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Free eBook Moral Consciousness and Communicative Action download ISBN: 0585359962
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He aims to show that our basic moral intuitions spring from something deeper and more universal than contingent features of our tradition, namely from normative presuppositions of social interaction that belong to the repertoire of competent agents in any society.

Moral Consciousness & Communicative Action book. In this important book Habermas develops. Moral Consciousness and Communicative Action confronts directly a variety of difficult and controversial problems which are at the centre of current debates in philosophy and social and political theory.

Jürgen Habermas     The Theory of Communicative Action (1981) Moral Consciousness and Communicative Action (1983/ tr 1995) . ber Vernunft und Religion (with Joseph Ratzinger (2005) English: The Dialectics of Secularization: On Reason and Religion) General characteristics    Continues and reconstructs Enlightenment ideals (of political emancipation and democracy) vs relativism practical, pragmatic, procedural, formal – find solutions to normative problems in discourse, communication      An analysis of communicative structures We need to identify and reconstruct the universal conditions of possible understanding communicative action

In this important book Habermas develops his views on a range of moral and ethical issues.

In this important book Habermas develops his views on a range of moral and ethical issues. Moral consciousness and communicative action. by Jürgen Habermas 17 December 1992. Category: Philosophy. In this important book Habermas develops his views on a range of moral and ethical issues.

The Theory of Communicative Action (German: Theorie des kommunikativen Handelns) is a two-volume 1981 book the philosopher by Jürgen Habermas, in which the author continues his project of finding a way to ground "the social sciences in a theory.

Jürgen Habermas, Christian Lenhardt, Shierry Weber Nicholsen. This long-awaited book sets out the implications of Habermas's theory of communicative action for moral theory. Discourse ethics" attempts to reconstruct a moral point of view from which normative claims can be impartially judged. The theory of justice it develops replaces Kant's categorical imperative with a procedure of justification based on reasoned agreement among participants in practical discourse

Appreciative Inquiry can accordingly pave the way to a healthy start in approaching issues of participation and communication.

Appreciative Inquiry can accordingly pave the way to a healthy start in approaching issues of participation and communication. Performance and human potential can be enhanced through joint exploration, thereby influencing organisational capability and effectiveness. Appreciative Inquiry can enable organisational members to collectively comprehend and contribute to various aspects of the system.

book by Jürgen Habermas. This long-awaited book sets out the implications of Habermas's theory of communicative action for moral theory Discourse ethics attempts to reconstruct a moral point of view from which normative claims can be impartially judged.

Communicative rationality - Communicative rationality, or communicative reason, is a theory or set of theories which describes human rationality as a necessary outcome of successful communication. Between Facts and Norms - is a book on deliberative politics that was published by the German political philosopher, Jürgen Habermas, in 1996.

User reviews
Great book to wrestle even at the graduate level! I found it a challenge initially but as a student of philosophy, I have learned a lot from my class; one must stick with the book to get the most out of it.
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, etc.

He begins this 1983 book with the statement, “Master thinkers have fallen on hard times. This has been true of Hegel ever since [Karl] Popper unmasked him in the forties as an enemy of the open society. It has also been intermittently true of Marx. The last to denounce Marx as a false prophet were the New Philosophers in the seventies. Today even Kant is affected by this decline. If I am correct, he is being viewed for the first time … as the magician of a false paradigm from the intellectual constraints of which we have to escape. Though among a philosophical audience there may still be a majority of scholars whose image of Kant has stayed the same, in the world outside his reputation is being eclipsed, and not for the first time, by Nietzsche.” (Pg. 1)

He concludes the first chapter, “Thus, built into the structure of action oriented toward reaching understanding is an element of unconditionality. As it is this unconditional element that makes the validity that we claim for our views different from the mere de facto appearance of habitual practices. From the perspective of first persons, what we consider justified is not a function of custom but a question of justification or grounding. This is why philosophy is ‘rooted in the urge to see social practices of justification as more than just such practices.’ The same urge is at work when people like me stubbornly cling to the notion that philosophy is the guardian of rationality.” (Pg. 20)

He explains, “I call interaction ‘communicative’ when the participants coordinate their plans of action consensually, with the agreement reached at any point being evaluated in terms of the intersubjective recognition of validity claims… I distinguish between communicative and strategic action. Whereas in strategic action one actor seeks to influence the behavior of another by means of the threat of sanctions or the prospect of gratification in order to CAUSE the interaction to continue as the first actor desires, in communicative action one actor seeks RATIONALLY to MOTIVATE another by relying on the illocutionary binding/bonding effect of the offer contained in his speech act.” (Pg. 58)

He states, “From this viewpoint, that categorical imperative needs to be reformulated as follows: ‘Rather than ascribing as valid to all others any maxim that I can will to be a universal law, I must submit my maxim to all others for purposes of discursively testing its claim to universality. The emphasis shifts from what each can will without contradiction to be a general law, to what all can will in agreement to be a universal norm.’ This version of the universality principle does in fact entail the idea of a cooperative process of argumentation.” (Pg. 67)

He notes, “Communicative action can be understood as a circular process in which the actor is two things in one: an INITIATOR who masters situations through actions for which he is accountable and a PRODUCT of the traditions surrounding him, of groups whose cohesion is based on solidarity to which he belongs, and of processes of socialization in which he is reared.” (Pg. 135)

He begins a chapter with the statement, “In recent years Karl-Otto Apel and I have begun to reformulate Kant’s ethics by grounding moral norms in communication, a venture to which I refer as ‘discourse ethics.’ In this paper I hope to accomplish two things; first, to sketch the basic idea of discourse ethics and then to examine Hegel’s critique of Kantian moral philosophy.” (Pg. 195)

In the final chapter, he observes, “Discourse ethics does not see fit to resort to an objective teleology, least of all to a countervailing force that tries to negate dialectically the irreversible succession of historical events---as was the case, for instance, with the redeeming judgment of the Christian God on the last day. But how can we live up to the principle of discourse ethics, which postulates the concept of ALL, if we cannot make restitution for the injustice and pain suffered by previous generations or if we cannot at least promise an equivalent to the day of judgment and its power of redemption? … It is just as difficult to answer the basic objection of ecological ethics: How does discourse ethics, which is limited to subjects capable of speech and action, respond to the fact that mute creatures are also vulnerable? Compassion for tortured animals and the pain caused by the destruction of biotopes are surely manifestations of moral intuitions that cannot be fully satisfied by the collective narcissism of what in the final analysis is an anthropocentric way of looking at things.” (Pg. 111-112)

This book is very helpful for understanding Habermas’s often confusing ideas of communicative action; this book will be of great value to anyone studying Habermas’s thought, or the Frankfurt School in general.
Put bluntly, the chapter on the philosophical justification for the theory of communicative action is probably the best explanation and justification Habermas gives anywhere for his work and project. It is a rich, well-documented, cogently argued piece that (no matter how much I might disagree with its conclusions) provides the reader with the full spectrum of where Habermas is grounding his thought and what is at stake in his project. As a whole, for both good and ill, this book offers a clarity and completeness in argument that can be difficult to find in any thinker. I consistently return to it as a touchstone (or perhaps Rosetta stone) for deciphering less than clear elements elsewhere in Habermas's writings.