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Habermas: A Very Short Introduction
Ebook Download Habermas: A Very Short Introduction
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About the Author
Gordon Finlayson is a lecturer in Post-Kantian European Philosophy at York University. He has published widely on Habermas, and contributed to Habermas: A Critical Reader. He is author of a forthcoming monograph on problems in Habermas's Discourse Ethics.
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Product details
Paperback: 184 pages
Publisher: Oxford University Press; 1 edition (August 25, 2005)
Language: English
ISBN-10: 9780192840950
ISBN-13: 978-0192840950
ASIN: 0192840959
Product Dimensions:
6.8 x 0.5 x 4.2 inches
Shipping Weight: 5 ounces (View shipping rates and policies)
Average Customer Review:
4.5 out of 5 stars
13 customer reviews
Amazon Best Sellers Rank:
#682,946 in Books (See Top 100 in Books)
The description of the linguistic turn, the end of the philosophy of consciousness, and the pragmatic theory of meaning (page 28-46) provided me with a whole new spiritual experience of non-duality and understanding of love relationships. Until reading this book I assumed that moving into higher stages of consciousness and spiritual awakening alone would lead us to the capacity to co-create healthy, sustainable love relationships. Now I understand that this approach alone leads to ever more narcissism and new-age lingo that has little validity and practical meaning. Even though Habermas writes about social and political philosophy, his body of work that is brilliantly outlined in this little book has profound implications for the smallest of social constructs as well, our love relationships. It is therefore highly recommended for people who are questioning the validity and practicality of new-age spirituality and theories of consciousness.
Even though I majored in political science and sociology, and minored in philosophy, I never had the opportunity to study the social and political theories of Jürgen Habermas when I was in school, because Habermas was still relatively unknown to scholars in the United States back when I was an undergrad (many of his most influential books hadn't even been translated into English at that time); and his work didn't really catch on with American social scientists until after I started grad school, and had already completed all of my required political theory courses. So, I had never even heard of Habermas before I started grad school; and I never actually encountered his work in any of my courses. But his name did come up a number of times in lunchtime conversations in the grad students' lounge, particularly during a semester in which a number of my colleagues were taking a political theory seminar that I wasn't in. I didn't have a clue who they were talking about. The last time I had been in a political theory seminar, John Rawls was the big name in the field, and most of the discussion centered around the philosophical debate between Rawls and his biggest critic at the time, Robert Nozick. So I was surprised to discover that my younger colleagues had relatively little to say about Rawls and Nozick, but were instead all abuzz about someone I had never heard of before named Habermas. I was completely out of the loop. I knew that I would eventually have to learn more about this Habermas guy; but political theory was not my primary field of study, and I was far too busy at the time to worry about some new political philosopher. There would be plenty of time for that after graduation.But after graduation I had other things in my life to deal with; and I just never got around to studying Habermas. I encountered his name many times over the years; and each time I did, I was reminded of how important he was as a political and social theorist, and how much I needed to learn about his work. But I kept putting it off. And one of the reasons that I kept putting it off was that I kept hearing about how difficult it can be to understand Habermas because his writing is so abstruse. So, well over a decade went by since I first heard the name Jürgen Habermas, and -- much to my shame -- I never took the time and effort to study his work.But then, one day, I was killing some time by browsing Amazon, looking at the selection of titles in the wonderful "A Very Short Introduction" book series, when I came across this book on Habermas. The reviews suggested that the author did a really good job of concisely summarizing the central ideas in Habermas's extensive body of work in a way that was clear and easy to understand. So, I decided that I couldn't justify putting off my study of Habermas any longer; and I bought the book.Well, I'm certainly no expert on Habermas -- I still haven't read anything he's written -- so I'm in no position to comment on how well the author captures the essence of what Habermas was arguing. But I can say without hesitation that this book is indeed very clear, concise, and easy to understand. After reading it, I feel that I have a fairly decent grasp of at least the basic gist of the central themes in Habermas's work. Obviously, I'll need to do a lot more studying before I can say that I really have a handle on Habermas; but this book was an excellent place to begin. I'd recommend it to anyone who is looking for a good introduction to Habermas.
Did a good job of summarizing Habermas' thought. Interspersing critique and alternative views interfered with the flow of development of his ideas, though. The Wittgenstein:AVSI book did a better job in this respect. Overall worthwhile, but an effort.
Very prompt shipping. Habermas is a favorite of mine.
An attempt to introduce readers in America to the ethical and political philosophy of Jürgen Habermas, I mean. In my recent review of the book "Reading Obama", I wrote that I noted some similarities between Habermas's optimistic conception of societal discourse -- as an antidote to the double oppression of ideology and institutions -- and Barack Obama's commitment to "deliberative democracy." However, Habermas's own writings are formidably abstruse and prolix, in the original German or in English translation, so I've been scouting around for a "pony" that would clarify some of his significant ideas to people, myself included, who have not formally studied contemporary social philosophy. This "Very Short Introduction" by the British scholar James Gordon Finlayson lives up to its title; it's a pocket-sized book of a mere 150 pages, and it's very close to comprehensible even for people without much patience for academic prose. Still, it would be unrealistic to recommend Finlayson's introduction as 'recreational' reading. It takes close attention and a strong commitment to thinking for thinking's sake. The most forthright way to review it, I've decided, is to quote Finlayson's own words, in random passages that I 'starred' during my own labor-of-love reading:* "The basic question of Habermas's social theory is: How is social order possible? Habermas's answer is that in modern, secular societies social order rests chiefly on the basis of communicative action ... and discourse, which together help establish and maintain social integrity."* "... the discourse theory of morality ... conceives morality as a collective and dialogical process of reaching consensus."* in Habermas's view, "critical theory had to say something about what kinds of institutions are needed to protect individuals against the attractions of political extremism, on the one hand, and the depredations of a burgeoning capitalistic economy on the other." "Habermas ... wants to identify the social and institutional conditions that foster autonomy: emancipation means the creation of truly democratic institutions capable of withstanding the corrosive effects of capitalism and the state administration." [NB: Habermas is regarded in Europe as the doyen of 'center-left' political theory, one who has rejected Marxist as well as ultra-capitalist absolutism. When he writes about the threats of 'administration', he is assaulting both STATE domination and the de facto domination of self-perpetuating capitalist/corporate institutions.]* "Habermas is not hostile to instrumental rationality per se, nor to the institutions that embody its instrumental logic - the state and the market economy. He recognizes that they fulfill important and necessary social functions, and that abolishing them or doing without them is not an option."* Habermas's philosophy "has concrete moral and social (and as we will later see, political) implications: preventing the recurrence of Auschwitz or anything similar means preserving the lifeworld, creating conditions under which individuals are socialized into post-conventional morality, and establishing social order on the basis of demonstrably valid norms." ['Social order' seems to me to be, in Habermas's thought, a self-inducing ever-evolving never-absolute balancing act between existing institutions and reform of those institutions through deliberative democratic discourse.]* "... the meaning of actions depends on the truth conditions of the propositional attitudes attributed to lone individuals on the basis of their external behaviour, and the logical deductions performed inside the heads of each of them. the result is a false picture of society as an aggregate of lone individual reasoners, each calculating the best way of pursuing their own ends. This picture squares with a pervasive anthropological view that humans are essentially self-interested, a view that runs from the ancient Greeks through early modern philosophy and right up to the present day. Modern social theory, under the influence of Hobbes or rational choice theory, thinks of society in similar terms. In Haberma's eyes, such approaches neglect the crucial role of communication and discourse in forming social bonds between agents, and consequently have an inadequate conception of human association."Ooops! That last quotation got 'difficult', didn't it? Habermas's perceptions are hard-earned and often intentionally open to counter-perceptions. I'll take a shot at shortening and oversimplifying Finlayson's analysis: Habermas asserts that we humans are formed by society as meaningfully as society is formed by us as individuals. Language is ineluctably social, and the social bonds created by the shared use of language 'trump' the supposedly rational selfish interest of lone individuals. In effect, individuals CAN'T really act alone.One more:"Ideologies are functional false beliefs, which, not least because they are so widespread, serve to shore up certain social institutions and the relations of domination they support."Aha! Put that sugar in your tea!For a nation that proclaims its global leadership, the United States have (sic) become disturbingly isolated - insulated - from currents of thought in Europe and the rest of the world. Americans rather smugly assume that their cultural and intellectual influence is as globally pervasive as their economic power. Not much can be expected, they suppose, from "Old Europe." The truth is that America has become culturally anorexic, trapped in a kind of ideological self-starvation.Jürgen Habermas is essentially a "public intellectual" -- a sub-species not well distributed in the USA. I don't mean to claim that he's a household name in Europe, read and understood by a majority. He's not a media talking-head, a popularizer or best-selling writer, a politician or even an appointed advisor to politicians. He's certainly not a Cassandra -- an unheard prophet -- like Noam Chomsky. What he offers to the public is a cautiously optimistic proposal that democracy doesn't necessarily have to fail, that oppressive statism isn't inevitable in the industrialized world. His 'social theory' is basically an abstract model, an intellectual simulation of what society might become ... if we're lucky.
One of the best "Short Introductions" I have read.
I am enjoying many of the "Very Short Introductions" this one included.
This is an excellent collection to start concepts of great relevance author and Habermas is certainly one of the most read today.
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