File spoon-archives/habermas.archive/habermas_2000/habermas.0012, message 2


Subject: HAB: Autonomy and Solidarity
Date: Fri, 01 Dec 2000 10:32:12 


Dear List,

By way of penance :-) as at times I feel I come across more as a heretic 
than a believer I thought I would offer up the following quote taken from 
the Dews' collection of interviews:

*... I have a conceptual motive and a fundamental intuition. This, by the 
way, refers back to religious traditions such as those of the Protestant or 
Jewish mystics, also to Schelling. The motivating thought concerns the 
reconciliation of a modernity which has fallen apart, the idea that without 
surrendering the differentiation that modernity has made possible in the 
cultural, the social and economic spheres, one can find forms of living 
together in which autonomy and dependency can truly enter into a 
non-antagonistic relation, that one can walk tall in a collectivity that 
does not have the dubious quality of backward-looking substantial forms of 
community.* Habermas in _A & S._[Dews,1992:124-25]

I was initially surprised by Eduardo's linking of Habermas's (JH)linguistic 
turn to the same revelatory traditions which include the Jewish mystical 
tradition to which Derrida (JD) more and more places himself within (and 
recalling EM's earlier post on the current JH. & JD. linkage). BUT here it 
is above in b/w! This also goes some of the way I believe to explaining 
Habermas's warmth towards Benjamin.

Seeing as though I have the Dews' collection close at hand, here tis Gary 
re: Habermas & Heidegger:

*I grew up in a provincial German context, in the world of German 
philosophy, in the form of a declining Neo-Kantianism, of the German 
Historical School, of Phenomenology, and also philosophical anthropology. 
The most powerful systematic impulse came from early Heidegger.*
[Habermas in Dews op cit p147]

[this list of early influences I would submit just about explains Habermas's 
future philosophical agenda!!!]

Well, I trust this small act of self imposed penance restores my credibility 
in this community of inquirers. Who said philosophy isn't the continuation 
of religion (less any deities) by other means?

The Dews collection is both essential and compelling reading. The 
extraordinary breadth of Habermas's scholarship is revealed especially in 
his cognisance of the variety of objections and queries to his analysis.

I even found why Habermas *avoided* a reading of Althusser (p 149). And a 
discussion by JH of what has been called his *compulsive synthesising* (p 
129).

Anyway,

Regards to all,

Matthew Piscioneri




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