Theory and Practice, by Jürgen Habermas
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Theory and Practice, by Jürgen Habermas
Ebook PDF Theory and Practice, by Jürgen Habermas
Theory and Practice is one of Habermas's major works and is widely recognized as a classic in contemporary and social and political theory.
Through a series of highly original historical studies, Habermas re-examines the relations between philosophy, science and politics. Beginning with the classical doctrine of politics as developed by Aristotle, he traces the changing constellation of theory and practice through the work of Machiavelli, More, Hobbes, Hegel and Marx. He argues that, with the development of the modern sciences, politics has become increasingly regarded as a technical discipline concerned with problems of prediction and control. Politics has thus lost its link with the practical cultivation of character, that is, with the praxis of enlightened citizens.
Theory and Practices includes a major re-assessment of Marx's work and of the status of Marxism as a form of critique. In an important concluding chapter Habermas examines the role of reason and the prospects for critical theory in our modern scientific civilization.
Theory and Practice, by Jürgen Habermas- Amazon Sales Rank: #1059299 in eBooks
- Published on: 2015-10-06
- Released on: 2015-10-06
- Format: Kindle eBook
Review a It is not altogether easy to assess the work of a scholar whose professional competence extends from the logic of science to the sociology of knowledge, by way of Marx, Hegel, and the more recondite sources of European metaphysical tradition... At an age when most of his colleagues have painfully established control over one corner of the field, he has made himself the master of the whole, in depth and breadth alike.a George Lichtheim
Review 'It is not altogether easy to assess the work of a scholar whose professional competence extends from the logic of science to the sociology of knowledge, by way of Marx, Hegel, and the more recondite sources of European metaphysical tradition.... At an age when most of his colleagues have painfully established control over one corner of the field, he has made himself the master of the whole, in depth and breadth alike.' George Lichtheim
Language Notes Text: English, German (translation)
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5 of 5 people found the following review helpful. A Good Introduction To A Great 20th Century Thinker By Gunlover Jurgen Habermas is truly one of the great political thinkers of the 20th Century. In his book "Theory and Practice," Habermas explores the human sciences and role that human interests have in their development. It is Habermas' contention that the so-called "value-free" character of the human sciences (e.g. economics, sociology, psychiatry, etc.) represents a false assumption of neutrality and objectivity.In "Theory and Practice", Habermas asserts that normative valuations are embedded within the theoretical assumptions of the human sciences. In Habermas' words, "The interest in attaining control over society initially invested in the cognitive initiative of scientific theories interferes with the simultaneous interest in society `in-itself.' Therefore, a prior understanding originating in interested experience always infiltrates the fundamental concepts of the theoretical system" (p. 210).Basically, Habermas asserts that knowledge and interest are inseparable. "[W]e are practically interested in society. For even if we place ourselves (fictitiously) outside the social interrelationships of life in order to confront them, we still remain part of them, even in the act of insight, as subject and object in one" (p. 210).From a philosophical perspective, Habermas rejects the Cartesian notion of a solipsistic ego comprehending itself apart from exterior phenomena. In his book, Habermas goes into a brief but succinct discussion of Hegel and his treatment of the subject/object dichotomy. Habermas praises Hegel's recognition that the "I" does not represent "the reflection of the solitary `I' on itself" (p. 152). Instead, the "I" understands itself "in terms of formative processes, namely the communicative agreement of opposing subjects; it is not the reflection as such which is decisive, but rather the medium in which the identity of the universal and the individual is formed" (p. 152).This "communicative agreement" is rooted in language, or "regimes" of linguistic discourse. Language not only provides a basis for intersubjective communication, but also expresses the common norms and interests of a culture. In the interest of self-preservation, language implicitly expresses the cultural norms and standards valued by a society. Individuals not only evaluate themselves according to these cultural interpretations, but also utilize this value-loaded language to understand different individuals and groups.For Habermas, "theory" as espoused by the human sciences does not reflect an ahistorical, a priori understanding of how humans behave. Instead, theory acts to justify the technical controls enforced by contemporary bureaucratic society for the manipulation of human behavior. The language of theory is rooted not in pure knowledge, but in the values and expectations of embodied within the discourse of a particular society.This dense discussion of language and intersubjectivity underlies Habermas' assertion that it is impossible to develop a theory of human behavior apart from and exterior to the linguistic discourse rooted in the interests of a particular society. Instead, the most that can be expected from theory is a recognition that any theoretical presuppositions concerning human behavior are based upon discursive valuations that attempt to justify political practice in light of interpretive assumptions. In short, it is impossible to separate theories from the practical interest of societal preservation. Or, in Marxian terms, the preservation of a particular economic class.Habermas' "Theory and Practice" provides a valuable introduction to this great philosopher's approach to the human sciences. Highly recommended!
0 of 0 people found the following review helpful. HABERMAS’S “SYSTEMATIC INVESTIGATION OF THE RELATIONSHIP BETWEEN THEORY AND PRAXIS” By Steven H Propp Jürgen Habermas (born 1929) is a German philosopher and sociologist who is one of the leading figures of the Frankfurt School. He wrote many books, such as The Theory of Communicative Action, Volume 1: Reason and the Rationalization of Society, The Theory of Communicative Action, Volume 2: Lifeworld and System: A Critique of Functionalist Reason, The Structural Transformation of the Public Sphere, Truth and Justification, The Philosophical Discourse of Modernity, Moral Consciousness and Communicative Action, etc.He wrote in the Introduction to this revised edition of the original 1971 book, “In the preface to the first German edition I held out the prospect of a systematic investigation into the relationship between theory and praxis. I have not progressed much beyond this announcement of intent but this does not mean that since that time I have neglected this theme. On the contrary, my published work since then shows that the problem has in no way relaxed its hold on me. This new edition… presents a welcome opportunity for me to ascertain in a retrospective view … where the studies I have undertaken up to this point have led me… The investigations collected in this volume, in which the orientation has been predominantly historical, were to develop the idea of a theory of society conceived with a practical intention, and to delimit its status with respect to theories of different origins.” (Pg. 1)He outlines, “a tendency had developed which is to be extensively investigated in this volume: the attempt to explain why the ideas of the bourgeois revolution necessarily had to remain ideology, and could only be realized by those who, due to their position in the process of production and the experience produced by their class conditions, would have the disposition to see through bourgeois ideology.” (Pg. 27)He suggests, “In the face of various sectarian enterprises, one might point out today that in advanced capitalism changing the structure of the general system of education might possibly be more important for the organization of enlightenment than the ineffectual training of cadres or the building of impotent parties. With this I only wish to state that these are empirical questions which must not be prejudged. There can be no meaningful theory which per se, and regardless of the circumstances, obligates one to militancy. In any event, we can distinguish theories according to whether or not in their structure they point toward possible emancipation.” (Pg. 31-32)He notes, “Today… instruction derived from social-technical expertise has become indispensable. The consequence of this has been a scientification of government praxis: the social sciences which now are consulted for this no longer proceed hermeneutically, but rather analytically. They can furnish technical recommendations for effective instrumentalities, but can no longer normatively give any orientation with respect to the goals themselves; they abstain rigorously from any cogent enlightenment about practical necessities in given situations, about the selection of aims, the priority of goals, the application of norms.” (Pg. 114)He observes, “The meaning of history as a whole is revealed theoretically to the degree to which mankind practically undertakes to make with will and with consciousness that history which it has always made anyhow. In so doing, critique must comprehend itself as a moment within the situation which it is seeking to supersede… For in the end a philosophy of history, with this materialistic self-involvement in history, finds the legitimations for its presuppositions after the fact, presuppositions as a consequence of which it substitutes the contradictions in history itself.” (Pg. 248-249)He continues, “Two final conclusions suggest themselves. On the one hand, the tendencies described her have grown stronger. On the basis of industrial society and its technically mediated commerce, the interdependence of political events and the integration of social relations have progressed so far beyond what was even conceivable two centuries ago that within this overall complex of communication particular histories have coalesced into the history of one world. Yet at the same time, mankind has never before been confronted so sharply by the irony of a capacity to make its own history, yet still deprived of control over it, as is the case now that the means of self-assertion by force have developed to such a degree that their deployment for attaining specific political ends has become highly problematical. Thus the immanent presuppositions of the philosophy of history have not by any means become invalid; on the contrary, it is only today that they have become true. That is why all the counterideologies, which allege that the way the philosophy of history poses the question is now outdated, must arose a suspicion of escapism.” (Pg. 250-251)He argues, “Positivism is as little capable of distinguishing between these two concepts of rationality as it is capable, altogether, of being conscious that it itself implies just what it seeks to oppose externally---committed reason. But on this, or the proper distinction between these two forms, depends the relation of theory and praxis in a scientific civilization.” (Pg. 268)He concludes, “the danger of an exclusively technical civilization, which is devoid of the interconnection between theory and praxis, can be clearly grasped: it is threatened by the splitting of its consciousness, and by the splitting of human beings into two classes---the social engineers and the inmates of closed institutions.” (Pg. 282)This book will be of keen interest to those studying Habermas’s thought.
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