Jurgen Habermas is a second-generation social philosopher of the Frankfurt school, the birthplace of critical theory. He suggests that modernity is a project of substituting rationality for religion. In his analysis, such a succession is the result of a process of social evolution, in which each developmental stage has its basic concepts and modes of understanding subjective, objective, and social worlds. For him, the salient feature of rationality consists of differentiation between various validity claims of truth, truthfulness, and sincerity which are indistinguishable in religious language. The rationalization of religion, hence, progresses in terms of a differentiation between validity claims, a decentration of human understanding, the disenchantment of the world, and the linguistification of the sacred. Habermas proposes a universal pragmatics in which two modes of language use are separated: instrumental-strategic, and communicative. He thinks that the failure of the enlightenment movement to replace religion with reason stems from its preoccupation with instrumental reason and language use, dispensing with communicative rationality; and the remedy lies in communicative rationality. / Critically analyzing Habermas' theory of communicative action, this study examines Habermas' basic idea of substituting communicative rationality for religion in the light of his critique of Max Weber and of instrumental reason. Ontological, epistemological, methodological, and conceptual presuppositions in his argument are discussed and evaluated.

Made available in DSpace on 2016-08-03T12:19:43Z (GMT). No. of bitstreams: 1 AlonsoGon.pdf: 500079 bytes, checksum: c3ee0b7e2c3df5614267aee6e17e04c4 (MD5) Previous issue date: 2014-09-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research aims to work with the ecclesiology in the academic production of the German theologian Jürgen Moltmann. It will seek to handle the principal hermeneutical keys of Moltmann s ecclesiology. For it understands that his ecclesiology designs a concept of church in open dimensions, i.e., a church that demands to be aware of what occurs in society and be part of it, having commitment and significant inclusion in the major issues raised by contemporary culture. By his theological categories, Moltmann contributes towards the achievement of thinking about an ecclesiology with open dimensions, also to the development of the praxis, which is more consistent within the context of the community of faith. For this, considering that Moltmann s reflections can contribute to Brazilian ecclesiological context, the research chooses to compare the main ecclesiological aspects of the author with the Baptist way of life in Brazil, and uses authors of consensus in the Baptist universe in which they produce theological reflection for the church. In addition to the bibliographical sources, the research will consider the Brazilian Baptist Church theological thinking on the Doctrinal Statement of the Brazilian Baptist Convention, trying to point out ways that are liable to theological reflection and pastoral contribution critiques / A pesquisa pretende tratar de um tema na produção acadêmica do teólogo alemão Jürgen Moltmann, sua eclesiologia. Ela procurará abordar as principais chaves hermenêuticas da eclesiologia moltmanniana, por entender que o autor, em sua eclesiologia, desenha uma concepção de igreja em dimensões abertas. Sendo, portanto, uma igreja que procura estar ciente do que ocorre na sociedade e dela fazer parte com um grau alto de comprometimento e inserção significativa nos grandes temas suscitados pela cultura contemporânea. Moltmann, com suas categorias teológicas, favorece o estabelecimento de bases para se pensar em uma eclesiologia com dimensões abertas, contribuindo assim para o desenvolvimento de uma práxis que seja mais condizente com o contexto em que a comunidade de fé está inserida. Para isso, considerando que as reflexões de Moltmann podem contribuir para o contexto eclesiológico brasileiro, na pesquisa optamos por fazer a comparação dos principais aspectos eclesiológicos do autor com o modo de ser batista no Brasil, a partir de autores que produzem reflexão teológica para a denominação, sendo, portanto, autores reconhecidos no universo batista. Além destas fontes bibliográficas, a pesquisa trará o pensamento teológico da Igreja Batista brasileira a partir da Declaração Doutrinária da Convenção Batista Brasileira, procurando apontar caminhos que são passíveis de reflexão teológica e contribuição pastoral críticas.  

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Tout d'abord engagé dans la poursuite du développement de la théorie critique élaborée par la première école de Francfort, l'oeuvre de Jürgen Habermas connaît un tournant avec la publication de la Théorie de l'agir communicationnel en 1981. La thèse présentée ici entend reconstruire les fondements épistémologiques, ontologiques et anthropologiques que dessine le nouveau projet philosophique habermassien tout en présentant une analyse critique des limites de la perspective qu'il propose. En suggérant peu ou prou de convertir la philosophie en science reconstructive fondée sur la raison communicationnelle, Habermas croyait s'offrir un substitut à la philosophie transcendantale qui serait en mesure de sauver l'héritage normatif des Lumières. Or, en dépit de son indéniable envergure, l'ouvrage propose une redéfinition de la philosophie adossée à la raIson communicationnelle et à un cadre analytique trop éclectique, restreint et sélectif qui tend à occulter toute manifestation de l'autre de la raison dialogique et à réduire l'expérience humaine et le champ de la philosophie à l'ordre du discours orienté vers l'entente. Face aux dangers et aux défis qu'impose le monde actuel et compte tenu des limites inhérentes au type d'approche privilégiée par Habermas, il nous semble impératif de pouvoir compter sur une conception plus "forte" de la philosophie qui aura su se réapproprier de son histoire les fondements de sa spécificité, de son autonomie et de son lieu premier, condition préalable de sa capacité analytique et critique d'une expérience humaine individuelle et collective non diminuée et de sa contribution à tout effort de "réenchantement du monde".

Ce mémoire s'intéresse à l'universalité de la modernité occidentale et donc au rapport que cette modernité entretient avec son Autre, c'est-à-dire celui qui n'est pas moderne ou qui n'est pas perçu comme étant moderne. L'Autre prend ici la figure du monde arabomusulman que j'ai cherché à rencontrer chez lui, sur le sol de ses écrits, sur le terrain de sa langue. L'enjeu de cette lecture du rationalisme arabe est relativement simple, il s'agit d'identifier les bases d'une modernité arabe pour nourrir le sol de la philosophie politique contemporaine. Partant ainsi du cadre de l'éthique de la discussion développée par Jürgen Habermas, ce mémoire focalise sur la notion de " décontextualisation " comme passage de l'agir communicationnel - par lequel se reproduisent les valeurs d'une communauté donnée (pour nous) - à la discussion argumentée où ces valeurs sont mises à distance pour que puisse être recomposé un jugement moral universel (pour tous). Selon mon hypothèse, ce passage du " pour nous " au " pour tous " se complique dans le monde arabe en vertu de deux pôles identitaires : la religion, mais surtout la solidarité clanique.

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Tesis para optar al grado de Magister en Filosofía, mención Axiología y Filosofía Política / En el año 2001 fui introducido por primera vez a la obra de Jürgen Habermas. Desde entonces he recurrido innumerables veces a él en busca de perspectivas teóricas para comprender el mundo contemporáneo. Durante la redacción de mi tesis de licenciatura realicé el primer intento de sistematización de su pensamiento con resultados dispares. En retrospectiva, esa aproximación inicial no satisface las exigencias intelectuales que plantea un autor como Habermas, aunque no puede desestimarse del todo debido a que la referencia a su obra tenía un carácter más bien secundario. El presente estudio pretende suplir esas falencias y responde a una necesidad personal de sistematizar el pensamiento de un autor que ha sido tan influyente en mis propias reflexiones.

Lo, Kai Ching. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (leaves 214-221). / Abstracts in English and Chinese. / Acknowledgement --- p.vi / Abstract --- p.viii / INTRODUCTION --- p.1 / Chapter I. --- The Problem: A Brief Introduction --- p.1 / Chapter I.a. --- Research Problems --- p.1 / Chapter I.b. --- The Subject Matters --- p.2 / Chapter I.e. --- Conceptualization of the Subject Matters --- p.3 / Chapter I.d. --- "The Orientation of the Research: Habermas, Luhmann, and Theory" --- p.6 / Chapter I.e. --- Outline of the Research Result --- p.13 / Chapter II. --- The Context --- p.17 / Chapter II.a. --- Ethics and Morality in Modern Society --- p.17 / Chapter II.b. --- Ethics and Morality in Sociology --- p.19 / Chapter II.b.l. --- Durkheim and Weber: Conception of Ethics and Morality --- p.20 / Chapter II.b.2. --- Successions and Revisions of Durkheim's and Weber's Perspectives --- p.25 / Chapter II.b.3. --- Habermas's and Luhmann's Breakthrough --- p.29 / Chapter III. --- The Framework --- p.31 / Chapter III.a. --- The Use of Metatheory --- p.31 / Chapter III.b. --- The Limitation of this thesis --- p.33 / Chapter PART I. --- HABERMAS AND LUHMANN AS THE EXEMPLARS OF SOCIOLOGICAL INQUIRIES OF ETHICS AND MORALITY --- p.35 / Chapter Chapter 1: --- Habermas's Discourse Ethics and The Theory of Communicative Action --- p.37 / Chapter 1.1. --- Discourse Ethics --- p.38 / Chapter 1.1.1. --- Discourse Ethics as the Sociology of Ethics and Morality --- p.40 / Chapter 1.1.2. --- The Logic of Discourse Ethics --- p.46 / Chapter 1.1.3. --- Morality and Ethical Life: From Philosophy and Politics to Sociology --- p.53 / Chapter 1.2. --- The Theory of Communicative Action: The Sociological Foundation of Discourse Ethics --- p.61 / Chapter 1.2.1. --- The Paradox of Rationalization and the Paradigmatic Change --- p.63 / Chapter 1.2.2. --- Universal Pragmatics: The Foundation of Moral Order --- p.65 / Chapter 1.2.3. --- Communicative Rationality and the Life world: The Redemption of Moral Order --- p.71 / Chapter 1.2.4. --- Communicative Action and Strategic Action: The Possibility of Immorality --- p.75 / Chapter 1.2.5. --- Ideal Speech Situation: The Unavoidable Cognitive and Normative Condition of Social Life --- p.78 / Chapter 1.3. --- Concluding Remarks --- p.81 / Chapter Chapter 2 --- : Luhmann's The Code of the Moral and Systems Theory --- p.84 / Chapter 2.1. --- The Code of the Moral --- p.84 / Chapter 2.1.1. --- The Code of the Moral as the Sociology of Ethics and Morality --- p.86 / Chapter 2.1.2. --- Features of the Code of the Moral --- p.91 / Chapter 2.2. --- Systems Theory: Approaching a Non-normative Social Order --- p.100 / Chapter 2.2.1. --- Complexity and Binary Schematism: The Basic Settings of the World --- p.101 / Chapter 2.2.2. --- The Theory of Observation and Self-Reference: The Epistemological and Ontological Foundation of Systems Theory --- p.107 / Chapter 2.2.3. --- System/Environment Distinction and Autopoiesis: A New Conception of System --- p.117 / Chapter 2.2.4. --- Communication and Action: An Amoral Interpretation --- p.122 / Chapter 2.2.5. --- Double Contingency and Interpenetration: From Patterned Moral Order to Reflexive Amoral Order --- p.130 / Chapter 2.3. --- Concluding Remarks --- p.139 / Chapter PART II. --- FORMATION OF THE SOCIOLOGY OF ETHICS AND MORALITY: A METATHEORETICAL COMPARISON BETWEEN HABERMAS AND LUHMANN --- p.142 / Chapter Chapter 3: --- A Comparison between Habermas and Luhmann --- p.144 / Chapter 3.1. --- On Subject and the Individual --- p.144 / Chapter 3.1.1. --- On Subject --- p.144 / Chapter 3.1.2. --- On Human Individual --- p.146 / Chapter 3.2. --- On Communication and Action --- p.151 / Chapter 3.2.1. --- The Role of Language in Communication and Action --- p.154 / Chapter 3.2.2. --- The Meaning of Understanding in Communication and Action --- p.156 / Chapter 3.3. --- On Meaning and Value --- p.160 / Chapter 3.3.1. --- On Meaning --- p.160 / Chapter 3.3.2. --- On Value --- p.163 / Chapter 3.4. --- On Ethics and Morality --- p.169 / Chapter 3.4.1. --- Presuppositions --- p.170 / Chapter 3.4.2. --- Methodologies --- p.174 / Chapter 3.4.3. --- The Subject Matters and Their Level of Analysis --- p.179 / Chapter 3.4.4. --- Concluding Remarks --- p.183 / Chapter 3.5. --- On Humanism and Enlightenment --- p.184 / Chapter 3.6. --- On Society --- p.189 / Chapter 3.6.1. --- Identity and Difference --- p.189 / Chapter 3.6.2. --- The Constitution of Social Order --- p.191 / Chapter 3.6.3. --- Lifeworld and System --- p.192 / Chapter 3.6.4. --- "Rationality, Morality, and Normality" --- p.193 / Chapter 3.6.5. --- Descriptions of Modern Society --- p.196 / Chapter 3.7. --- The Nature of Sociology --- p.200 / Chapter 3.7.1. --- Methodology --- p.200 / Chapter 3.7.2. --- Sociology and Society --- p.201 / Chapter 3.8. --- Social Implications --- p.203 / Chapter 3.9. --- Concluding Remarks: Metatheoretical Reflections on the Sociology of Ethics and Morality --- p.206 / Concluding Reflections: Prospects for the Sociology of Ethics and Morality --- p.210 / Bibliography --- p.214

Uppsatsen handlar om huruvida sociologin fortfarande är relevant när ekonomivetenskapen breddar sitt studiefält till att inte längre vara självklart ekonomisk utan också ställa frågor som traditionellt legat på sociologins bord. Genom en teoretisk analys av statistiska resultat angående användandet av inköpslista i samband med matvaruinköp undersöker uppsatsen huruvida ekonomins klassiska handlingsteori, rational choice, och dess antaganden om homo economicus är tillräckligt för att förklara de resultat som uppkommer. Jürgen Habermas teori om kommunikativt handlande, och Webers handlingsteori används som exempel på utpräglat sociologiska handlingsteorier vars förklaringsförmåga av de uppkomna resultaten jämförs med rational choice theory. Arbetet visar hur ekonomivetenskapen i sin strävan att bredda sitt studiefält behöver ifrågasätta vissa klassiska antaganden, något som under senare årtionden har inträffat, och att sociologin kan ge förklaringar där klassisk ekonomisk teori faller kort.

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