Frases de Jürgen Habermas
Jürgen Habermas
Data de nascimento: 18. Junho 1929
Jürgen Habermas é um filósofo e sociólogo alemão que participa da tradição da teoria crítica e do pragmatismo, sendo membro da Escola de Frankfurt. Dedicou sua vida ao estudo da democracia, especialmente por meio de suas teorias do agir comunicativo , da política deliberativa e da esfera pública. Ele é conhecido por suas teorias sobre a racionalidade comunicativa e a esfera pública, sendo considerado um dos mais importantes intelectuais contemporâneos.
Associado à Escola de Frankfurt, tendo sido assistente de Theodor Adorno, coopera com este na crítica ao positivismo lógico, especialmente à influência deste na Sociologia. Desenvolve sua teoria dos interesses cognitivos, em sintonia com o pensamento de Herbert Marcuse, especialmente em relação ao interesse emancipatório. Desde o início, sua obra transita ao redor da categoria da interação.
O trabalho de Habermas trata dos fundamentos da teoria social e da epistemologia, da análise da democracia nas sociedades sob o capitalismo avançado, do Estado de direito em um contexto de evolução social e da política contemporânea, particularmente na Alemanha.
Em seu sistema teórico, nomeadamente quando desenvolve o conceito de Democracia deliberativa, indica as possibilidades da razão, da emancipação e da comunicação racional-crítica, latentes nas instituições modernas e na capacidade humana de deliberar e agir em função de interesses racionais.
Habermas é, também, conhecido por seu trabalho sobre a modernidade e particularmente sobre a racionalização, nos termos originalmente propostos por Max Weber. O pensamento de Habermas também tem sido influenciado pelo pragmatismo americano, pela teoria da ação e mesmo pelo pós-estruturalismo.
Os trabalhos de Habermas têm sido estudados, debatidos e aplicados em vários campos do conhecimento, desde as Ciências da Comunicação ao Jornalismo, da Sociologia à Ciência Política, da Filosofia da Linguagem ao Direito, com enormes contribuições no que tange especialmente ao giro no sentido da concepção de democracia deliberativa.
Autores parecidos
Karl Marx78
filósofo, economista e sociólogo alemão
Citações Jürgen Habermas
„As historical and social beings we find ourselves always already in a linguistically structured lifeworld. In the forms of communication through which we reach an understanding with one another about something in the world and about ourselves, we encounter a transcending power. Language is not a kind of private property. No one possesses exclusive rights over the common medium of the communicative practices we must intersubjectively share. No single participant can control the structure, or even the course, of processes of reaching understanding and self-understanding. How speakers and hearers make use of their communicative freedom to take yes- or no-positions is not a matter of their subjective discretion. For they are free only in virtue of the binding force of the justifiable claims they raise towards one another. The logos of language embodies the power of the intersubjective, which precedes and grounds the subjectivity of speakers.“
— Jürgen Habermas
Habermas (2003) The Future of Human Nature. p. 10
„[Critical social science attempts] to determine when theoretical statements grasp invariant regularities of social action as such and when they express ideologically frozen relations of dependence that can in principle be transformed.“
— Jürgen Habermas
p. 310 as cited in: Dominick LaCapra (1983) Rethinking Intellectual History: Texts, Contexts, Language. p. 170
„Although objectively greater demands are placed on this authority, it operates less as a public opinion giving a rational foundation to the exercise of political and social authority, the more it is generated for the purpose of an abstract vote that amounts to no more than an act of acclamation within a public sphere temporarily manufactured for show or manipulation.“
— Jürgen Habermas
p. 222
„[According to Habermas, the genesis of the bourgeois public sphere resulted from a combination of early capitalist commercial development and the organization of territorial … Representative publicness involved a re-presenting or staging for the purposes of display and acclamation, hence] this publicness (or publicity) of representation was not constituted as a social realm, that is, as a public sphere; rather, it was something like a status attribute, if this term may be permitted.“
— Jürgen Habermas
p. 7 as cited in: Benedetto Fontana, Cary J. Nederman, Gary Remer (2004) Talking Democracy: Historical Perspectives on Rhetoric and Democracy. p. 222
„The speaker must choose a comprehensible [verständlich] expression so that speaker and hearer can understand one another.“
— Jürgen Habermas
Habermas (1979) cited in: Werner Ulrich (1983) Critical heuristics of social planning. p. 123
„Christianity has functioned for the normative self-understanding of modernity as more than a mere precursor or a catalyst. Egalitarian universalism, from which sprang the ideas of freedom and social solidarity, of an antonomous conduct of life and emancipation, of the individual morality of conscience, human rights, and democracy, is the direct heir to the judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of continual critical appropriation and reinterpretation. To this day, there is no alternative to it. And in the light of the current challenges of a postnational constellation, we continue to draw on the substance of this heritage. Everything else is just idle postmodern talk.“
— Jürgen Habermas
Habermas (2006) "Conversation about God and the World." Time of transitions. Cambridge: Polity Press, p. 150-151.
„Technically speaking, since our complex societies are highly susceptible to interferences and accidents, they certainly offer ideal opportunities for a prompt disruption of normal activities. These disruptions can, with minimum expense, have considerably destructive consequences. Global terrorism is extreme both in its lack of realistic goals and in its cynical exploitation of the vulnerability of complex systems.“
— Jürgen Habermas
Habermas (2004) in: Giovanna Borradori (2004) Philosophy in a Time of Terror: : Dialogues with Jurgen Habermas and Jacques Derrida. p. 34
„The bourgeois public sphere may be conceived above all as the sphere of private people come together as a public; they soon claimed the public sphere regulated from above against the public authorities themselves, to engage them in a debate over the general rules governing relations in the basically privatized but publicly relevant sphere of commodity exchange and social labor.“
— Jürgen Habermas
p. 27
„The usage of the words “public" and “public sphere” betrays a multiplicity of concurrent meanings. Their origins go back to various historical phases and, when applied synchronically to the conditions of a bourgeois society that is industrially advanced and constituted as a social-welfare state, they fuse into a clouded amalgam. Yet the very conditions that make the inherited language seem inappropriate appear to require these words, however confused their employment.“
— Jürgen Habermas
p. 1 as cited in: Gandy, M (1997) "Ecology, modernity and the intellectual legacy of the Frankfurt School". In: Light, A and Smith, JM, (eds.) Space, Place and Environmental Ethics. p. 240
„The 'state' on the modern conception is a legally defined term which refers, at the level of substance, to a state power that possesses both internal and external sovereignty, at the spatial level over a clearly delimited terrain (the state territory) and at the social level over the totality of members (the body of citizens or the people). State power constitutes itself in the forms of positive law, and the people is the bearer of the legal order whose jurisdiction is restricted to the state territory. In political usage, the concepts 'nation' and 'people' have the same extension. But in addition to its legal definition, the term 'nation' has the connotation of a political community shaped by common descent, or at least by a common language, culture, and history. A people becomes a 'nation' in this historical sense only in the concrete form of a particular form of life.“
— Jürgen Habermas
Habermas (1998) The Inclusion of the Other: Studies in Political Theory. Ciaran Cronin and Pablo De Greiff, eds. Cambridge, MA: The MIT Press.
„What Kant regarded as a unique (Copernican) turn to transcendental reflection becomes in Hegel a general mechanism for turning consciousness back upon itself. This mechanism has been switched on and off time and time again in the development of spirit. As the subject becomes conscious of itself, it destroys one form of consciousness after another. This process epitomizes the subjective experience that what initially appears to the subject as a being in itself can become content only in the forms imparted to it by the subject. The transcendental philosopher’s experience is thus, according to Hegel, reenacted naively whenever an in-itself becomes a for-the-subject. What Hegel calls “Dialectical” is the reconstruction of this recurrent experience and of its assimilation by the subject, which gives rise to ever more complex structures. … Hegel, it should be noted, exposes himself to a criticism. … Reconstructing successive forms of consciousness is one thing. Proving the necessity of their succession is quite another.“
— Jürgen Habermas
p. 5
