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The author or concept searched is found in the following 19 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Communication Media | Habermas | III 458 Communication Media/Sociology/Action Theory/Communicative Action/Habermas: the liberation of communicative action from tradition-based institutions - i.e. from consensus commitments - leads to the replacement of institutions by organisations of a new type: they are formed on the basis of communication media that uncouple action from communication processes and coordinate them via generalised instrumental values such as money and power.(1) >Media, >Institutions, >Society. These control media replace language as a mechanism for coordinating action and move social action away from integration that goes via a consensus of values and convert it to a media-controlled procedural rationalization. >Social action, >Language/Habermas. HabermasVsWeber: he does not recognize money and power as the communication media that enable the differentiation of subsystems of procedural rational action. >M. Weber, >Procedural Rationality/Weber. IV 269 Communication Media/Habermas: In the course of differentiating between understanding and success-oriented action, two types of relief mechanisms are formed, namely in the form of communication media. IV 270 Which either bundle or replace verbal communication. >Agreement/Habermas. For example, reputation and power are primitive generators of readiness to follow (either rationally through trust in valid knowledge or empirically through incentive through expected reward). They are the starting point for media education. >Recognition >Power. The communication media can be generalized themselves and thus form control media. IV 387 Communication media/system theory/Habermas: the structural characteristics of a medium only become apparent to the extent that they are normatively anchored and enable the differentiation of a social subsystem. >Communication Media/Parsons. 1. ((s) See N. Luhmann's systems theory, in which money, power, truth, etc. are understood as symbolically generalized communication media. See in particular C. Baraldi, G. Corsi, E. Esposito GLU, Frankfurt 1997, S. 202ff. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Communication Media | Parsons | Habermas IV 385 Communication media/Parsons/Habermas: Question: 1. What is the conceptual status of money as a medium that occupies the internal systemic exchange between real variables such as labour and consumer goods? 2. Do the other social subsystems also regulate the exchange in their environments via similar media?(1) Parsons later regarded his attempt to see power as a control medium anchored in the political system with structural analogies to money as a successful test for the generalizability of the media concept.(2) Habermas IV 386 In the order of money, power, influence and value retention, Parsons has analyzed four media in broad lines, each of which is assigned to one of the social subsystems: Money: the economic, Power: the political system, Influence: the system of social integration Value retention: the system for the preservation of structural patterns. Habermas: in another round of generalization, Parsons introduced four more media: Intelligence, performance, affect and interpretation.(3) >Communication media, >Money, >Power, >Values. HabermasVsParsons: the analogies to the medium of money become less clear and even metaphorical during the course of theory formation. This applies all the more to the media that Parsons recently assigned to the subsystems of the all-encompassing system of the human condition: transcendental order, symbolic meaning, health and empirical order. (4) Habermas IV 387 In the end, money is for Parsons only one of 64 socio-theoretically remarkable media. Problem: then one cannot know which of the structural characteristics read off the money medium are characteristic of media at all. Habermas IV 388 Problem: are we dealing here with an overgeneralization, i.e. with the thesis that there is something like a system of control media? Double Contingency/Parsons. Habermas IV 393 Media/Parsons/Habermas: serve not only to save information and time, and thus to reduce the effort of interpretation, but also to cope with the risk that the action sequences will break off. Media such as power and money can largely save the costs of dissent because they uncouple the coordination of action from the formation of linguistic consensus and neutralize it against the alternative of agreement and failed understanding. They are not specifications of language, they replace special language functions. Habermas IV 394 Lifeworld/Parsons/Habermas: the conversion of the coordination of actions from language to control media means a decoupling of the interaction from lifeworld contexts. >Communicative action/Parsons, >Communication theory/Habermas. 1. T.Parsons, Social Systems and the Evolution of Action Theory, NY 1977, S. 128 2. T. Parsons, On the Concept of Power, in: Social Theory and Modern Society, NY 1967 3. Talcott Parsons, Some Problems of General Theory, in: J.C. McKinney, E. A. Tiryakian (Eds.), Theoretical Sociology, NY 1970 S. 27ff. 4. T. Parsons, Action, Theory and the Human Condition, NY 1978, S. 393. |
ParCh I Ch. Parsons Philosophy of Mathematics in the Twentieth Century: Selected Essays Cambridge 2014 ParTa I T. Parsons The Structure of Social Action, Vol. 1 1967 ParTe I Ter. Parsons Indeterminate Identity: Metaphysics and Semantics 2000 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Economics | Parsons | Habermas IV 384 Economics/Parsons/Habermas: Parsons had the problem of integrating the most methodologically advanced social science discipline, economics, into the theory of society.(1) At first he tried to present the exchange relationships between the four social subsystems (society, culture, personality system, behavioral system) via "markets".(2) >Markets/Parsons, >System/Parsons. Habermas IV 385 Neoclassical Economics/Habermas: had conceived the economy as a system with permeable borders, which exchanges inputs from the system environment for its own outputs; it had preferably concentrated on the case of exchange between private households and companies and had analysed the relations between capital and labour from the point of view of a systemic exchange between the real variables of labour and consumer goods on the one hand, and the corresponding monetary variables, wages and private expenditure on the other. Parsons is not interested, like economists, in the internal dynamics of the economic system, but in the relations between the economy and the other subsystems and wants to explain the non-economic parameters of the economic process. >Systems theory. Question: 1. What is the conceptual status of money as a medium that facilitates the internal systemic exchange between real variables such as labour and consumer goods? 2. Do the other social subsystems also regulate the exchange in their environments via similar media? (3) >Control media, >Communication media. 1. T. Parsons/N. J. Smelser, Economy and Society, London, NY, 1956, 2. T. Parsons, Sociological Theory and Modern Society, NY 1967, S. 347ff. 3. T.Parsons, Social Systems and the Evolution of Action Theory, NY 1977, S. 128 |
ParCh I Ch. Parsons Philosophy of Mathematics in the Twentieth Century: Selected Essays Cambridge 2014 ParTa I T. Parsons The Structure of Social Action, Vol. 1 1967 ParTe I Ter. Parsons Indeterminate Identity: Metaphysics and Semantics 2000 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Integration | Habermas | IV 458 Integration/Organizations/Habermas: the mechanism of linguistic understanding, which is essential for social integration, is partially suspended in the formally organized areas of action and relieved by control media. >Media/Habermas. Of course, these must be anchored in the lifeworld by means of formal law. Therefore, the way in which social relations are legalised is a good indicator of the boundaries between the system and the lifeworld. >Law, >Juridification, >System, >Lifeworld, >Control Media. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Juridification | Habermas | IV 524 Juridification/Habermas: the expression refers in general to the tendency to increase written law in modern societies. We can distinguish between an expansion and a consolidation of the right. (1) Otto Kirchheimer introduced the concept into the discussion during the Weimar Republic and at that time primarily had in mind the institutionalisation of the class conflict (...) under tariff- and labour law. Habermas: We can roughly distinguish four epochal legal processes: 1. to the bourgeois state, at the time of absolutism, 2. to the constitutional state, in the monarchy in 19th century Germany, IV 525 3. To the democratic constitutional state following the French Revolution in Europe and North America. 4. to the social and democratic constitutional state in 20th century Europe. Ad 1.: The sovereign is exempt from orientation towards individual content or certain state purposes and is defined in terms of instruments, i.e. solely in relation to the means of the legal exercise of bureaucratically organized rule. The means of effectively allocating power becomes the sole purpose. >Power, >Control media. IV 526 The self-conception of this epoch has found its most consistent expression in Hobbes' Leviathan. >Th. Hobbes. IV 527 The further juridification shifts can be understood in such a way that they gradually bring to bear the demands of the market and absolutist rule in a lifeworld that was initially at the disposal of the market. >Markets, >Lifeworld. Only in this way can the bourgeois state gain a non-parasitic legitimacy appropriate to the level of modern justification. In the end, the structurally differentiated lifeworld on which modern states depend functionally remains the only source of legitimacy. >Legitimacy/Habermas. IV 528 Ad 2: This impetus means the constitutional standardization of an authority that until then was limited and bound only by the legal form and bureaucratic means of exercising power. Now citizens as private individuals receive actionable subjective-public rights against a sovereign, in whose decision-making they certainly do not yet participate democratically. IV 529 Ad 3: The juridification of the legitimation process becomes established in the form of universal and equal suffrage and the recognition of freedom of organization for political associations and parties. >Organization, >Political Parties, >Institutions. IV 530 Ad 4: The development towards a social and democratic constitutional state can be understood as the constitutionalisation of a social power relationship anchored in the class structure. Classical examples are the limitation of working hours, union freedom of association and tariff autonomy, protection against dismissal, social security, etc. Here, too, the balance of power within an area of action that has already been legally constituted is at stake. IV 531 However, the freedom-guaranteeing character of the welfare state does not apply to all areas. Thus, from the beginning there is the ambivalence of guaranteeing freedom and deprivation of liberty.(2) Problem/Habermas: the negative effects (...) do not appear as side effects, they result from the structure of juridification itself. It is now the means of guaranteeing freedom itself that endanger the freedom of the beneficiary. For example, legal claims to monetary income in the event of an insured event represent progress compared to traditional poor welfare. However, this legalisation of life risks demands a remarkable price in the form of restructuring interventions in the lifeworlds of those entitled. >Freedom, >Liberty. IV 532 The bureaucratization leads to a de-individualization and to a decrease of partner-like assistance in the private sector. >Bureaucracy. IV 534 Dilemma: the welfare state guarantees are intended to serve the goal of integration and nevertheless promote the disintegration of life contexts. IV 538 This ambivalence cannot be traced back to a dialectic of law as an institution and law as a medium, because the alternative of guaranteeing and depriving freedom only comes from the perspective of the lifeworld, i.e. only in relation to legal institutions. >Law, >Rights, >Society. 1.R.Voigt Verrechtlichung in Staat und Gesellschaft, in: ders (Hrsg.), Verrechtlichung Frankfurt 1980 S. 16. 2.T.Guldimann, M. Rodenstein, U. Rödel, F. Stille, Sozialpolitik als soziale Kontrolle, Frankfurt, 1978. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Knowledge | Habermas | IV 270 Def Knowledge/Habermas: I use "knowledge" in a broader sense that covers everything that can be acquired through learning as well as through the appropriation of cultural tradition, which extends to both cognitive and social integrative, i.e. to expressive and moral-practical elements. IV 397 Knowledge/Habermas: in communicative expressions we express knowledge, but the symbolic expressions are not this knowledge. This has language as a medium in common with money as a medium: this symbolizes value sets, but has no inherent value of its own. >Communication media, >Control media. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Language | Habermas | Rorty II 94 Language/Habermas/Rorty: Habermas distinguishes between a strategic and a genuinely communicative use of language. Scale of confidence levels. >Communicative action/Habermas, >Communication theory/Habermas, >Communication/Habermas, >Communicative practice/Habermas, >Communicative rationality/Habermas Rorty II 94/95 Rorty: if we cease to interpret reason as a source of authority, the Platonic and Kantian dichotomy dissolves between reason and feeling. >Authority, >Reason, >I. Kant, >Reason/Kant, >Plato. Rorty II 96 RortyVsHabermas: the idea of the "better argument" is only useful if one can find a natural, transcultural relevance relation. >Argumentation, >Ultimate justification. --- Habermas IV 41 Language/Habermas: we have to choose between a) Language as a medium of communication and b) Language as a medium for the coordination of action and socialization of individuals between them. IV 42 The formation of identities and the emergence of institutions can be imagined in such a way that the extra-linguistic context of behavioral dispositions and behavioral schemas is, so to speak, linguistically permeated, i.e. symbolically structured. >Identity/Henrich, >Institutions. IV 43 Language functions as a medium not of understanding and the transmission of cultural knowledge, but of socialisation and social integration. These processes do not sediment themselves, like communication processes, in cultural knowledge, but in the symbolic structures of self and society, in competencies and relationship patterns. >Cultural tradition/Habermas, >Background/Habermas, >Competence, >Capabilities. The signal language develops into a grammatical speech, as the medium of communication simultaneously moves away from the symbolically structured self of the interaction participants and the society condensed into normative reality. >Signal language. IV 100 Language/medium/socialization/Habermas: Speech acts are only a suitable medium of social reproduction if they can simultaneously assume the functions of tradition, social integration and socialization of individuals. >Speech acts, >Illocutionary act, >Perlocutionary act They can only do this if the propositional, illocutionary and expressive elements are integrated into a grammatical unit in each individual speech action in such a way that the semantic content does not break down into segments but can be freely converted between the components. >Content, >Semantic content. IV 135 Religion/Holy/Language/Habermas: in the grammatical speech the propositional elements are combined with the illocutionary and expressive elements in such a way that the semantic content can fluctuate between them. Everything that can be said can also be represented as a statement. This makes it clear to oneself what a connection of religious world views to communicative action means. The background knowledge goes into the situation definitions (...). >Religion/Habermas, >Holiness/Durkheim. Since the semantic contents of sacred and profane origin fluctuate freely in the medium of language, there is a fusion of meanings: the moral-practical and expressive contents are combined with the cognitive-instrumental in the form of cultural knowledge. This is a) as cultural knowledge - b) as a basis for instrumental action. This latter makes religion a world view that demands totality. >Background/Habermas. IV 273 Language/media/control media/communication media/Habermas: the conversion from language to control media (money, power (influence, reputation)) means a decoupling of the interaction from lifeworld contexts (see Lifeworld/Habermas). Media such as money and power begin with the empirically motivated ties; they code a purpose-rational handling of calculable amounts of value and enable a generalized strategic influence on the decisions of other interaction participants, bypassing linguistic consensus-building processes. >Control media, >Communication media. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty II Richard Rorty Philosophie & die Zukunft Frankfurt 2000 Rorty II (b) Richard Rorty "Habermas, Derrida and the Functions of Philosophy", in: R. Rorty, Truth and Progress. Philosophical Papers III, Cambridge/MA 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (c) Richard Rorty Analytic and Conversational Philosophy Conference fee "Philosophy and the other hgumanities", Stanford Humanities Center 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (d) Richard Rorty Justice as a Larger Loyalty, in: Ronald Bontekoe/Marietta Stepanians (eds.) Justice and Democracy. Cross-cultural Perspectives, University of Hawaii 1997 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (e) Richard Rorty Spinoza, Pragmatismus und die Liebe zur Weisheit, Revised Spinoza Lecture April 1997, University of Amsterdam In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (f) Richard Rorty "Sein, das verstanden werden kann, ist Sprache", keynote lecture for Gadamer’ s 100th birthday, University of Heidelberg In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (g) Richard Rorty "Wild Orchids and Trotzky", in: Wild Orchids and Trotzky: Messages form American Universities ed. Mark Edmundson, New York 1993 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty III Richard Rorty Contingency, Irony, and solidarity, Chambridge/MA 1989 German Edition: Kontingenz, Ironie und Solidarität Frankfurt 1992 Rorty IV (a) Richard Rorty "is Philosophy a Natural Kind?", in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 46-62 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (b) Richard Rorty "Non-Reductive Physicalism" in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 113-125 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (c) Richard Rorty "Heidegger, Kundera and Dickens" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 66-82 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (d) Richard Rorty "Deconstruction and Circumvention" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 85-106 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty V (a) R. Rorty "Solidarity of Objectivity", Howison Lecture, University of California, Berkeley, January 1983 In Solidarität oder Objektivität?, Stuttgart 1998 Rorty V (b) Richard Rorty "Freud and Moral Reflection", Edith Weigert Lecture, Forum on Psychiatry and the Humanities, Washington School of Psychiatry, Oct. 19th 1984 In Solidarität oder Objektivität?, Stuttgart 1988 Rorty V (c) Richard Rorty The Priority of Democracy to Philosophy, in: John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 254-278 (1992) In Solidarität oder Objektivität?, Stuttgart 1988 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
| Language | Parsons | Habermas IV 388 Language/Parsons/System Theory/Habermas: Parsons initially adopted the concept of language in the sense of a medium used by cultural anthropology, which enables intersubjectivity and carries the consensus of values relevant to normative orders. With this, he explained what it means that actors share value orientations. These participations served as a model for the common possession of cultural values and for the collective commitment to a normative order.(1) Habermas IV 389 Problem: if money and power as control media are to represent a generalization of language, the culturalist concept of language is inadequate: 1. It is then no longer about the kind of common ground that represents the inter-subjectivity of linguistic communication, but rather about a structure of code and message. 2. The question of systematic localisation of linguistic communication is not solved. >Control media, >Communication media. For Parsons, language initially seemed to belong to the cultural system: as the medium through which traditions propagate. However, the cross-system mechanisms of institutionalisation and internalisation had already suggested the question of whether language is not generally central to the action system and must be analysed at the same level as the concept of action. IV 390 Two strategies are possible: A. Analysis of language at the level of communicative action: this can be linked to linguistics and language philosophy. >Communicative action. However, this is not possible if you follow the second strategy: B. One undermines the level of language and action theory investigations and analyses the mechanism of linguistic communication only from the functionalist point of view of system formation. Luhmann follows this strategy: one would not construct a theory of the action system from an analysis of action with the addition of general system-theoretical aspects...; one would use general system-theoretical construction considerations to derive from them how...systems constitute actions.(2) >Action Theory. 1. T. Parsons, Social Systems and the Evolution of Action Theory, NY 1977, S.168 2. N. Luhmann, Handlungstheorie und Systemtheorie, Ms Bielefeld 1977. |
ParCh I Ch. Parsons Philosophy of Mathematics in the Twentieth Century: Selected Essays Cambridge 2014 ParTa I T. Parsons The Structure of Social Action, Vol. 1 1967 ParTe I Ter. Parsons Indeterminate Identity: Metaphysics and Semantics 2000 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Law | Habermas | IV 261 Law/Moral/Habermas: Thesis: higher levels of integration cannot be established in social evolution until legal institutions have emerged in which a moral consciousness of the conventional or postconventional level (see Moral/Kohlberg) is embodied.(1) IV 458 Law/Modernism/Habermas: Modern coercive law is decoupled from moral motives. The law no longer starts with existing communication structures, but generates traffic forms and chains of instructions corresponding to the communication media. >Communication Media/Habermas, >Control Media/Habermas. The traditionally settled contexts (...) are deported into system environments. The boundaries between the system and the lifeworld are blurred, roughly speaking, between the subsystems of the economy and the bureaucratic state administration on the one hand, and the private spheres of life and the public on the other. >Systems, >Lifeworld/Habermas. IV 536 Law/Justification/Habermas: modern law is a combination of principles of statute and justification. The right used as a control medium is relieved of the problems of justification. This corresponds to the decoupling of system and environment. The legal institutions belong IV 537 to the social component of the lifeworld. As long as law functions as a complex medium linked to money and power, it extends to formally organised areas of action which as such have been constituted directly in the forms of bourgeois formal law, whereas legal institutions (see Ultimate Justification/Habermas) have no constituent power, but only a regulatory function. >Ultimate justification/Habermas, >Money/Habermas, >Power, >Recognition. They are embedded in a broader political, cultural and social context. They give the informally constituted areas of action a binding form that is subject to state sanctions. >Juridification/Habermas. 1. J.Habermas, Zur Rekonstruktion des Historischen Materialismus, Frankfurt 1976. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Lifeworld | Habermas | III 72 Lifeworld/Habermas: this is about the socio-cultural conditions of a rational lifestyle. Here we must examine the structures that enable individuals and groups to rationalize their actions. >Actions/Habermas, >Action Systems/Habermas, >Action theory/Habermas >Rationality/Habermas, >Group behavior. III 73 Interpretational systems and world views that reflect the background knowledge of social groups play a role here. >Background. III 107 I first introduce the concept of the lifeworld as a correlative to processes of understanding. Communicatively acting subjects always communicate in the horizon of a lifeworld. >Agreement, >Horizon. Their lifeworld is based on more or less diffuse, always unproblematic background beliefs. It saves the interpretation work of previous generations; it is the conservative counterbalance to the risk of disagreement that arises with every current communication process. >Cultural tradition. III 108 Myth/Myths/Habermas. In mythical worldviews as the background for the interpretation of a lifeworld in a social group, the burden of interpretation is taken away from the individual group members as well as the chance to achieve a critical agreement. Here, the linguistic view of the world is reified as a world order and cannot be seen through as a critisable system of interpretation. >Worldviews. IV 189 Lifeworld/Method/HabermasVsHusserl/Habermas: If we give up the basic concepts of consciousness philosophy in which Husserl deals with the lifeworld problems (1), we can think of the lifeworld represented by a culturally handed down and linguistically organized inventory of interpretative patterns. >E. Husserl. Then the context of reference no longer has to be explained in the context of phenomenology and psychology of perception, but as a context of meaning. >Phenomenology, >Cognitive Psychology. IV 191 Lifeworld/Habermas: since the communication participants cannot take an extramundane position towards it, it has a different status than the other world concepts (the social, the subjective and the objective world), in which speakers and listeners can optionally refer to something objective, normative or subjective. This is not possible in relation to the lifeworld. With their help, the participants cannot refer to something "inter-subjective" either. >Intersubjectivity, >Objectivity, >Norms, >Subjectivity. IV 192 They always move within the horizon of their lifeworld and cannot refer to "something in the lifeworld", such as facts, norms or experiences. >Facts, >Experiences. The lifeworld is also the transcendental place where speakers and listeners can meet and reciprocally claim that their statements fit into the world (the objective, social or subjective world). IV 198 The phenomenologically described basic features of the constituted lifeworld can be explained without difficulty if "lifeworld" is introduced as a complementary term to "communicative action". >Communicative action/Habermas, >Communication theory/Habermas, >Communication/Habermas, >Communicative practice/Habermas, >Communicative rationality/Habermas. IV 205 Background/Lifeworld/Habermas: the lifeworld should not be equated with the background consisting of cultural knowledge. Instead, it is the case that the solidarity of the groups and competences of socialized individuals integrated via values and norms flow into communicative action. IV 224 Lifeworld/Habermas: when we conceive of society as a lifeworld, we assume a) the autonomy of those acting, b) the independence of culture, c) the transparency of communication. >Autonomy, >Culture. These three fictions are built into the grammar of narratives and return in a culturally biased Verstehen. >Fiction/Habermas). IV 230 Lifeworld/System/Habermas: I understand social evolution as a second-level process of differentiation: system and lifeworld differentiate, in that the complexity of one and the rationality of the other grows, not only in each case as a system and as lifeworld - but both also differentiate from each other at the same time. From a systemic point of view, these stages can be characterized by newly occurring systemic mechanisms. These are increasingly separating themselves from the social structures through which social integration takes place. Cf. >Systems. IV 273 Lifeworld/control media/communication media/language/Habermas: the conversion from language to control media (money, power (influence, reputation)) means a decoupling of the interaction from lifeworld contexts (see Lifeworld/Habermas), >Control media, >Communication media, >Money, >Power, >Recognition. Media such as money and power begin with the empirically motivated ties; they code a purpose-rational handling of calculable amounts of value and enable a generalized strategic influence on the decisions of other interaction participants, bypassing linguistic consensus-building processes. >Language/Habermas. N.B.: thus, the lifeworld is no longer needed for the coordination of actions. 1. E.Husserl, Erfahrung und Urteil, Hamburg 1948; zur Kritik an den bewusstseinstheoretischen Grundlagen der phänomenologischen Sozialontologie von A. Schütz vgl. M. Theunissen, Der Andere, Berlin 1965, S. 406ff. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Lifeworld | Luhmann | Habermas IV 232 Lifeworld/Luhmann/Habermas: Luhmann hypostasizes the world that has been pushed back behind media-controlled subsystems, which no longer directly follows the action situations, but only forms the background for organized systems of action, into "society". >Society/Luhmann. Habermas IV 394 Lifeworld/Mechanization of the Lifeworld/Luhmann/Habermas: (see Communication Media/Parsons): Lifeworld/Parsons/Habermas: the conversion of the coordination of actions from language to control media means a decoupling of the interaction from life-world contexts. In this context Luhmann speaks of a mechanization of the lifeworld; by this he means "the relief of sense-processing processes of experiencing and acting from the reception, formulation and communicative explication of all sense references implied (Habermas: in the lifeworld context of communication-oriented action)".(1) >Communication/Luhmann. Habermas: Media-controlled interactions can connect in space and time to ever more complex networks without these communicative networks having to be overlooked and taken responsibility for, even if only in the form of a collectively shared cultural knowledge. Then it is no longer a question of the accountability of the interaction participants. >Action/Luhmann, >Action system/Luhmann. 1. N. Luhmann, Macht, Stuttgart 1975, S. 71. |
AU I N. Luhmann Introduction to Systems Theory, Lectures Universität Bielefeld 1991/1992 German Edition: Einführung in die Systemtheorie Heidelberg 1992 Lu I N. Luhmann Die Kunst der Gesellschaft Frankfurt 1997 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Markets | Habermas | IV 226 Markets/Habermas: the market ensures a norm-free regulation of cooperation relationships. It belongs to the systemic mechanisms that stabilize unintended contexts of action via the functional networking of action sequences, while the mechanism of communication coordinates the action orientations of the participants. >Communication Media/Habermas, >Money/Habermas, >Control Media/Habermas. Habermas thesis: this is the reason for proposing a distinction between social and system integration. The one starts with the orientations for action through which the other passes. In one case the action system is integrated by a normatively secured or communicatively achieved consensus, in the other case by the non-normative control of subjectively uncoordinated individual decisions. >Actions/Habermas, >Action Systems/Habermas, >Action theory/Habermas, >Communicative action/Habermas, >Communication theory/Habermas, >Communication/Habermas, >Communicative practice/Habermas, >Communicative rationality/Habermas. IV 247 Within the framework of state-organised societies, goods markets are created which are controlled via symbolically generalised exchange relationships, i.e. via the money medium. But this medium only creates a structure-forming effect for the social system as a whole with the separation of the economy from the state order. The result is a subsystem differentiated by the money medium, which in turn forces the state to reorganize. >Society. In the interrelated subsystems of the market economy and modern administration, the mechanism of the control medium, which Parsons gave the name of the symbolically generalized communication medium, finds its appropriate social structure. >T. Parsons, >Communication media/T. Parsons. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Marxism | Habermas | III 216 Marxism/Habermas: Hegel has become effective through an uncritical appropriation of the dialectical conceptual apparatus; the unity of theoretical and practical reason is built into the basic concepts of critique of political economy in such a way that the normative foundations of Marxian theory... III 217 ...have been darkened until today. >Pure Reason, >Practical Reason, >Ethics, >Theory of Knowledge, >G.W.F. Hegel. In Marxism this ambiguity was partly circumvented, partly concealed, but not actually eliminated: circumvented by the division of Marx' social theory into social research and ethical socialism (M. Adler); and concealed both by an orthodox connection to Hegel (Lukács, Korsch) and by an assimilation to the more naturalistic development theories of the 19th century (Engels, Kautsky). These theories form the bridge over which the topic of rationalization, which was initially dealt with in historical philosophy, was transferred to sociology.(1) >Sociology. IV 222 Lifeworld/Marxism/Habermas: the Marxist critique of bourgeois society starts with the circumstances of production because it accepts the rationalization of the lifeworld, but wants to explain the deformations of the rationalized lifeworld from conditions of material reproduction. >Lifeworld/Habermas. This approach requires a theory that operates on a broader basic conceptual basis than that of the "lifeworld". It must neither identify the environment with society as a whole nor reduce it to systemic contexts. >Society, >Systems, >Systems theory. IV 399 Marxism/VsCapitalism/Habermas: The starting point of all criticism of capitalism was the question of whether the conversion of prebourgeois normatively organized labor relations to the medium of money (see Money/Habermas, Money/Parsons), whether thus the monetization of the labor force IV 400 means an intervention in living conditions and areas of interaction which themselves are not integrated in the form of media and cannot be detached painlessly, i.e. without social-pathological effects, from structures of communication-oriented action. IV 504 Marxism/HabermasVsMarxism/Habermas: Marx's approach demands an economically abridged interpretation of the developed capitalist societies. For these, Marx rightly claimed an evolutionary primacy of the economy. However, this primacy must not tempt us to tailor the complementary relationship between the economy and the state apparatus to a trivial superstructure-based concept. Solution/Habermas: in contrast to the monism of value theory, we have to reckon with two control media and four channels through which two complementary subsystems subject the lifeworld to their imperatives. The reification effects can result equally from the bureaucratization and monetization of public and private spheres of life. IV 505 The economicist approach fails in view of the pacification of the class conflict and the long-term success that reformism has achieved in European countries since the Second World War in the broad sense of a social-democratic program. >Interventionism/Habermas. 1. J. Habermas Zur Rekonstruktion des Historischen Materialismus, Frankfurt, 1976. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Media | Habermas | IV 190 Medium/Language/Habermas: the communication participants move so much within their language by performing or understanding a speech act that they cannot bring forward a current utterance as "something inter-subjective" in the way that they experience an event as something objective (...). >Intersubjectivity, >Language/Habermas, >Communicative action/Habermas, >Communication theory/Habermas, >Communication/Habermas, >Communicative practice/Habermas, >Communicative rationality/Habermas. The medium of communication remains in a peculiar semi-transcendence. As long as the participants retain their performative attitude, the currently used language remains in their backs. The speakers cannot take an extra-mundane position towards it. >Agreement, >Perspective. IV 209 Medium/Habermas: the interactions interwoven into the network of everyday communicative practice form the medium through which culture, society and person reproduce themselves. These reproductive processes extend to the symbolic structures of the lifeworld. We must differentiate between the preservation of the material substrate of the lifeworld. >Culture, >Society, >Person, >Lifeworld, >Substrate. IV 273 Media/control media/communication media/language/Habermas: the conversion from language to control media (money, power (influence, reputation)) means a decoupling of the interaction from lifeworld contexts. >Lifeworld/Habermas, >Control media, >Communication media. Media such as money and power begin with the empirically motivated ties; they code a purpose-rational handling of calculable amounts of value and enable a generalized strategic influence on the decisions of other interaction participants, bypassing linguistic consensus-building processes. >Money/Habermas, >Power. N.B.: thus, the lifeworld is no longer needed for the coordination of actions. IV 407 Media/Habermas: Thesis: Conditions for an optimal institutionalisation of media (here: money and power): Real values and coverage reserves must be such that they have an empirically motivating force. The physical control of cover reserves must be possible. It must be possible to measure, relinquish and deposit the media. The normative anchoring of media must not lead to new communication efforts and no further risks of dissent. Problem: this reaches its limits at the level of the social system: new names for media can always be found, but these are initially only postulates that must prove useful.(1) IV 410 For example, placing value retention and influence on the same level as media with money and power as media is not particularly plausible. The former are not as calculable as money and power. It is therefore not possible to deal with them strategically. >Recognition. IV 412 Influence and value retention are so little neutral to the alternative of agreement and failed understanding that, rather, with solidarity and integrity, they raise two cases of agreement to generalized value. Unlike the media, they cannot replace money and power with language in their coordination function, but merely relieve the complexity of the lifeworld through abstraction. Media of this kind cannot mechanize the lifeworld. >Agreement/Habermas, >Language/Habermas. 1.Vgl. St. Jensen, J. Naumann, Commitments, in: Zeitschrift für Sozialwissenschaft, Jg. 9, 1980, S. 79f. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Media | Parsons | Habermas IV 397 Medium/Parsons/Habermas: the medium (here money as a non-linguistic communication medium in interactions) is both measure and store of value. While a linguistic utterance receives a measurable information value only in relation to the context-dependent information status of the sender ((s) sic, actually of the receiver), media must embody measurable value sets to which, irrespective of particular contexts, all participants can refer to as an objective quantity. >Money/Parsons. While the semantic content of linguistic expressions cannot be appropriated exclusively by individual actors, control media must embody values that circulate. >Control media, >Communication media. |
ParCh I Ch. Parsons Philosophy of Mathematics in the Twentieth Century: Selected Essays Cambridge 2014 ParTa I T. Parsons The Structure of Social Action, Vol. 1 1967 ParTe I Ter. Parsons Indeterminate Identity: Metaphysics and Semantics 2000 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Money | Habermas | IV 255 Money/Habermas: The capitalist economic system owes its emergence to a new mechanism, the control medium money. This medium specializes in the overall social function of economic activity provided by the state and forms the basis for a normative context of an outgrown subsystem. IV 256 Money is a special exchange mechanism that transforms utility values into exchange values and natural economic goods traffic into goods traffic. Only with capitalism does an economic system emerge that handles both internal traffic between companies and exchanges with non-economic environments, private households and the state, via monetary channels. The institutionalization of wage labor and the tax state is just as constitutive for the new mode of production as the emergence of the capitalist enterprise. Only when money becomes an intersystemic exchange medium does it create structure-building effects. And to the extent that the exchange with the social environment is regulated via the medium of money. >Communication media, >Control media, >Systems theory, >Exchange, >Markets, >Economy, >Economic systems. IV 397 Money/Habermas: Money ((s) considered by Habermas at this point as a control medium) must be able to circulate ((s) i.e. it must be temporarily in the possession of an individual). It must also be possible to deposit it and invest it according to Schumpeter's model. In a monetarised economy, there are basically four options for owning money: hoarding (withdrawing from the cycle) or spending (on goods), saving ((s) See also Saving/Rawls) or investing ((s) in means of production). |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Productive Forces | Habermas | IV 251 Def Productive Forces/Marx/Habermas: According to Marx, productive forces consist of a) the labour force of those working in production, the producers; b) the technically usable knowledge, insofar as it is converted into productivity-increasing work tools, into production techniques; c) organisational knowledge, insofar as it is used to set workers in motion efficiently, to qualify workers and to effectively coordinate the division of labour cooperation of the workers. IV 252 The productive forces determined the degree of possible availability of natural processes. >Relations of production/Habermas, >Knowledge, >Efficiency, >Control media. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Subsystems | Habermas | III 457 Subsystems/Communicative Action/Rationalization/HabermasVsWeber/Habermas: only when we differentiate between communicative and success-oriented action in "social action" can the communicative rationalization of everyday action and the formation of subsystems for purpose-rational economic and administrative action be understood as complementary development. Although both reflect the institutional embodiment of rationality complexes, in another respect they are opposite tendencies. IV 247 Examples of subsystems are market economy and modern administration. IV 399 Subsystems/Habermas: are indicators of a successful formation of subsystems: - the crisis-like fluctuations in the quantitative ratio of the values embodied by the medium (here: money) and the real values represented by them (i.e. the dynamics of inflation and deflation) - The reflexive upgrading of the medium, which makes capital markets possible, for example. A subsystem such as the economy can only become more differentiated via the medium of money if markets and forms of organisation emerge that bring the system's inherent traffic with the relevant environments under monetary control. This regulation does not necessarily require a double relation in the sense of an exchange of pairs of factors and products, which runs over two different media. E.g. it is not foreseen that in the relationship between the economy and the private household sector, labour enters the economic system through a non-monetary medium such as value retention. >Marxism/Habermas, >Systems, >Systems theory. IV 400 Subsystems/Habermas: for the development of a media-controlled subsystem it seems sufficient that boundaries are created across through which a simple exchange with all environments can take place controlled by a (single) medium. This also triggers changes in the interaction areas that form environments for the subsystem. >Communication Media/Habermas, >Control Media. IV 418 Subsystems/Lifeworld/Media/Technocracy/Habermas: Subsystems that are differentiated via media such as power and money can become independent from a lifeworld forced into the system environment. From the perspective of the lifeworlds, the conversion of action to the media appears both as a relief of communication effort and risk and as a conditioning of decisions in extended contingency scope. In this sense, they appear as a mechanization of the lifeworld. On the other hand, a generalization of the inlfuence of the medium cannot have such an effect. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Terminology | Habermas | IV 188 Reference context/terminology/Habermas: In a sense, the world to which the communication participants belong is always present, but only in such a way that it forms the background for a current scene: the context of reference. IV 189 Lifeworld/Habermas: If we give up the basic concepts of consciousness philosophy in which Husserl deals with the problem of the life world, we can think of the life world represented by a culturally handed down and linguistically organised inventory of patterns of interpretation. Then the context of reference must no longer be explained in the context of phenomenology and psychology of perception, but as IV 190 a connection of meaning between a communicative utterance, the context and the connotative horizon of meaning. Reference contexts go back to grammatically regulated relationships between elements of a linguistically organized inventory of knowledge. IV 209 Def Culture/Habermas: I call culture the inventory of knowledge from which the communication participants provide themselves with interpretations by communicating about something in a world. Def Society/Habermas: I call society the legitimate orders through which communication participants regulate their affiliation to social groups and thus ensure solidarity. Def Personality/Habermas: By personality I understand the competences that make a subject capable of speaking and acting, i.e. repairing, participating in processes of communication and thereby asserting one's own identity. Semantics/Habermas: the semantic field of symbolic contents form dimensions in which the communicative actions extend. Medium/Habermas: the interactions interwoven into the network of everyday communicative practice form the medium through which culture, society and person reproduce themselves. These reproductive processes extend to the symbolic structures of the lifeworld. We must differentiate between the preservation of the material substrate of the lifeworld. IV 260 Norm/Terminology/Habermas: Norm = generalized behavioral expectation. Principles: = higher-level norms. IV 278 Form of communication/terminology/Habermas: Structural violence is exercised through a systematic restriction of communication; it is anchored in the formal conditions of communicative action in such a way that the connection between objective, social and subjective world is typically prejudiced for the communication participants. For this relative a priori of understanding I would like to introduce the concept of the form of communication in analogy to the a priori of knowledge of the form of object (Lukács). IV 413 Def Control Media/terminology/Habermas: are those media that replace language as a mechanism for action coordination . Def communication media/Habermas: are such media that merely simplify over-complex contexts of communication-oriented action, but remain dependent on language and on a lifeworld. IV 536 Def Legal Institution/Terminology/Habermas: I call legal institutions legal norms, which cannot be sufficiently legitimized by the positivistic reference to procedures. E.g. the foundations of constitutional law, the principles of criminal law and criminal procedure. As soon as they are questioned, the reference to their legality is not sufficient. They require material justification because they belong to the legitimate orders of the lifeworld itself and, together with informal norms of action, form the background of communicative action. IV 539 Def Inner colonization/Habermas: this thesis states that as a result of capitalist growth, the subsystems of economy and state become more and more complex and penetrate deeper and deeper into the symbolic reproduction of the lifeworld. IV 548 The thesis makes it possible to analyze processes of real abstraction, to which Marx had an eye, without using an equivalent of value theory (see Value Theory/Habermas). III 144 Def Action/Habermas: Actions are only what I call such symbolic expressions with which the actor, as in teleological, norm-regulated and dramaturgical action, makes a reference to at least one world (the physical, the consciousness or the mentally divided world) but always also to the objective world. From these I distinguish between body movements and secondary operations. III 70 Def Critique/Habermas: I speak of criticism instead of discourse whenever arguments are used, without the participants having to assume that the conditions for a speech situation free of external and internal constraints are fulfilled. Aesthetic critique is about opening the eyes of participants, i. e. leading them to an authenticating aesthetic perception. III 412 Def Meaning/Communicative Action/Habermas: within our theory of communicative action, the meaning of an elementary expression consists in the contribution it makes to the meaning of an acceptable speech action. And to understand what a speaker wants to say with such an act, the listener must know the conditions under which he can be accepted. III 41 Def rationality/culture/Habermas: we call a person rational who interprets his or her nature of need in the light of culturally well-coordinated value standards, but especially when he or she is able to adopt a reflexive attitude towards the standards of value that interpret needs. IV 251 Def Productive Forces/Marx/Habermas: According to Marx, productive forces consist of a) the labour force of those working in production, the producers; b) the technically usable knowledge, insofar as it is converted into productivity-increasing work tools, into production techniques; c) organisational knowledge, insofar as it is used to set workers in motion efficiently, to qualify workers and to effectively coordinate the division of labour cooperation of the workers. IV 252 The productive forces determined the degree of possible availability of natural processes. IV 252 Def Relations of Production/Marx/Habermas: relations of production are those institutions and social mechanisms that determine how the labour force, at a given level of productive forces, is combined with the available means of production. The regulation of access to the means of production or the way in which the socially used workforce is controlled also indirectly determines the distribution of socially generated wealth. Relations of production express the distribution of social power; they prejudice the structure of interests that exists in a society with the distribution pattern of socially recognized opportunities of the satisfaction of needs. IV 203 Def Situation/Habermas: the situation includes everything that can be seen as a restriction for (...) action initiatives. While the actor retains the environment as a resource for communication-oriented action, the restrictions imposed by the circumstances of the implementation of his plans are part of the situation. III 400 Def Understanding/Communication/Habermas: in our theory of communicative action we limit ourselves to acts of speech under standard conditions, i.e. we assume that a speaker means nothing else than the literal meaning of what he/she says. Understanding a sentence is then defined as knowing what makes that sentence acceptable. From the speaker's perspective, the conditions of acceptability are identical to the conditions of his/her illocutionary success. Acceptability is not defined in an objective sense from the perspective of an observer, but from the performative attitude of the communication participant. IV 270 Def Knowledge/Habermas: I use "knowledge" in a broader sense that covers everything that can be acquired through learning as well as through the appropriation of cultural tradition, which extends to both cognitive and social integrative, i.e. to expressive and moral-practical elements. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
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