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The Philosophical Discourse of Modernity
Twelve Lectures
JĂŒrgen Habermas, Frederick Lawrence
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The Philosophical Discourse of Modernity
Twelve Lectures
JĂŒrgen Habermas, Frederick Lawrence
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The Philosophical Discourse of Modernity: Twelve Lectures. Introduction by Thomas McCarthy, translated by Frederick Lawrence.
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Notes
Preface
1. JĂŒrgen Habermas, âModernity versus Postmodernity,â New German Critique 22(1981): 3â14.
2. Jean-François Lyotard, The Postmodern Condition: A Report on Knowledge (Minneapolis, 1984) . On this see Axel Honneth, âDer Affekt gegen das Allgemeine,â Merkur 430(December 1984): 893ff.; Richard Rorty, âHabermas and Lyotard on Postmodernity,â in Richard Bernstein, ed., Habermas and Modernity (Cambridge, MA, and Oxford, 1985) , pp. 161â175; and my reply: âQuestions and Counterquestions,â ibid., pp. 192â 216.
3. On this see Peter BĂŒrger, Zur Kritik der idealistischen Ă€sthetik (Frankfurt, 1983); H. R. Jauss, âDer literarische Prozess des Modernismus von Rousseau bis Adorno,â in L. von Friedeburg and J. Habermas, eds., Adorno-Konferenz 1983 (Frankfurt, 1983), pp. 95ff.; Albrecht Wellmer, Zur Dialektik von Moderne und Postmoderne (Frankfurt, 1985).
4. Contained in Karl Heinz Bohrer, ed., Mythos und Moderne (Frankfurt, 1982), pp. 415â430. Parts of this appeared in English as âThe Entwinement of Myth and Enlightenment,â New German Critique 26(1982): 13â30.
5. JĂŒrgen Habermas, Die Neue UnĂŒbersichtlichkeit (Frankfurt, 1985).
Lecture I
Modernityâs Consciousness of Time and Its Need for Self-Reassurance
1. Max Weber, The Protestant Ethic and the Spirit of Capitalism (New York, 1958), p. 25.
2. On this see JĂŒrgen Habermas, The Theory of Communicative Action, volume 1 (Boston, 1983), chapter II.
3. See the article on âModernizationâ by James Coleman in The Encyclopedia of the Social Sciences, vol. 10, at p. 397.
4. Arnold Gehlen, âĂŒber kulturelle Kristallisation,â in Studien zur Anthropologie (Neuwied, 1963), p. 321.
5. H. E. Holthusen, in his essay âHeimweh nach Geschichte,â Merkur 430(1984): 1916ff., suggests that Gehlen may have borrowed the term âposthistoireâ from his intellectual ally Hendrik de Man.
6. Reinhart Koselleck, ââNeuzeit,ââ in Futures Past: On the Semantics of Historical Time (Cambridge, MA, 1985), pp. 231â266; here p. 241.
7. Ibid., p. 250.
8. Ibid., pp. 246ff.
9. G. W. F. Hegel, âThe Preface to the Phenomenology,â in W. Kaufmann, ed., Texts and Commentary (New York, 1966), p. 20.
10. G. W. F. Hegel, The Philosophy of History (New York, 1956), p. 442.
11. Koselleck, Futures Past, pp. 267ff.
12. Hans Blumenberg, Die LegitimitÀt der Neuzeit (Frankfurt, 1966), p. 72. A revised edition appeared in 1974 and has been translated as The Legitimacy of the Modern Age (Cambridge, MA, 1983).
13. G. W. F. Hegel, âThe Positivity of the Christian Religion,â in On Christianity. Early Theological Writings by Hegel (New York, 1948), p. 159.
14. H. V. Gumbrecht, âModern,â in O. Brunner, W. Conze, and R. Koselleck, eds., Geschichtliche Grundbegriffe, Bd. 4, pp. 93ff.
15. H. R. Jauss, âUrsprung und Bedeutung der Fortschrittsidee in der âQuerelle des Anciens et des Modernes,ââ in H. Kuhn and F. Wiedmann, eds., Die Philosophie und die Frage nach dem Fortschritt (Munich, 1964), pp. 51ff.
16. For what follows I am drawing upon H. R. Jauss, âLiterarische Tradition und gegenwĂ€rtiges Bewusstsein der ModernitĂ€t,â in Literaturgeschichte als Provokation (Frankfurt, 1970), pp. 11ff. See also his âDer literarische Prozess des Modernismus von Rousseau bis Adorno,â in L. von Friedeburg and J. Habermas, eds., Adorno-Konferenz 1983 (Frankfurt, 1983), pp. 95ff.
17. Charles Baudelaire, âThe Painter of Modern Life,â in Selected Writings on Art and Artists (New York and Harmondsworth, 1972), pp. 390â435; here p. 403.
18. âIn order that any form of modernity may be worthy of becoming antiquity, the mysterious beauty that human life unintentionally puts into it must have been extracted from itâ (ibid., p. 404).
19. Ibid., p. 392.
20. Ibid., p. 435.
21. âAll share the same characteristic of opposition and revolt; all are representations of what is best in human pride, of that need, which is too rare, to combat and destroy trivialityâ (ibid., p. 421).
22. Ibid., p. 402.
23. Walter Benjamin, âTheses on the Philosophy of History,â in Illuminations (New York, 1969), pp. 253â264; here p. 261.
24. Ibid., p. 263.
25. Koselleck, ââSpace of Experienceâ and âHorizon of Expectation,ââ in Futures Past, p. 276.
26. Ibid., p. 279.
27. âThere is no document of civilization which is not at the same time a document of barbarism. And just as such a document is not free of barbarism, barbarism taints also the manner in which it was transmitted from one owner to anotherâ (Thesis VII).
28. See Helmut Peukert, âDimensions, Fundamental Problems, and Aporias of a Theory of Communicative Action,â in Science, Action, and Fundamental Theology: Toward a Theology of Communicative Action (Cambridge, MA, 1984), pp. 163â210; see also my reply to H. Ottmann in âA Reply to My Critics,â in J. B. Thompson and D. Held, eds., Habermas: Critical Debates (Cambridge, MA, and London, 1982), pp. 245ff.
29. G. W. F. Hegel, The Difference Between the Fichtean and Schellingian Systems of Philosophy (Reseda, CA, 1978), p. 10; henceforth cited as The Difference.
30. Hegelâs Philosophy of Right (Oxford, 1952), p. 286.
31. Hegelâs Lectures on the History of Philosophy, vol. III (New York, 1896; reprinted 1968), p. 423.
32. Hegelâs Philosophy of Right, p. 112.
33. Ibid., p. 295.
34. Hegelâs Lectures on the History of Philosophy, vol. I (New York, 1892; reprinted 1968), p. 423.
35. Ibid., vol. Ill, p. 549.
36. G. W. F. Hegel, Lectures on the Philosophy of Religion (London, 1968).
37. Hegel, The Philosophy of History, p. 440.
38. Ibid.
39. Ibid.
40. Hegelâs Philosophy of Right, p. 75.
41. G. W. F. Hegel, On Art, Religion, Philosophy (New York, 1970), p. 99.
42. Ibid., p. 98.
43. Ibid.
44. See the rĂ©sumĂ© in #124 of Hegelâs Philosophy of Right: âThe right of the subjectâs particularity ... is the pivot and center of the difference between antiquity and modern times. This right in its infinity is given expression in Christianity and it has become the universal effective principle of a new form of civilization. Amongst the primary shapes which this right assumes are love, romanticism, the quest for eternal salvation of the individual, etc.; next come moral convictions and conscience; and finally, the other forms, some of which come into prominence ... as the principle of civil society and as moments in the constitution of the state, while others appear in the course of history, particularly in the history of art, science, and philosophyâ (p. 84).
45. See Immanuel Kant, Critique of Pure Reason (New York, 19...