Date: Wed, 15 Nov 2000 21:45:22 -0800 (PST) From: Gary D <gedavis1-AT-yahoo.com> Subject: HAB: re: Individuation & Sociality Matthew, Good comments. Interesting to hear about Australian cultural life---sounds like heartland USAmerica. > Is your reading of Habermas [you quoted] uncontroversial? Re: finding individuality integral to his sociocentric thinking? I don't have a good response. I just offered a few comments earlier; there's so much that could be said. The email list medium doesn't appear highly practical for in-depth discussion (and those who care enough to want in-depth or at-length don't have time to sustain it, including me). Individuality vis-a-vis Habermas isn't an especially central issue among Habermas readers, though it has interested me a long time. Perhaps the more that interdisciplinary questioning between social and psychological modes of thinking is appealing, individuality vis-a-vis sociality is more interesting in Habermas' work. Whatever the the strength of a *"social"* movement, only individuals can be motivated to act. Whatever the generality of an interest, it is groups of individuals who articulate and evaluate among themselves the prospective or advocative generality of their shared interest(s) or the generalizability of the appeal of a compelling voice. > Reading Habermas on the status of an intentionalist semantics is > one more > example (as far as I am concerned) of now you see it, now you > don't! Are you > suggesting that for Habermas Grice is equiprimordial with > Wittgenstein? Explicate this a little, please. JH prefers speech-actual analysis rather than language game analysis because, in part, the validity basis of speech is essential to our form of life, and a language game analysis cannot appreciate the deep-structural manifoldness of this (in my view). Language game analysis implies or presupposes speech-actual efficacy as the former's ontogenic condition of possibility, which would make the communicative speech act primordial over the ontolinguistically derivative language game. I'm just playing around, maybe. > ... when > do > Habermas's work-in-progress *excuses* end? All the best work--be it science, arts, philosophy....remains work in progress, don't you agree? JH has always seemed to me to be idealizing a communication community in which he is ideally a participant among participants, not an Idealistic philosopher being a foundation. If we outgrow the dream of First Philosophy, it seems we no longer want to find Hegels, but rather, facilitators of more very good research, which one's own life can at best hope to exemplify greatly, but ultimately no longer ground. In any event, I wonder these days how to formulate what it is that a philosopher is addressing if one takes the stance of being a participant *with* Juergen--being a student of that-which-Juergen Habermas works toward, more than being a student of JH's work strictly speaking. Assuming that JH is the best spokeman for that which he is altogether doing, what is that---such that one can say: *This* is what authentic influence by his work is about, which he himself is about--not as "Habermasian" himself but as the kind of philosopher that one is that he greatly exemplifies. Is he doing Social-Evolutionary Pragmatism? Evolutionary realism (Peirce's rubric)? Pragmatic realism? Whatever--there IS something in which, by which JH's work remains a work-in-progress toward, that remains for his participants to advance. > >G: ....How do you distinguish hermeneutical > projection > >from hermeneutical disclosure? > > Isn't the process of reaching understanding ALL a fusing of > horizons? To a degree. But what about appreciating difference?: the singularity of the other, if not the *originality* of possibility in disclosure. So: a kind of identity-in-difference, an appreciation of diversity, hybridity, etc., is an authentic potential in hermeneutics, too? Yet, this is a different matter from my distinction between projection and disclosure. You'd surely admit the difference between finding technicism in JH's work and reading JH technicistically (or finding cyberneticism between the lines *of* the work vs. thinking cybernetically "in" the reading). So, how is the difference sustained in reading? This is a basic hermeneutical issue that deconstruction has addressed in the self-betraying reading that implicates itself in terms of the exposed "other". I've seen this in Marxist readings, Hegelian readings, Kantian readings, etc., "of" Habermas. >...yet I am > happy to provide the pre-CES passages where I think Habermas is > infected > with the mechanical cybernetic systems analysis around at that > time, mainly > from _Legit. Crisis_ and _Towards a Rational Society_. OK, be happy. > It appears to me that by the time of the > _MCCA_ JH > is working mainly within the territory of memetics, a sort of > Popperian 3rd > worldly discourse analysis, and the prescriptive futuristic design > of > either. That is at the coal face of a hermeneutics with > pratcical/political > intent by which I mean an ideologised program of democratic > apologism. Sounds like your own perspective developing itself in terms of JH's work. Using the other as a foil for one's own articulations is not a bad thing; but it's different from making redeemable claims about another's work. How is the difference to be navigated? This seems to be an endless dilemma for developing one's own work. > What is the nature of the > relationship > between individual interests and generalisable interests? What > makes some > individual interests *generalisable*? Thus the emphasis on > environmental > selection. Good issue, but I don't accept the "Thus". The "environment" of human interest is culturally intentional, made of appeals, preferences, choices, valuations, etc., in which *apparently* general interests become gradually established as *actually* general, relatively speaking, through reasonable events and sets of such events--not as happenings in an environment but as constructions. So a notion of environmental selection (which tends to be functionalistic) seems to conceal the humanity of developing interests (which tends toward an open teleology that evolves, not just readapts, not like natural selection). In solidarity (I hope) Gary __________________________________________________ Do You Yahoo!? Yahoo! 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