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Titre de l'écran-titre (visionné le 15 novembre 2023) / L'eugénisme illustre un dilemme éthique entre la position dite de l'interdit qui nous expose au crépuscule de la liberté et la position dite du choix qui nous expose au crépuscule de la morale. Il est un exemple parmi un ensemble de controverses bioéthiques qui peuvent être structurées comme une opposition entre la position du choix et celle de l'interdit. C'est pour cette raison que la présente thèse de doctorat traite de l'eugénisme, mais pas en tant que sujet principal sur lequel se prononcer. Notre travail est plutôt orienté vers l'examen du potentiel des éthiques procédurales à aborder les pratiques controversées qui donnent lieu à un pareil dilemme ou, mieux, de le trancher. Sous ce prisme, cette thèse offre un moyen de discuter en éthique des préoccupations suivantes : les éthiques procédurales ou éthiques à des fins de délibération disposent-elles d'un potentiel de légitimation suffisamment pertinent ou solide à l'effet de faciliter l'élaboration, dans le cadre d'une éthique collective ou commune, de l'encadrement de certaines biotechnologies dans nos vies? À quelle(s) condition(s) une éthique procédurale ou une éthique à des fins de délibération entre positions opposées, au sujet des dites pratiques controversées relatives à certaines recherches et instrumentalisations des biotechnologies sur les constituants biologiques de l'être humain, souvent qualifiées de problèmes « insurmontés », pourrait-elle avoir qualité de décider sur ce sujet sans courir le risque d'être vouée à l'échec? / Eugenics illustrates an ethical dilemma between the so-called forbidden position which exposes us to the twilight of freedom and the so-called choice position which exposes us to the twilight of morality. It is one example among a set of bioethical controversies that can be structured as an opposition between the position of choice and that of the forbidden. It is for this reason that this doctoral thesis deals with eugenics, but not as the main subject on which to pronounce. Our work is rather oriented towards examining the potential of procedural ethics to address the controversial practices that give rise to such a dilemma or, better, to resolve it. Under this prism, this thesis offers a means of discussing in ethics the following concerns: do procedural ethics or ethics for deliberative purposes have a sufficiently relevant or solid legitimizing potential to facilitate the elaboration, within the framework of a collective or common ethic, of the supervision of certain biotechnologies in our lives? On what condition(s) should procedural ethics or ethics for the purposes of deliberation between opposing positions be applied, with regard to the said controversial practices relating to certain research and instrumentalisations of biotechnologies on the biological constituents of human beings, often qualified of "unsurmountable" problems, could it have the capacity to decide on this subject without running the risk of being doomed to failure?

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<p>This thesis examines the societal forces which have helped shape the present-day form of the institutionalization, criticism, and appreciation of art. Specifically, it examines the influence of modern thought on our present understanding of art. First, we examine how modernists have typically 100ked at art. Both the enlightening aspects as well as the deficiencies of modernist aesthetics are uncovered. Also, with the help of Jurgen Habermas, we examine a modernist societal approach to aesthetics. Second, the fundamental philosophical presuppositions of modernity are uncovered so that the societal forces that have helped to make art an autonomous institutionalized field of expertise can be examined. In passing, we discuss the concept of "lifeworld". We then examine the explanatory powers of considering the arts as forms of language. Third, as Habermas's social theory indicates, an excursion into the theory of argumentation provides indications of the mechanisms involved in the understanding of art. We consider the rhetorical, dialectical, and logical aspects of both non-verbal and linguistic argumentation. This provides us with a forum for discussing Habermas' s notion of an ideal speech situation, Gadamer's concept of the various modes of iii experiencing tradition and its parallel with the experiencing of art, and Quine's thesis of the indeterminacy of translation and what it implies for non-verbal forms of art. Fourth, we examine the implications and explanatory powers of Habermas's three-world distinction, which is, in turn, derived from the modernist presupposition of the distinction between subject and object. With these distinctions, we can see that the existence of a highly specialized field of expertise surrounding art and notions such as "art for art's sake" are not accidental. To conclude, we examine emotional life and its implications for modern notions of art.</p> / Master of Arts (MA)

<p>The purpose of this thesis is to offer a defence of Jlirgen Habermas's discourse ethics against rival ethical theories that are oriented toward questions of the good life. Habermas's discourse ethics is founded on the Kantian distinction between the right and good. This distinction has come under fire from hermeneutically informed theorists, such as Georgia Warnke and Charles Taylor, as being either unattainable and unnecessary (Warnke), or contradictory as it must rely on the cultural contextuality in which it is formed (Taylor). But since Habermas's discourse ethics is discursive in nature and founded on the structural pragmatics of language use, it is able to effectively answer both Warnke's and Taylor's concerns. I attempt to prove this by showing that Habermas grounds discourse ethics through linking it with the perspective in which participants partake in actual discourse; thus providing a quasi-contextual basis, while it still remains Kantian in nature, as its scope and function is cognitive, universal and formal.</p> / Master of Arts (MA)

No / Jürgen Habermas's discourse ethics ¿ and within this framework, particularly the idea of 'moral discourses', which focuses on 'what is good for all' and is intended as a means of addressing situations where a shared substantive 'background consensus' does not exist or has broken down ¿ is premised on the assumption that participants attempt to engage with and persuade each other through reasoned argumentation. Where does this leave (potential) participants with strong religious convictions? In several recent publications, Habermas himself has started to reflect on this question. His reflections are motivated not least by (responses to) 11 September 2001. In this context, Habermas has suggested that those with secular commitments engage in a process of self-reflection about the meaning of secularisation, the losses involved in the questioning of religious world views, and the question of how we might respond to these losses. Yet while these reflections are interesting and suggestive, Habermas's framework, as it stands, cannot easily accommodate his own recognition of the need to overcome what he has called 'the rift of speechlessness' that threatens to divide religious and secular discourses. Against this background, I consider elements of William E. Connolly's recent reflections on Neuropolitics as one example of a body of work that suggests possible alternative responses to the challenges Habermas identifies ¿ and as a contribution that deserves to be taken seriously by those interested in the further development of discourse ethics and/or deliberative democracy.

Le but du présent mémoire est d'expliciter la thèse habermasienne voulant que la modernité demeure un projet inachevé. Après avoir exposé la définition habermassienne de la modernité, nous verrons comment Habermas nuance la vision, pessimiste des différents critiques de la modernité. Notre auteur affirme que la modernité laisse place à un double processus de rationalisation à savoir la rationalisation instrumentale et la rationalisation communicationnelle. La thèse de Habermas est que le potentiel communicationnel de la modernité n'a pas été pleinement développé. Nous verrons comment Habermas considère que la théorie de l'agir communicationnel permet de libérer le potentiel émancipateur de la modernité. Nous conclurons en analysant trois types de conservatisme (néo-conservatisme, vieux conservatisme et jeune conservatisme) critiqués par Habermas.

År 2021 fyller Göteborg 400 år och det lockar många byggare att bli klara jubileumsåret till ära, inte minst väntas ca 30 000 nya bostäder. Frågan är var medborgarna kommer in i denna planeringsprocess och vad det finns för strukturella möjligheter för dialog där medborgare får säga sitt. Det uppsatsen syftar på är att belysa hur planeringsprocessen ser ut inom byggnation, och vilka möjligheter som ges till medborgardialog. Uppsatsen går igenom planeringsprocessens olika delar, från idé till spadtag, och vilka aktörer som kan tänkas vara med i denna process. När det kommer till medborgardialog står principer och policys i fokus, men går också igenom vilka resurser och utbildningsbehov som finns för dialogarbeten. Med utgångspunkt i en offentlighetsteori av Jürgen Habermas granskas litterärt material från flertalet kommunala källor, bl.a. Göteborgs Stad, Boverket och Sveriges Kommuner och Landsting. Komplement till detta är 3 intervjuer, dessa om medborgardialog, samarbete mellan olika kompetenser och förhållningsregler inom arbetet. / During the year of 2021 the city of Gothenburg turns 400 years and it attracts many contractors to finish then in honor of the anniversary, not at least to be expected is 30,000 new homes. The question is where the citizens come into the planning procedure.  This bachelor’s thesis aim is to explore what the planning process looks like during construction and what the structural possibilities are for public dialog. The thesis goes through the different parts of the planning procedure, from concept to groundbreaking, and who that might be a part of this process. When it comes to public dialog the focus is on principals and policies, but also goes through what the needs are for education and current resources around working with dialog.  Based on Jürgen Habermas theory on the Public sphere literary materials are examined, mostly from municipal sources, including City of Gothenburg, National Board of Housing and the Swedish Association of Local Authorities and Regions. Complementing this are three interviews, these with focus on public dialog, cooperation between various competencies and conduct of the working process. / Stadsplanering, Inflytande och Medborgardialog

[pt] O trabalho tematiza as concepções de linguagem e comunicação em Wittgenstein e Habermas. A base de comparação são as diferentes atitudes metodológicas adotadas pelos dois autores. O objetivo é mostrar como essas diferentes orientações levam a diferentes concepções de linguagem e comunicação. A pragmática formal e a teoria pragmática do significado de Habermas apresentam-se como solução metodológica para o problema de uma análise pragmaticamente orientada da linguagem que não desiste de uma explicação teórica da constituição do significado lingüístico. Busca-se mostrar, no entanto, que elas não dão conta das questões levantadas por Wittgenstein na análise da noção de seguir uma regra de uso da linguagem e, a partir dela, de significado, levada a cabo numa atitude explicitamente anti-teórica. Das observações de Wittgenstein pode-se extrair uma noção de comunicação basicamente diferente da comunicação reflexiva pela qual Habermas primordialmente se orienta. Por outro lado, considera-se a questão sobre o sentido filosófico de uma análise estritamente pragmática da linguagem, preconizada por Wittgenstein. Como legitimar na prática uma análise da linguagem voltada para a explicitação de pressupostos pragmáticos ainda que abrindo mão de uma fundamentação teórica? / [en] The subject of this work is the conceptions of language and communication in Wittgenstein and Habermas. The starting- point of the comparison is the different methodological attitudes adopted by both authors. The objective is to show how these different orientations lead to different conceptions of language and communication. Habermas s formal pragmatics and pragmatical theory of truth are planned as methodological solution to the problem of a pragmatically oriented analysis of language, which does not give up a theoretical explanation of the constitution of the linguistic meaning. This work intends to show, however, that Habermas s conceptions do not allow us to work with the problems faced by Wittgenstein in his rule-following considerations, in an attitude strictly antitheoretical. From the Wittgensteinian remarks can be extracted a notion of communication basically different from the reflexive communication by which Habermas is guided. On the other hand, it is considered the philosophical sense of a strictly pragmatical analysis of language, as we can find in the work of the later Wittgenstein. How can one legitimate in practice an analysis of language turned to the expliciteness of pragmatic presssupositions without any type of theoretical foundation?

O estudo que ora apresentamos visa resgatar, a partir de uma análise imanente dos textos, os elementos críticos necessários a uma contraposição entre Marx e Habermas, no que concerne àquelas categorias consideradas, a cada um em particular, essenciais ao processo de construção da sociabilidade humana: o trabalho e a comunicação. / The study we presented, aims to rescue, starting from an immanent analysis, the critical elements for an opposition between Marx and Habermas in which concern, to each one in particular, essential to the process of construction of the human sociability: the work and the communication.