Date: Mon, 13 Oct 1997 20:51:52 -0800 From: Gary <gedavis-AT-pacbell.net> Subject: HAB: Durkheim, dramaturgy, Gary... Deb writes, re: HAB: Being exemplary...II, “I just want to ask if all this doesn't remind you of Durkheim?” Yes, it all doesn’t. But now that you mention him, I see that “all this” could. What *about* Durkheim are you reminded of? My only awareness of Durkheim is through Habermas’ reading of him in TCA.2. Durkheim is one of the authorships that constitutes the discursive structure of TCA.2, and I haven’t gone back to that for some years. My recollection is that Durkheim is the main text through which Habermas clarifies his sense of social evolution, going back to _Legitimation Crisis_, 1973. The notion of developmental differentiation is directly inspired by Durkheim’s work, I presume. What was most fascinating to me about Habermas’ focus on Durkheim in TCA.2 was the process of differentiation. But numerous basic features of Durkheim’s approach are problematic for Habermas. I suspect that Habermas’ dissatisfaction with Durkheim’s concentration on ethical life was a keystone in his focus on Kohlberg’s moral developmental work in the mid-70s onward, inasmuch as Habermas’ formation of a theory of social evolution seems to be a major current in his career. So, Habermas’ relationship to Durkheim is a good topic! This List has touched on the topics of Habermas & Kant, & Hegel, & Gadamer, & Peirce, & Luhmann, & Gorz, & Taylor, & Lyotard, & DERRIDA, and Toffler. But no Durkheim. If James Chriss’ essay title, “Durkheim’s Cult of the Individual as Civil Religion...,” captures something essential about Durkheim (I have no reason to believe otherwise), then I don’t see how one could be reminded of Durkheim by *Habermas’* concern with ethical-moral discourse, as expressed in his work of the past decade. This is not to say that I believe one *shouldn’t* be reminded of Durkheim. I just don’t see how that would happen. I’m sure a pursuit of this would be interesting. My own “ethical” journey through Habermas’ “...Employments...” may suggest Durkheim, but that’s news to me. It could be, though, that, given a deeper and broader sense of ethical life than what Habermas recognizes, Durkheim might deserve a more central place in a theory of social evolution than Habermas is willing to grant. That’s an appealing prospect that I’ve noted for later consideration, in a context of reading TCA.2 again (the prospect doesn't currently feel plausible, I confess). * * * A dramaturgical approach to action is highly appropriate for thinking about “ethical” life. After a few more comments about Habermas’ “moral outlook” in “...Employments...,” in a posting or two this week (I hope), I want to return to a more concerted focus on the differentiated sense of ethical life, in accord with Habermas’ sense of ethical life in "...Employments..." and beyond Habermas’ sense of this there (but in accord with his project of democratic social evolution, I hope). The expressive validity claim is the aspect of reasonable interaction that most pertains to self understanding, and a dramaturgical approach to interaction more accurately addresses the situation of self understanding than other approachs to interaction. Thinking about ethical life and analyzing ethical situations in terms of a dramaturgical approach to interaction *belong* together, as narrative and description belong together in historiography or phenomenology and clinical observation belong together in psychology. I’ve been wondering what I’d most like to focus on, with Habermas, after the “...Employments...” essay (having my own project in mind), and it occurs to me that nothing seems more appealing than to return to TCA.1 on dramaturgical action, for a new venue of self-clarification, if you will. I *want* to do that soon--though I’m vulnerable to numerous directions of Habermasian dwelling, and I don't want to be bothersome for the emailboxes of others on this List. First things first, though: back to "...Employments..." Gary --- from list habermas-AT-lists.village.virginia.edu ---
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