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Download Acción comunicativa y razón sin transcendencia by Jürgen Habermas PDF

By Jürgen Habermas

El concepto de "presuposición idealizante" ocupa un lugar destacado en los angeles construcción de los angeles "teoría de l. a. acción comunicativa". En este ensayo, que constituye una importante aportación a su teoría, Habermas explica y desarrolla este concepto, reinterpretándolo, a los angeles luz de su análisis pragmático-formal, como una versión de las "ideas" kantianas una vez liberadas de su sentido transcendental. El texto ofrece una explicación genealógica de los vínculos que unen el planteamiento kantiano con cuatro presuposiciones pragmáticas inevitables en l. a. acción comunicativa: un mundo objetivo común, los angeles responsabilidad de los sujetos racionales, l. a. validez incondicional de las pretensiones de verdad y de corrección normativa, y los angeles necesaria dependencia de justificación discursiva. Habermas destaca que los angeles "inevitabilidad" de estas presuposiciones en l. a. acción comunicativa debe entenderse más en el sentido de Wittgenstein que en el de Kant, es decir, no en el sentido trascendental de las condiciones universales y necesarias de l. a. experiencia posible, sino en el sentido gramatical de un sistema de lenguaje y un mundo de los angeles vida en el que nos hemos socializado y que, en cualquier caso, "para nosotros" es insuperable. A l. a. luz de esos nexos genealógicos se hacen patentes los puntos cruciales en los que l. a. filosofía analítica ha rechazado los angeles herencia de las "ideas" de los angeles razón pura de Kant. Pero, a su vez, mediante un análisis que examina los angeles crítica de Frege al psicologismo, el principio de caridad interpretativa de Davidson, l. a. recepción crítica de Wittgenstein por parte de Dummett, y los angeles concepción del entendimiento como un intercambio discursivo de razones que propone Brandom, Habermas muestra que l. a. tradición analítica acaba llegando a unas descripciones normativas de l. a. práctica lingüística muy similares a las de su pragmática formal, de raíces confesadamente kantianas.

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E. my appeal to naive opinion as a reason for believing that there are possible worlds) somehow goes against my assertion that the possible worlds I believe in are not creatures of my imagination? So much for the creativity – now what about the license? I take it that if you want to advance metaphysical theories at all, not just sit back and play the skeptic, then it is a good idea to try to find credible theories. I take it also that if you want a credible theory, you’d better try to avoid conflict with your own firmly held naive opinions, so far as the countervailing desiderata of strength and explanatory power and the requirement of consistency permit it.

The only answer is that it seems somehow to get you into trouble. That’s what I call abstinence from theorizing. I much prefer the way possible-world semantics has handled the same problem. Hypotheses are put forward, under which the modal fallacies turn out to be instances of more general fallacies that we already understood. We know just why rule XYZ let us down; and, as a bonus, we know just what repaired version would escape the trouble. A Companion to David Lewis, First Edition. Edited by Barry Loewer and Jonathan Schaffer.

Lewis thought that we had no reasonable choice but to respect our starting beliefs: It’s not that the folk know in their blood what the high falutin’ philosophers may forget. And it’s not that common sense speaks with some infallible faculty of “intuition”. It’s just that theoretical conservatism is the only sensible policy for theorists of limited powers, who are duly modest about what they could accomplish after a fresh start. Part of this conservatism is a reluctance to accept theories that fly in the face of common sense.

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