Habermas,mass communication technology and the future of the public sphere

This paper focuses on Habermas’s analysis of the bourgeois public sphere and its inextricable relationship to mass communication technology – particularly in relation to his pioneering work, The Structural Transformation of the Public Sphere. Within this investigation, it will be argued that while Habermas’s views are still to be regarded as being highly insightful and relevant when attempting to gain an understanding of what it is that a legitimate public sphere actually encompasses, along with what the necessary preconditions entail in order for a public sphere to be established, Habermas’s critical analysis is not without its shortcomings. As insightful as Habermas’s views may be, they do require a certain amount of revision and updating. As such, Habermas’s insights are to be understood as providing the contemporary critical researcher with a solid, yet flexible, basis from where it is that the notion of the modern, electronically infused, public sphere of the 21st century is to be critically gauged.     

Habermas,Religion, and Public Life

Abstract

Although many scholars view Jürgen Habermas as the most important philosopher and social theorist since Weber, his account of religion has been relatively neglected. This may be a reflection of the fact that he appears to offer quite distinct views of religion, but it may also reflect the strong secularist assumptions of his early work. In this paper, Habermas’s early and later views of religion are outlined and the change in his understanding of religion is mapped—from being one of the sources of modernity’s inner problems to being a principal source of the passions and motivations underpinning cultural life today. I argue that the relative neglect of Habermas’s work on religion is unfortunate, as it offers a creative and important attempt to move beyond the secular assumptions that have characterised much modern study of religion, providing it with a central role in the mediation of the costs and benefits of modernity.     

Habermas,Jurgen, Autonomy and Solidarity

Studies in East European Thought -     

Habermas,lifelong learning and citizenship education

Citizenship and its education is again gaining importance in many countries. This paper uses England as its primary example to develop a Habermasian perspective on this issue. The statutory requirements for citizenship education in England imply that significant attention be given to the moral and social development of the learner over time, to the active engagement of the learner in community and to the knowledge skills and understanding necessary for political action. This paper sets out a theoretical framework that offers a perspective on learning suitable for these far-reaching aims. We argue that schools need to shift from the currently dominant discourse of accountability to incorporate a discourse of care in order to make room for an effective and appropriate pedagogy for citizenship. Habermas’s social theory gives us a theoretical framework that properly locates schools within the lifeworld as part of civil society. Schools should therefore attend to hermeneutical and emancipatory concerns, not only to strategic interests. We put these in the context of Habermas’s social theory to paint an alternative vision learning for citizenship education which is based in developing the dispositions, values and attitudes necessary for lifelong learning with a view to developing ongoing communicative action.

Unconscious reasons: Habermas,Foucault, and psychoanalysis

Continental Philosophy Review - The Habermas–Foucault debate, despite the excellent commentary it has generated, has the standing of an ‘unfinished project’ precisely because it...     

Habermas,Virtue Epistemology,and Religious Justifications in the Public Sphere

Jürgen Habermas's recent challenge to secular citizens calling for greater inclusivity of religious justifications in the public sphere opens new epistemological debates that could benefit from the rich insights of feminist epistemologists. Despite certain theoretical tensions, there is some common ground between Habermas and recent work in feminist epistemology. Specifically, this article explores the shared interests between Habermas and one feminist theorist in particular, Miranda Fricker. I choose Fricker because her formulation of the epistemological and ethical hybrid virtues of testimonial justice and hermeneutical justice provide efficacious theoretical and practical tools capable of deepening the epistemological basis of Habermas's challenge to secular citizens. After a detailed analysis of Habermas's and Fricker's respective epistemological positions, I argue that Fricker's analysis provides a rich framework for thinking through questions of power, identity, and credibility with respect to religious justifications in the public sphere. In conclusion, this article emphasizes the importance of fostering more robust and just epistemic communities capable of countering the social, political, and ethical injustices of epistemic disauthorization and marginalization.     

Choosing Between Capitalisms: Habermas, Ethics and Politics

In Between Facts and Norms Habermas both accepts the place of distinctively ethical considerations about ‘the good’ in political deliberation, and advances a particular view of the nature and justification of ethical judgments. Whilst welcoming the former, this paper criticises the latter, with its focus on issues of identity and self-understanding, and suggests instead a broadly Aristotelian alternative. The argument proceeds, first, through a detailed engagement with Habermas’s theoretical claims about ethical reasoning in politics, in which it is argued that he fails to show how different ethical possibilities can be critically evaluated, and second, through the analysis of a practical example, that of a political choice being made between different kinds of capitalism. Here the paper draws on recent work in comparative political economy on the institutional differences between varieties of capitalism, and uses this to contrast the implications of Habermas’s conception of ethics, according to which what would matter is the congruence between economic institutions and a political community’s historically shaped identity, with those of its preferred alternative, which requires a comparison between the different conceptions of the good that each kind of capitalism institutionally favours, and collective judgments about their respective contributions to human well-being.     

Coefficient alpha and the internal structure of tests

A general formula (α) of which a special case is the Kuder-Richardson coefficient of equivalence is shown to be the mean of all split-half coefficients resulting from different splittings of a test. α is therefore an estimate of the correlation between two random samples of items from a universe of items like those in the test. α is found to be an appropriate index of equivalence and, except for very short tests, of the first-factor concentration in the test. Tests divisible into distinct subtests should be so divided before using the formula. The index , derived from α, is shown to be an index of inter-item homogeneity. Comparison is made to the Guttman and Loevinger approaches. Parallel split coefficients are shown to be unnecessary for tests of common types. In designing tests, maximum interpretability of scores is obtained by increasing the first-factor concentration in any separately-scored subtest and avoiding substantial group-factor clusters within a subtest. Scalability is not a requisite. The assistance of Dora Damrin and Willard Warrington is gratefully acknowledged. Miss Damrin took major responsibility for the empirical studies reported. This research was supported by the Bureau of Research and Service, College of Education.     

Perceived social structure,role, and communication patterns in an organization

Relationships among organizational roles, perceptions of the structure of the organization, and communications were studied in a university psychology department. Fifty-five members, representing five status groups (e.g., faculty, graduate students, etc.) and four sections of the department (e.g., Counseling, Experimental, etc.), judged the similarity of 16 faculty stimuli, rated the faculty on their interests and activities, and reported on their own communications. Individual Differences Multidimensional Scaling analysis of the similarities data revealed four dimensions of the perceptions of the organization: Section Affiliation, Teaching versus Research, Interest in Industrial Psychology, and Orthodoxy of Life-Style. Section groups differed significantly both in their communications and in the way the Orthodoxy of Life-Style dimension was weighted in their perceptions of the organization. Perceptions of the organization were related to communication behavior.     

Habermas on Understanding: Virtual Participation,Dialogue and the Universality of Truth

Although the success of Habermas’s theory of communicative action depends on his dialogical model of understanding in which a theorist is supposed to participate in the debate with the actors as a ‘virtual participant’ and seek context-transcendent truth through the exchange of speech acts, current literature on the theory of communicative action rarely touches on the difficulties it entails. In the first part of this paper, I will examine Habermas’s argument that understanding other cultural practices requires the interpreter to virtually participate in the “dialogue” with the actors as to the rationality of their cultural practice and discuss why, according to Habermas,such dialogue leads to the “context-transcendent truth”. In the second part, by using a concrete historical example, I will reconstruct a “virtual dialogue” between Habermas and Michael Polanyi as to the rationality of scientific practice and indicate why Habermas’s dialogical model of understanding based on the methodology of virtual participation cannot achieve what it professes to do.