Acción comunicativa y razón sin transcendencia by Jürgen Habermas

By Jürgen Habermas

El concepto de "presuposición idealizante" ocupa un lugar destacado en los angeles construcción de los angeles "teoría de los angeles 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, los angeles responsabilidad de los sujetos racionales, l. a. validez incondicional de las pretensiones de verdad y de corrección normativa, y l. a. necesaria dependencia de justificación discursiva. Habermas destaca que los angeles "inevitabilidad" de estas presuposiciones en los angeles 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 los angeles vida en el que nos hemos socializado y que, en cualquier caso, "para nosotros" es insuperable. A los angeles luz de esos nexos genealógicos se hacen patentes los puntos cruciales en los que los angeles filosofía analítica ha rechazado l. a. herencia de las "ideas" de l. a. 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, los angeles recepción crítica de Wittgenstein por parte de Dummett, y l. a. 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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This is not a repetition of the world as present to me. That would be hallucinatory. Rather, in re-‘presentation’ what I sensed becomes compacted. 9 Thanks, memory thinks There is this compression of the past that recall makes possible – and requires. At the same time we get another present from Arendt – Heidegger’s play upon ‘thank’ and ‘think’. If, in perception, in our most direct involvement with ‘things themselves’ (Husserl) the world is made ‘present’, then it is made ‘a present’. And if it is made a ‘present’ then when we think this present we can thank being (‘that there is’) for such largesse.

A breath of fresh air that becomes a ‘wind’ of thought. 17 Cognition … never leave(s) the world of appearances altogether; if the scientists withdraw from it in order to ‘think’, it is only in order to find … more promising … methods [to use] towards it (LM, 54). This attitude is part of a concept of unlimited progress – as if, even if science were to come to the ultimate truths about nature, it would develop new theories since ‘the very continuity of the research implied something merely provisional’.

Judgment After Arendt 12 to maintain in private. In this rift between appearing and being the difference between what actually occurs and what is empirically discernible gives some plausibility to the metaphysics of being and appearance. Arendt comments thus on the division between an inner self and an outer one of ‘mere public appearance: [An inside self] never appears to either the inner or the outward sense, since none of the inner data possess stable, relatively permanent features which, being recognizable and identifiable, characterize individual appearance … It is precisely the absence of form and hence of any possibility of intuition that characterizes our experience of inner sensations (LM, 39–40).

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