- Jürgen Habermas
era = 20th century
color = #B0C4DE
name = Jürgen Habermas
birth = birth date and age|1929|6|18
Social Theory· Epistemology Political theory· Pragmatics
Communicative rationality Discourse ethics Deliberative democracy Universal pragmatics Communicative action
influences = Weber· Durkheim· Mead· Marx·Dilthey· Parsons· Kant· Heidegger· Piaget· Horkheimer· Adorno· Marcuse· Arendt· Peirce· Austin ·Scholem·
influenced = Benhabib· Forst· Fraser· Honneth Mockus· Hoppe· Feenberg Wingert ·
Georg Henrik von Wright
Jürgen Habermas (IPA2|ˈjʏʁgən ˈhaːbɐmaːs; born
June 18, 1929is a German philosopherand sociologistin the tradition of critical theoryand American pragmatism. He is perhaps best known for his work on the concept of the public sphere, the topic (and title) of his first book. His work focused on the foundations of social theoryand epistemology, the analysis of advanced capitalistic societiesand democracy, the rule of lawin a critical social-evolutionary context, and contemporary politics—particularly German politics. Habermas's theoretical system is devoted to revealing the possibility of reason, emancipation, and rational-critical communication latent in modern institutions and in the human capacity to deliberate and pursue rational interests.
Habermas was born in
Düsseldorf, North Rhine-Westphalia.
Until his graduation from gymnasium, Habermas lived in
Gummersbach, near Cologne. His father, Ernst Habermas, was executive director of the Cologne Chamber of Industry and Commerce. He studied at the universities of Göttingen (1949/50), Zürich (1950/51), and Bonn (1951–54) and earned a doctorate in philosophy [http://www.erz.uni-hannover.de/~horster/lit/habermas.pdf] from Bonn in 1954 with a dissertation entitled, " _de. Das Absolute und die Geschichte. Von der Zwiespältigkeit in Schellings Denken" ("The absolute and history: on the contradiction in Schelling's thought"). His dissertation committee included Erich Rothackerand Oskar Becker.
From 1956 on, he studied
philosophyand sociologyunder the critical theorists Max Horkheimerand Theodor Adornoat the Institute for Social Researchat the Johann Wolfgang Goethe University Frankfurt am Main, but because of a rift between the two over his dissertation—Horkheimer had made unacceptable demands for revision—as well as his own belief that the Frankfurt Schoolhad become paralyzed with political skepticism and disdain for modern culture—he finished his " habilitation" in political scienceat the University of Marburgunder the Marxist Wolfgang Abendroth. His "habilitation" work was entitled, " _de. Strukturwandel der Öffentlichkeit; Untersuchungen zu einer Kategorie der Bürgerlichen Gesellschaft" (published in English translation in 1989 as "The Structural Transformation of the Public Sphere: an Inquiry into a Category of Bourgeois Society"). In 1961, he became a " privatdozent" in Marburg, and—in a move that was highly unusual for the German academic scene of that time—he was offered the position of "extraordinary professor" (professor without chair) of philosophy at the University of Heidelberg(at the instigation of Hans-Georg Gadamerand Karl Löwith) in 1962, which he accepted. In 1964, strongly supported by Adorno, Habermas returned to Frankfurt to take over Horkheimer's chair in philosophy and sociology.
He accepted the position of Director of the
Max Planck Institutein Starnberg(near Munich) in 1971, and worked there until 1983, two years after the publication of his magnum opus, " The Theory of Communicative Action". Habermas then returned to his chair at Frankfurt and the directorship of the Institute for Social Research. Since retiring from Frankfurt in 1993, Habermas has continued to publish extensively. In 1986, he received the Gottfried Wilhelm Leibniz Prizeof the _de. Deutsche Forschungsgemeinschaft, which is the highest honour awarded in German research. He also holds the uncharacteristically postmodernposition of "Permanent Visiting" Professor at Northwestern Universityin Evanston, Illinois, and " Theodor HeussProfessor" at The New School, New York.
Habermas visited the
People's Republic of Chinain April 2001. Habermas was also the 2004 Kyoto Laureatein the Artsand Philosophysection. He traveled to San Diegoand on March 5, 2005, as part of the University of San Diego's Kyoto Symposium, gave a speech entitled "The Public Role of Religionin Secular Context", regarding the evolution of separation of Church and Statefrom neutrality to intense secularism. He received the 2005 Holberg International Memorial Prize(about € 520,000).
Teacher and mentor
Habermas was famous as a teacher and mentor. Among his most prominent students were the political sociologist
Claus Offe(professor at the Hertie School of Governancein Berlin) , the social philosopher Johann Arnason (professor at La Trobe Universityand chief editor of the journal "Thesis Eleven"), the sociological theorist Hans Joas(professor at the University of Erfurtand at the University of Chicago), the theorist of societal evolution Klaus Eder, the social philosopher Axel Honneth(the current director of the Institute for Social Research), the American philosopher Thomas McCarthy, the co-creator of mindful inquiry in social research Jeremy J. Shapiro, and the assassinated Serbian prime minister Zoran Đinđić.
Habermas constructed a comprehensive framework of
social theoryand philosophy drawing on a number of intellectual traditions:
* the German philosophical thought of
Immanuel Kant, Friedrich Schelling, G. W. F. Hegel, Wilhelm Dilthey, Edmund Husserl, and Hans-Georg Gadamer
Marxiantradition — both the theory of Karl Marxhimself as well as the critical neo-Marxiantheory of the Frankfurt School, i.e. Max Horkheimer, Theodor Adorno, and Herbert Marcuse
* the sociological theories of
Max Weber, Émile Durkheim, and George Herbert Mead
linguistic philosophyand speech acttheories of Ludwig Wittgenstein, J.L. Austin, P. F. Strawson, Stephen Toulminand John Searle
* the developmental psychology of
Jean Piagetand Lawrence Kohlberg
* the American pragmatist tradition of
Charles Sanders Peirceand John Dewey
* the sociological social systems theory of
Talcott Parsonsand Niklas Luhmann
Jürgen Habermas considered his major achievement to be the development of the concept and theory of
communicative reasonor communicative rationality, which distinguishes itself from the rationalist tradition by locating rationalityin structures of interpersonal linguistic communicationrather than in the structure of either the cosmosor the knowing subject. This social theoryadvances the goals of human emancipation, while maintaining an inclusive universalistmoral framework. This framework rests on the argument called universal pragmatics- that all speech actshave an inherent telos (the Greek word for "end") — the goal of mutual understanding, and that human beings possess the communicative competence to bring about such understanding. Habermas built the framework out of the speech-actphilosophy of Ludwig Wittgenstein, J. L. Austin, and John Searle, the sociological theory of the interactional constitution of mind and self of George Herbert Mead, the theories of moral development of Jean Piagetand Lawrence Kohlberg, and the discourse ethicsof his Heidelberg colleague Karl-Otto Apel.
He carried forward the traditions of Kant and
the Enlightenmentand of democratic socialismthrough his emphasis on the potential for transforming the world and arriving at a more humane, just, and egalitarian society through the realization of the human potential for reason, in part through discourse ethics. While Habermas conceded that the Enlightenment is an "unfinished project," he argued it should be corrected and complemented, not discarded. In this he distanced himself from the Frankfurt School, criticizing it, as well as much of postmodernistthought, for excessive pessimism, misdirected radicalism and exaggerations.
Within sociology, Habermas's major contribution was the development of a comprehensive theory of
societal evolutionand modernizationfocusing on the difference between communicative rationalityand rationalizationon the one hand and strategic/ instrumental rationalityand rationalization on the other. This included a critique from a communicative standpoint of the differentiation-based theoryof social systems developed by Niklas Luhmann, a student of Talcott Parsons.
His defence of
modernityand civil societyhas been a source of inspiration to others, and is considered a major philosophical alternative to the varieties of poststructuralism. He has also offered an influential analysis of late capitalism.
Habermas saw the rationalization,
humanization, and democratizationof society in terms of the institutionalizationof the potential for rationality that is inherent in the communicative competencethat is unique to the human species. Habermas believed communicative competence has developed through the course of evolution, but in contemporary society it is often suppressed or weakened by the way in which major domains of social life, such as the market, the state, and organizations, have been given over to or taken over by strategic/instrumental rationality, so that the logic of the system supplants that of the " lifeworld".
The public sphere
The Structural Transformation of the Public Sphere" Jürgen Habermas developed the influential concept of the public sphere, which emerged in the eighteenth century in Europe as a space of critical discussion, open to all, where private people came together to form a public whose "public reason" would work as a check on state power. Habermas argued that prior to the 18th century, European culture had been dominated by a "representational" culture, where one party sought to "represent" itself on its audience by overwhelming its subjects [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1987, 1998 page 26] . Thus, Habermas argued that Louis XIV's Palace of Versailleswas meant to show the greatness of the French state and its King by overpowerng the senses of visitors to the Palace [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1998 page 26] . Habermas identified "representational" culture as corresponding to the feudal stage of development according to Marxist theory, and argued that the coming of the capitalist stage of development marked the appearance of "Öffentlichkeit" (the public sphere) [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1998 pages 26-27] . In the culture characterized by "Öffentlichkeit", there occured a public space outside of the control by the state, where individuals exchanged views and knowledge [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1987, 1998 page 27] . In Habermas's view, the growth in newspapers, journals, reading clubs, Masonic lodges, and coffee-houses in 18th century Europe all in different ways marked the gradual replacement of "representational" culture with "Öffentlichkeit" culture [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1998 page 27] . Habermas argued that the essential characteristic of the "Öffentlichkeit" culture was its "critical" nature [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1998 page 27] . Unlike "representational" culture where only one party was active and the other passive, the "Öffentlichkeit" culture was characterized by a dialogue as individuals either met in conversation, or exchanged views via the print media [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1998 page 27] . Habermas maintained that as Britain was the most liberal country in Europe, the culture of the public sphere emerged there first around 1700, and the growth of "Öffentlichkeit" culture took place over most of the 18th century in Continental Europe [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1998 page 27] . In his view, the French Revolutionwas in large part caused by the collapse of "representational" culture, and its replacement by "Öffentlichkeit" culture [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1998 page 27] . Through Habermas main concern in "The Structural Transformation of the Public Sphere" was to expose what he regarded as the deceptive nature of free institutions in the West, his book had a major impact on the historiography of the French Revolution [Blanning, T.C.T. "The French Revolution Class War or Culture Clash?", New York: St. Martin's Press, 1998 pages 26-27] .
According to Habermas, a variety of factors resulted in the eventual decay of the public sphere, including the growth of a commercial
mass media, which turned the critical public into a passive consumer public; and the welfare state, which merged the state with society so thoroughly that the public sphere was squeezed out. It also turned the "public sphere" into a site of self-interested contestation for the resources of the state rather than a space for the development of a public-minded rational consensus.
magnum opus" Theory of Communicative Action" (1981) he criticized the one-sided process of modernization led by forces of economic and administrative rationalization. Habermas traced the growing intervention of formal systems in our everyday lives as parallel to development of the welfare state, corporate capitalismand the culture of mass consumption. These reinforcing trends rationalize widening areas of public life, submitting them to a generalizing logic of efficiency and control. As routinized political parties and interest groups substitute for participatory democracy, society is increasingly administered at a level remote from input of citizens. As a result, boundaries between public and private, the individual and society, the system and the lifeworldare deteriorating. Democratic public life only thrives where institutions enable citizens to debate matters of public importance. He describes an ideal typeof " ideal speech situation" [http://books.google.com/books?ie=UTF-8&vid=ISBN0802087612&id=tKDU3l3cq60C&pg=PA49&lpg=PA49&dq=ideal+speech+situation&sig=EsYFyIjaDQsWsYWUgtjvMK-13gU] , where actors are equally endowed with the capacities of discourse, recognize each other's basic social equality and speech is undistorted by ideology or misrecognition.
Habermas was optimistic about the possibility of the revival of the public sphere. He saw hope for the future in the new era of political community that transcends the nation-state based on ethnic and cultural likeness for one based on the equal rights and obligations of legally vested citizens. This
discursive theory of democracyrequires a political community which can collectively define its political will and implement it as policy at the level of the legislative system. This political systemrequires an activist public sphere, where matters of common interest and political issues can be discussed, and the force of public opinion can influence the decision-making process.
Several noted academics have provided various criticisms of Habermas's notions regarding the public sphere. John B. Thompson, a Professor of
Sociologyat the University of Cambridge, has pointed out that Habermas's notion of the public sphere is antiquated due to the proliferation of mass-media communications. Michael Schudsonfrom the University of California, San Diegoargues more generally that a public sphere as a place of purely rational independent debatenever existed.
Historikerstreit (Historians' Quarrel)
Habermas was famous as a
public intellectualas well as a scholar; most notably, in the 1980s he used the popular pressto attack the German historians Ernst Nolte, Michael Stürmer, and Andreas Hillgruber. Habermas first expressed his views on the above-mentioned historians in the " Die Zeit" newspaper on July 11, 1986 in a " feuilleton" (opinion piece) entitled “A Kind of Settlement of Damages”. Habermas criticized the three historians for “apologistic” history writing in regards to the Nazi era, and for seeking to “close Germany’s opening to the West” that in Habermas’s view had existed since 1945 [Habermas, Jürgen “A Kind of Settlement of Damages On Apologetic Tendencies In German History Writing” pages 34-44 from "Forever In the Shadow of Hitler?" edited by Ernst Piper, Humanities Press, Atlantic Highlands, 1993 page 43] . He argued that they had tried to detach Nazi rule and the Holocaustfrom the mainstream of German history, explain away Nazism as a reaction to Bolshevism, and partially rehabilitate the reputation of the Wehrmacht(German Army) during World War II. The so-called "Historikerstreit" ("Historians' Quarrel") was not at all one-sided, because Habermas was himself attacked by scholars like Joachim Festand Klaus Hildebrand[Hildebrand, Klaus "The Age of Tyrants: History and Politics" pages 50-55 from "Forever In The Shadow of Hitler?" edited by Ernst Piper, Humanities Press, Atlantic Highlands, New Jersey, 1993 pages 54-55 & Fest, Joachim "Encumbered Remembrance: The Controversy about the Incomparability of National-Socialist Mass Crimes" pages 63-71 from "Forever In The Shadow of Hitler?" edited by Ernst Piper, Humanities Press, Atlantic Highlands, New Jersey, 1993 pages 64-65.]
Habermas and Derrida
Jacques Derridaengaged in a series of disputes beginning in the 1980s and culminating in a mutual refusal to participate in extended debate and a tendency to talk past one another. Following Habermas' publication of "Beyond a Temporalized Philosophy of Origins: Derrida" (in "The Philosophical Discourse of Modernity"), Derrida, citing Habermas as an example, remarked that, "those who have accused me of reducing philosophy to literature or logic to rhetoric ... have visibly and carefully avoided reading me" ("Is There a Philosophical Language?" p. 218, in "Points..."). Others prominent in postmodernthought, notably Jean-François Lyotard, engaged in more extended polemics against Habermas, whereas Philippe Lacoue-Labarthefound these polemics counterproductive. In hindsight, these contentious exchanges contributed to divisions within continental philosophyby focusing too heavily on a purported opposition between modernismand postmodernism— these terms were occasionally elevated to totemicif not cosmological importance in the 1980s, due in no small part to works by Lyotard and Habermas and their often enthusiastic and sometimes incautious reception in American universities. It may be suggested that schematic terminology like " poststructuralism", trafficked heavily in the United States but virtually unknown in France, found expression in Habermas' understanding of his French contemporaries, bringing with them the baggage of the " culture wars" raging within American academic circles at the time. In short: although the differences between Habermas and Derrida (if not deconstruction generally) were profound but not necessarily irreconcilable, they were fueled by polemical responses to mischaracterizations of those differences, which in turn sharply inhibited meaningful discussion.
In the aftermath of 9/11, Derrida and Habermas established a limited political solidarity and put their previous disputes behind them in the interest of "friendly and open-minded interchange," as Habermas put it. After laying out their individual opinions on 9/11 in Giovanna Borradori's "Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida," Derrida wrote a foreword expressing his unqualified subscription to Habermas's declaration, "February 15, or, What Binds Europeans Together: Plea for a Common Foreign Policy, Beginning in Core Europe,” in "Old Europe, New Europe, Core Europe" (Verso, 2005). Habermas has offered further context for this declaration in an [http://www.logosjournal.com/habermas_america.htm interview] . Quite distinct from this,
Geoffrey Bennington, a close associate of Derrida's, has in a further conciliatory gesture offered an [http://userwww.service.emory.edu/~gbennin/habermas.doc account] of deconstruction intended to provide some mutual intelligibility. Derrida was already extremely ill by the time the two had begun their new exchange, and the two were not able to develop this such that they could substantially revisit previous disagreements or find more profound terms of discussion before Derrida's death. Nevertheless, this late collaboration has encouraged some scholars to revisit the positions, recent and past, of both thinkers, vis-a-vis the other.
Dialogue with Joseph Cardinal Ratzinger (now Pope Benedict XVI)
In early 2007, Ignatius Press published a dialogue between Habermas and Roman Catholic Joseph Cardinal Ratzinger (now
Pope Benedict XVI), entitled The Dialectics of Secularization. It addresses such important contemporary questions as these: Is a public culture of reason and ordered liberty possible in our post-metaphysical age? Is philosophy permanently cut adrift from its grounding in being and anthropology? Does this decline of rationality signal an opportunity or a deep crisis for religion itself?
The Structural Transformation of the Public Sphere" (1962) ISBN 0262581086
*"Theory and Practice" (1963)
*"On the Logic of the Social Sciences" (1967)
*"Toward a Rational Society" (1967)
*"Technology and Science as Ideology" (1968)
*"Knowledge and Human Interests" (1968)
* [http://journal.telospress.com/"On Social Identity"] . "TELOS" 19 (Spring 1974). New York: [http://www.telospress.com Telos Press]
*"Legitimation Crisis" (1975)
*"Communication and the Evolution of Society" (1976)
*"On the Pragmatics of Social Interaction" (1976)
The Theory of Communicative Action" (1981)
*"Moral Consciousness and Communicative Action" (1983)
*"Philosophical-Political Profiles" (1983)
*"The Philosophical Discourse of Modernity" (1985)
*"The New Conservatism" (1985)
*"Postmetaphysical Thinking" (1988)
*"Justification and Application" (1991)
*"On the Pragmatics of Communication" (1992)
The Inclusion of the Other" (1996)
A Berlin Republic" (1997, collection of interviews with Habermas)
*"The Postnational Constellation" (1998)
*"Rationality and Religion" (1998)
*"Truth and Justification" (1998)
*"The Future of Human Nature" (2003) ISBN 0745629865
Old Europe, New Europe, Core Europe" (2005) ISBN 184467018X
*"The Divided West" (2006)
*"The Dialectics of Secularization" (2007, w/
* Jürgen Habermas : a philosophical—political profile / [http://web.ics.purdue.edu/~matustik/ Martin Matuštík] .
* Postnational identity : critical theory and existential philosophy in Habermas, Kierkegaard, and Havel / [http://web.ics.purdue.edu/~matustik/Martin Matuštík] .
* Thomas McCarthy, "The Critical Theory of Jürgen Habermas", MIT Press, 1978.: smaller|A highly regarded interpretation in English of Habermas's earlier work, written just as Habermas was developing his full-fledged communication theory.
Raymond Geuss, "The Idea of a Critical Theory", Cambridge University Press, 1981.: smaller|A clear account of Habermas' early philosophical views.
* J.G. Finlayson, "Habermas: A Very Short Introduction", Oxford University Press, 2004.: smaller|A recent, brief introduction to Habermas, focusing on his communication theory of society.
* Jane Braaten, [http://print.google.com/print?id=rxlg75uJrCMC&lpg=9&prev=http://print.google.com/print%3Fie%3DUTF-8%26q%3DHabermas's%2BCritical%2BTheory%2Bof%2BSociety%26btnG%3DSearch&pg=0_1&printsec=0&sig=3bMQypmyBQvD465kprntAMpgY8k "Habermas's Critical Theory of Society"] , State University of New York Press, 1991.: smaller|
* Erik Oddvar Eriksen and Jarle Weigard, "Understanding Habermas: Communicative Action and Deliberative Democracy", Continuum International Publishing, 2004 (ISBN 082647179X).: smaller|A recent and comprehensive introduction to Habermas' mature theory and its political implications both national and global.
* Detlef Horster. "Habermas: An Introduction." Pennbridge, 1992 (ISBN 1-880055-01-5)
Martin Jay, "Marxism and Totality: The Adventures of a Concept from Lukacs to Habermas" (Chapter 9), University of California Press, 1986. (ISBN 0-520-05742-2)
Mike Sandbothe, "Habermas, Pragmatism, and the Media", Online publication: sandbothe.net 2008; German original in: Über Habermas. Gespräche mit Zeitgenossen, ed. by Michael Funken, Darmstadt: Primus 2008
* Luca Corchia, [http://arp.unipi.it/dettaglioar.php?ide=124042 "Bibliography of Jürgen Habermas (1952-2007)"] , in "Il Trimestrale. The Lab's Quarterly", 1, 2008, ss. 65 - ISSN 1724-451X
* Massimo Ampola - Luca Corchia, [http://books.google.it/books?id=DjzBKvfLDaQC "Dialogo su Jürgen Habermas. Le trasformazioni della modernità"] , Pisa, Ets, 2007 - ISBN 8846719336
* In 1985, Habermas was awarded the
Geschwister-Scholl-Preisfor his work, "Die neue Unübersichtlichkeit".
* in 1987, Habermas vas awarded The Sonning Prize (Danish: "Sonningprisen") awarded biennially for outstanding contributions to European culture
* In 2004, the
Inamori Foundationin Japan awarded Habermas the Kyoto Prize(50 million Yen).
* In 2005, the Norwegian
Ludvig Holberg Memorial Fundawarded Habermas the €520.000 endowed Holberg International Memorial Prize.
* On August 9, 2008, the €50,000 European Prize of Political Culture (Hans Ringier Foundation) was awarded to Habermas at the Locarno Film Festival.
*"Brave New World" argument
The Foucault/Habermas debate
The 2005 Global Intellectuals Poll
* [http://www.youtube.com/watch?v=jBl6ALNh18Q Interview with Habermas on Youtube]
* [http://plato.stanford.edu/entries/habermas/ Extensive article] in the
Stanford Encyclopedia of Philosophy
* [http://www.habermasforum.dk Habermas Forum Online text by Jürgen Habermas, news, bibliography and biography (largely in German), updated weekly]
* [http://www.philosophy.northwestern.edu/people/habermas.html Habermas at Northwestern University]
* [http://groups.yahoo.com/group/habermas/ scholarly e-mail discussion at Yahoo! Groups about, in light of, or related to Jürgen Habermas' work (in English)]
* [http://www.signandsight.com/features/676.html "Towards a United States of Europe"] , by Jürgen Habermas, at signandsight.com, published March 27, 2006
* [http://www.signandsight.com/features/1349.html "How to save the quality press?"] Habermas argues for state support for quality newspapers, at signandsight.com, published May 21, 2007
* [http://www.helsinki.fi/~amkauppi/hablinks.html#writings Habermas links collected by Antti Kauppinen (writings; interviews; bibliography; Habermas explained, discussed, reviewed; and other Habermas sites; "updated 2004"]
* [http://userwww.service.emory.edu/~gbennin/habermas.doc Geoffrey Bennington offers an account of deconstruction for an audience familiar with Habermas] (Microsoft word file)
* [http://www.gseis.ucla.edu/faculty/kellner/papers/habermas.htm Habermas, the Public Sphere, and Democracy: A Critical Intervention by Douglas Kellner]
* [http://habermasians.blogspot.com/ Habermasian Reflections blog]
* [http://oldweb.uwp.edu/academic/criminal.justice/default.htm 'Dear Habermas' academic journal]
* [http://www.georgetown.edu/faculty/bassr/gaynor/intro.htm Democracy in the Age of Information: A Reconception of the Public Sphere by Denis Gaynor]
* [http://home.cwru.edu/~ngb2/Authors/Habermas.html Jurgen Habermas, On Society and Politics]
* [http://www.msu.edu/~robins11/habermas/ The Jürgen Habermas Web Resource]
* [http://www.eux.tv/Article.aspx?articleId=4955 Interview with Jurgen Habermas about the European Union (dpa, March 2007)]
* [http://www.press.jhu.edu/books/hopkins_guide_to_literary_theory/jurgen_habermas.html "Jürgen Habermas" in the Johns Hopkins Guide to Literary Theory & Criticism]
* [http://www.stanford.edu/dept/complit/cgi-bin/?q=node/222 Juergen Habermas gives Memorial Lecture] in honor of American Philosopher,
Richard Rortyon November 2nd, 2007 5pm Cubberley Auditorium, at Stanford University. Transcript available [http://www.telospress.com/main/index.php?main_page=news_article&article_id=204 here] .
* [http://www.ssrc.org/blogs/immanent_frame/category/religion-in-the-public-sphere/ Religion in the Public Sphere] -
Craig Calhoun, Robert Bellah, and others respond to Habermas's recent essay
SHORT DESCRIPTION=German philosopher
DATE OF BIRTH=Birth date and age|1929|6|18|mf=y
PLACE OF BIRTH=
DATE OF DEATH=
PLACE OF DEATH=
Wikimedia Foundation. 2010.
Look at other dictionaries:
Jürgen Habermas — Habermas 2007 an der Hochschule für Philosophie München Jürgen Habermas (* 18. Juni 1929 in Düsseldorf) ist einer der weltweit meist rezipierten Philosophen und Soziologen der Gegenwart. Er wurde bekannt durch Arbeiten zur Sozialphilosophie mit… … Deutsch Wikipedia
Jurgen Habermas — Jürgen Habermas ██████████8 % … Wikipédia en Français
Jürgen Habermas — Penseur universel, Philosophe et Sociologue XXe siècle Naissance 18 juin 1929 … Wikipédia en Français
Jürgen Habermas — durante una conferencia en la Escuela de Filosofía de Múnich en 2008. Jürgen Habermas (n. Düsseldorf; 18 de junio de 1929) es un filósofo y sociólogo alemán, conocido sobre todo por sus trabajos en filosofía práctica (ética, filosofía política y… … Wikipedia Español
Jürgen Habermas — (1929) es un pensador y filósofo alemán. De 1956 a 1959 fue ayudante y colaborador de Adorno en el Instituto de Sociología de Fráncfort del Meno. De 1971 a 1983 se desempeñó como director en el Max Planck Institut de Stanberg para la… … Enciclopedia Universal
Habermas — Jürgen Habermas ██████████8 % … Wikipédia en Français
Jürgen Busche — (* 1944) ist ein deutscher Journalist, Autor und Literaturkritiker. Inhaltsverzeichnis 1 Leben 2 Habermas Kontroverse 3 Schriften 4 Literatu … Deutsch Wikipedia
Jürgen — ist eine deutsche Nebenform des männlichen Vornamens Georg – Widmungen an den Heiligen Georg finden sich daher auch unter St. Jürgen. Inhaltsverzeichnis 1 Varianten 2 Namenstag 3 Bekannte Namensträger … Deutsch Wikipedia
Habermas — ist der Familienname folgender Personen: Jürgen Habermas (* 1929), deutscher Philosoph und Soziologe Rebekka Habermas (* 1959), deutsche Historikerin Diese Seite ist eine Begriffsklärung zur Unterscheidung mehrerer mit dem … Deutsch Wikipedia
Jürgen Kocka — (born April 19, 1941, in Haindorf) is a German historian.A university professor and president of the Social Science Research Centre in Berlin, Kocka is a major figure in traditional Social History (Bielefeld School). He has focused his research… … Wikipedia