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The ground of the normative force of discourse: A Lonerganian reconstruction of Habermas's communicative rationality.

机译：话语规范力量的基础：哈贝马斯交往理性的隆纳式重构。

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This dissertation articulates a critical social theory that is sympathetic to the emancipatory project of modernity. It argues that Western rationality should not be overcome but be rehabilitated, that modernism should not be abandoned but be redeemed, that the isolated, self-centered, disembodied Cartesian cogito should be rejected to allow the emergence of a decentered self, and that the objectified world of science should be repudiated to realize a lifeworld that is constituted by common meaning. It sees the possibility of completing the unfinished project of human liberation through a systematic retrieval and reformulation of the conceptual foundations of modernity, namely, selfhood, rationality, and society, which will form the bases for a radical critique and overcoming of the phenomena of alienation, domination, and colonization in late capitalism.;Lonergan and Habermas use two different paradigms in dealing with modernism. I argue that Habermas's paradigm of communicative action, which he develops from his critique and rejection of the philosophy of the subject, is based on a wrong understanding of the concept of consciousness as necessarily implying instrumentalism. This basic paradigmatic problem in Habermas leads to a neglect of the individual self, a one-sided conception of reason as merely linguistically constituted, and an excessively linguistic concept of the lifeworld that ignores the non-linguistic elements of social life. By complementing Habermas's communicative approach with Lonergan's paradigm of self-appropriation, we can recover a more comprehensive concept of selfhood that is embodied, situated, communicative, intersubjective, free, critical, responsible, and responsive to the transcendental precepts and validity claims. The Lonerganian reconstruction of Habermas's communicative rationality also leads to the recovery of reason that is both cognitively and linguistically constituted, critical, evidential, emancipatory, attentive, intelligent, reasonable, and responsible. Our reconstructive project also gives way to a concept of lifeworld that is both linguistic and perceptual.;The convergence of the two paradigms---communication and self-appropriation---is a new approach to modernity which we call "new modernism." The concept of "new modernism" shows that the emancipatory project of modernity can be completed through self-appropriation of the different levels of one's conscious intentionality in order to give way to a cognitive, communicative praxis that leads to truth, freedom, and justice. This process demands a further enlightenment, or what Lonergan calls Second Enlightenment, geared towards the restoration of meaning, empowerment, and emancipation through intellectual, moral, and affective conversion.
机译：本文阐述了一种批判性的社会理论，该理论同情现代性的解放计划。它认为，不应克服西方理性，而要恢复其理性；不应抛弃现代主义，而应将其赎回；应当拒绝孤立的，以自我为中心，无肉身的笛卡尔可卡托，以允许出现一个失落的自我，并且客观化应该否认科学世界，以实现由共同含义构成的生活世界。它认为有可能通过系统地检索和重新制定现代性的概念基础（即自我，理性和社会）来完成人类解放的未完成项目，这将成为激进批判和克服异化现象的基础。 ，资本主义和晚期资本主义的殖民化。Lonergan和Habermas在处理现代主义时使用了两种不同的范例。我认为，哈贝马斯的交往行动范式是他对主题哲学的批判和拒绝所形成的，它基于对意识概念的错误理解，认为这必然暗示了工具主义。哈贝马斯的这一基本范式问题导致对个人自我的忽视，对理性的单方面观念（仅由语言构成）以及对生活世界的过度语言概念，从而忽视了社会生活的非语言元素。通过将哈贝马斯的交往方法与洛纳根的自我适应范式相辅相成，我们可以恢复更全面的自我概念，该概念体现，定位，交往，主体间，自由，批判，负责和响应先验的戒律和效用主张。哈贝马斯的交际理性的隆纳式重构还导致理性的恢复，这种理性既在认知和语言上构成，又是批判性，证据性，解放性，专心，聪明，理性和负责任的。我们的重建项目也让位于语言和感知的生活世界的概念让位。两种范式的融合-交流和自我适应-是现代性的一种新方法，我们称之为“新现代主义”。 “新现代主义”的概念表明，现代性的解放计划可以通过自我适应不同层次的意识意图来完成，以便让位于通向真理，自由和正义的认知，交往实践。这个过程需要进一步的启蒙，或者是Lonergan所说的第二次启蒙，旨在通过智力，道德和情感的转换来恢复意义，授权和解放。

著录项

  • 作者

    Devina, Edgar A.;

  • 作者单位

    Fordham University.;

  • 授予单位 Fordham University.;
  • 学科 Philosophy.;Sociology Social Structure and Development.;Education Philosophy of.
  • 学位 Ph.D.
  • 年度 2008
  • 页码 324 p.
  • 总页数 324
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 哲学理论;社会结构和社会关系;教育;
  • 关键词

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