Katholieke Univ., Diss.--Louvain, 2003.

Univ., Diss.--Tübingen, 1997.

The purpose of this work has been to understand the reading group from the perspective of the society. The study has taken place in the city of Västerås and the results can thus not be used in a more generalized sence. By focusstudies conducted with members from four different reading groups connected in different ways to the library in Västerås I have reached the following conclusions. According to Jürgen Habermas theories the reading groups, with their ideals regarding education and meetings where everybody are equals, belong in the part of the public sphere that he calls literary. There are some connections to the political sphere, for exempel the down to earth quality of the literature that is the choice of the groups and their way of discussing it. One problem that occures when one tries to apply Habermas idéas regarding the public sphere on reading groups is that the criteria Habermas considers as vital to sphere for it to work properly does not seem to work on the reading groups. Inclusion, eqality and freedom of subjects are necessary to create a public sphere. However, in order to create reading groups that truly appeals to everybody and not just swedish women in their sixties and above it seems as if you have to create particulare reading groups for every segment of the population. The study also recognizes the great importance of the library for well working reading groups. Their expertice, their choice of books and the meeting-place they offer the groups are greatly appreciated while the rea - ding groups reciprocate by giving the library hints about interesting literature, how to place the furnitures and such things. Considering Jürgen Habermas theories it seems as if the reading groups can be considered as a part of the representative public sphere that is constituted by the library as well as a literary public sphere. Finaly the stydy conclude that it seems as if the swedish library in question has lower expectations on the reading groups than its english counterparts. This work is to be considered as a two years master´s thesis in the academic field librarian- and informa - tionscience. / Bokcirklar

This thesis explores Jurgen Habermas's dualist, system and action methodology of the social sciences as a continuation of Frankfurt School critical theory. It also interprets it as a reworking of this tradition. First, it lays out the criteria and models Habermas uses for a theory of rational modern progress, and relates these ideals to his empirical political theory of practice in the public sphere (Chapter One). Then, it looks for positivisms and objectivisms in the project that threaten its critical function (Chapter Two). Finally, it illustrates these positivisms at work in Habermas's dualist theory of new social movements (Chapter Three). Habermas's dialogue with new social movement theory illuminates some hidden instrumentalisms in his critical theory of society.

Texte remanié de: Tesis doct.--Universidad de Barcelona, 1986.

Heidelberg, Universiẗat, Diss., 1999.

Th. 3e cycle--Sociol.--Paris--EHESS, 1987.

No description available.

Proefschrift--Godgeleerdheid--Rijksuniversiteit Groningen, 1989. / Résumé en anglais.

Para poder encontrar uma base comum de justificação de princípios e normas que, sob condições de um pluralismo social e cultural, pudessem ser publicamente reconhecidos, Habermas faz uma reconstrução do ponto de vista sob o qual é possível fundamentar imparcialmente normas de ação. De acordo com a concepção habermasiana de democracia, a legitimidade das normas depende da institucionalização de procedimentos que promovem a deliberação e aumentam as chances de se alcançar decisões válidas de acordo com o uso público da razão. Nesse sentido, Habermas defende que somente o procedimento, ao invés dos resultados ou de razões substantivas, constitui o parâmetro decisivo de aceitabilidade racional e de legitimidade. Esse procedimento se refere à troca discursiva de razões na qual os participantes buscam chegar a um acordo somente com base no melhor argumento, ancorando a validade das normas na possibilidade de um acordo racionalmente fundamentado por parte de todos os possíveis concernidos, considerados participantes em discursos racionais. / In order to find a comom ground of justification to principles and norms that, under conditions of a cultural and social pluralism, could be publicly recognized, Habermas reconstructs the point of view under wich it is possible to found impartially norms of action. According to Habermass conception of democracy, the legitimacy of norms depends on the institutionalization of procedures that foster deliberation and increase the chances of arriving at valid decisons according to the public use of reason. In this sense, Habermas defends the view that it is only the procedure, rather than outcomes or substantive reasons, wich constitute the decisive parameter for legitimacy. This procedure refers to the discursive exchange of reasons in wich participants strive to reach agreement solely on the basis of the better argument, and it anchors the validity of norms in the possibility of a rationally founded agreement on the part of all those who might be affected, insofar as they take on the role of participants in a rational debate.