements)

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“…Indeed, “what is directly followable” cannot be equated with what can be logically deduced from or rationally justified with the indicative sentences that are characteristic of the Habermasian “validity claims.” Rather, the audience/readers are “pulled at by a far more compelling part of our human make‐up than our intellectual presumptions and expectations” (Gallie, , p. 45). Habermas's preoccupation with the “communicative liquification” of the symbolic space (Alexander, , p. 70) leaves us only with an impoverished understanding of how culture changes over time (Peters, , p. 565; see also Hohmann, ).…”

Section: Beyond Justification: Social Performance As Critiquementioning

confidence: 99%

“…Rather, the audience/readers are "pulled at by a far more compelling part of our human make-up than our intellectual presumptions and expectations" (Gallie, 1964, p. 45). Habermas's preoccupation with the "communicative liquification" of the symbolic space (Alexander, 1991, p. 70) leaves us only with an impoverished understanding of how culture changes over time (Peters, 1993, p. 565; see also Hohmann, 1998).…”

Section: Beyond Justification: Social Performance As Critiquementioning

confidence: 99%

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Social Performance as Cultural Critique: Critical Theory beyond Bourdieu and Habermas

Kim

2018

J Theory Soc Behav

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Although Bourdieu and Habermas concur that a critical reconstruction of the lay practice must be able to help people emancipate themselves from the social forces that are beyond their recognition, they take a radically different tack to achieve that goal. In the first part of this paper, I will bring Bourdieu to a “virtual dialogue” with Habermas and show why Bourdieu's method of “participant objectivation” should be abandoned in favor of Habermas's theory of “virtual participation”. In the second part, after examining how Habermas uses his theory of virtual participation to criticize Garfinkel's ethnomethodology, I will show why Habermas's theory of virtual participation fails to accomplish what it professes to do. In the third part, by recounting the history of child abuse, I shall argue that the critique of the traditional practice of child beating was made possible not through the exchanges of validity claims about child beating as Habermas would argue but through the performance of narratives that re‐describe the “meaning” of child beating in terms that made the traditional practice of child beating look inhuman, unbearable and horrible. Keywords critical theory, participant objectivation, virtual participation, validity claim, social performance, Narrative.

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Section: Beyond Justification: Social Performance As Critiquementioning

confidence: 99%

Section: Beyond Justification: Social Performance As Critiquementioning

confidence: 99%