Klaus HabermaaГџ Navigation menu Video
Der Wunsch und die Aufgabe ist es, dieses Unternehmen im bisherigen Geist weiterzuführen: zu expandieren, um Arbeitsplätze nicht nur zu erhalten, sondern auch zu schaffen, und sich der Zeit zu stellen, die heute schon ganz anders ist als vor 10 Jahren.
Der Wandel, der sich immer schneller vollzieht, birgt viele Herausforderungen und ebenso viele Chancen und Möglichkeiten.
Wir sind heute eine erfolgreiche Firmenfamilie. Und wie jede Familie haben wir Eltern, die unsere Familie gegründet und aufgebaut haben: Eugen und Luise Habermaass.
Und Kinder und Kindeskinder, die sie in die Zukunft führen. Weder die Kriegsjahre noch die Teilung Deutschlands oder wirtschaftliche Schwankungen konnten die Familie aufhalten.
Jürgen Habermas, der bekannte deutsche Soziologe und Philosoph von der Frankfurter Goethe-Universität, schrieb einen interessanten Artikel, der eine Polemik geradezu herausfordert.
November und somit zu unseren Lesern. Ich muss gleich zu Anfang bemerken, dass ich mir nicht sicher bin, ob Professor Habermas seinen Artikel im Original wirklich so betitelt hat, da der Artikel nicht davon handelt.
In der New York Times Spielen da die Schlagzeilenmacher mit uns? Das wäre etwas ganz anderes. Interview mit Günter Getzinger Standard, Frankfurter Diskussionsreihe Vorträge Ein Orientierungsversuch in der Corona-Krise Nachweise Auf dieser Seite möchten wir Cookies auch von Dritten verwenden.
Wenn Sie diese Website weiterhin nutzen oder auf "Akzeptieren" klicken, erklären Sie, damit einverstanden und mindestens 16 Jahre alt zu sein.
Sie können Ihre Einwilligung jederzeit widerrufen. Weitere Infos. Christine Nagel: Hannah Arendt Deutschlandfunk He was brought up in a staunchly Protestant milieu, his grandfather being the director of the seminary in Gummersbach.
Von der Zwiespältigkeit in Schellings Denken "The Absolute and History: On the Schism in Schelling's Thought". His dissertation committee included Erich Rothacker and Oskar Becker.
From on, he studied philosophy and sociology under the critical theorists Max Horkheimer and Theodor W. Adorno at the Goethe University Frankfurt 's Institute for Social Research , 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 School had become paralyzed with political skepticism and disdain for modern culture,  he finished his habilitation in political science at the University of Marburg under the Marxist Wolfgang Abendroth.
His habilitation work was entitled Strukturwandel der Öffentlichkeit. Untersuchungen zu einer Kategorie der bürgerlichen Gesellschaft published in English translation in as The Structural Transformation of the Public Sphere : An Inquiry into a Category of Bourgeois Society.
It is a detailed social history of the development of the bourgeois public sphere from its origins in the 18th century salons up to its transformation through the influence of capital-driven mass media.
In 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 Gadamer and Karl Löwith in , which he accepted.
In this same year he gained his first serious public attention, in Germany, with the publication of his habilitation. In , strongly supported by Adorno, Habermas returned to Frankfurt to take over Horkheimer's chair in philosophy and sociology.
The philosopher Albrecht Wellmer was his assistant in Frankfurt from to He accepted the position of Director of the Max Planck Institute for the Study of the Scientific-Technical World in Starnberg near Munich in , and worked there until , two years after the publication of his magnum opus , The Theory of Communicative Action.
He was elected a Foreign Honorary Member of the American Academy of Arts and Sciences in Habermas then returned to his chair at Frankfurt and the directorship of the Institute for Social Research.
Since retiring from Frankfurt in , Habermas has continued to publish extensively. In , he received the Gottfried Wilhelm Leibniz Prize of the Deutsche Forschungsgemeinschaft , which is the highest honour awarded in German research.
He also holds the position of "permanent visiting" professor at Northwestern University in Evanston, Illinois, and " Theodor Heuss Professor" at The New School , New York.
Habermas was awarded The Prince of Asturias Award in Social Sciences of Habermas was also the Kyoto Laureate  in the Arts and Philosophy section.
He traveled to San Diego and on 5 March , as part of the University of San Diego 's Kyoto Symposium , gave a speech entitled The Public Role of Religion in Secular Context , regarding the evolution of separation of church and state from neutrality to intense secularism.
In , Habermas was listed as the seventh most-cited author in the humanities including the social sciences by The Times Higher Education Guide , ahead of Max Weber and behind Erving Goffman.
Jürgen Habermas is the father of Rebekka Habermas , historian of German social and cultural history and professor of modern history at the University of Göttingen.
Habermas is a famed teacher and mentor. Habermas has constructed a comprehensive framework of philosophy and social theory drawing on a number of intellectual traditions: .
Jürgen Habermas considers his major contribution to be the development of the concept and theory of communicative reason or communicative rationality, which distinguishes itself from the rationalist tradition , by locating rationality in structures of interpersonal linguistic communication rather than in the structure of the cosmos.
This social theory advances the goals of human emancipation , while maintaining an inclusive universalist moral framework. This framework rests on the argument called universal pragmatics —that all speech acts have an inherent telos the Greek word for "purpose" —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-act philosophy of Ludwig Wittgenstein , J. 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 Piaget and Lawrence Kohlberg , and the discourse ethics of his Frankfurt colleague and fellow student Karl-Otto Apel.
Habermas's works resonate within the traditions of Kant and the Enlightenment and of democratic socialism through 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 has stated that the Enlightenment is an "unfinished project," he argues it should be corrected and complemented, not discarded.
This includes a critique from a communicative standpoint of the differentiation-based theory of social systems developed by Niklas Luhmann , a student of Talcott Parsons.
His defence of modernity and civil society has 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 perceives the rationalization, humanization and democratization of society in terms of the institutionalization of the potential for rationality that is inherent in the communicative competence that is unique to the human species.
Habermas introduces the concept of "reconstructive science" with a double purpose: to place the "general theory of society" between philosophy and social science and re-establish the rift between the "great theorization" and the "empirical research".
The model of " rational reconstructions " represents the main thread of the surveys about the "structures" of the world of life "culture", "society" and "personality" and their respective "functions" cultural reproductions, social integrations and socialization.
For this purpose, the dialectics between "symbolic representation" of "the structures subordinated to all worlds of life" "internal relationships" and the "material reproduction" of the social systems in their complex "external relationships" between social systems and environment has to be considered.
This model finds an application, above all, in the "theory of the social evolution", starting from the reconstruction of the necessary conditions for a phylogeny of the socio-cultural life forms the "hominization" until an analysis of the development of "social formations", which Habermas subdivides into primitive, traditional, modern and contemporary formations.
Secondly, it tries to offer some methodological clarifications about the "explanation of the dynamics" of "historical processes" and, in particular, about the "theoretical meaning" of the evolutional theory's propositions.
In The Structural Transformation of the Public Sphere , Habermas argues 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.
In Habermas's view, the growth in newspapers , journals , reading clubs, Masonic lodges , and coffeehouses in 18th-century Europe, all in different ways, marked the gradual replacement of "representational" culture with Öffentlichkeit culture.
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.
His most known work to date, the Theory of Communicative Action , is based on an adaptation of Talcott Parsons AGIL Paradigm.
In this work, Habermas voiced criticism of the process of modernization, which he saw as inflexible direction forced through by economic and administrative rationalization.
Habermas has expressed optimism about the possibility of the revival of the public sphere. Several noted academics have provided various criticisms of Habermas's notions regarding the public sphere.
John B. Thompson , a Professor of Sociology at the University of Cambridge and a fellow of Jesus College, Cambridge ,  has claimed that Habermas's notion of the public sphere is antiquated due to the proliferation of mass-media communications.
Michael Schudson from the University of California, San Diego argues more generally that a public sphere as a place of purely rational independent debate never existed.
Nancy Fraser , the Henry A. Habermas offered some early criticisms in an essay, "Modernity versus Postmodernity" , which has achieved wide recognition.
In that essay, Habermas raises the issue of whether, in light of the failures of the twentieth century, we "should try to hold on to the intentions of the Enlightenment , feeble as they may be, or should we declare the entire project of modernity a lost cause?
Habermas has several main criticisms of postmodernism :. Habermas is famous as a public intellectual as well as a scholar; most notably, in the s he used the popular press to attack the German historians Ernst Nolte , Michael Stürmer , Klaus Hildebrand and Andreas Hillgruber.
Habermas first expressed his views on the above-mentioned historians in the Die Zeit on 11 July in a feuilleton a type of culture and arts opinion essay in German newspapers entitled "A Kind of Settlement of Damages".
Habermas criticized Nolte, Hildebrand, Stürmer and Hillgruber for "apologistic" history writing in regard to the Nazi era, and for seeking to "close Germany's opening to the West" that in Habermas's view had existed since Habermas argued that Nolte, Stürmer, Hildebrand and Hillgruber had tried to detach Nazi rule and the Holocaust from 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.
Habermas wrote that Stürmer was trying to create a "vicarious religion" in German history which, together with the work of Hillgruber, glorifying the last days of the German Army on the Eastern Front, was intended to serve as a "kind of NATO philosophy colored with German nationalism".
Habermas wrote: "The unconditional opening of the Federal Republic to the political culture of the West is the greatest intellectual achievement of our postwar period; my generation should be especially proud of this.
This event cannot and should not be stabilized by a kind of NATO philosophy colored with German nationalism. The opening of the Federal Republic has been achieved precisely by overcoming the ideology of Central Europe that our revisionists are trying to warm up for us with their geopolitical drumbeat about "the old geographically central position of the Germans in Europe" Stürmer and "the reconstruction of the destroyed European Center" Hillgruber.
The only patriotism that will not estrange us from the West is a constitutional patriotism.