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Volumn 30, Issue 4, 2004, Pages 413-429

Redeeming Redemption: The Utopian Dimension of Critical Social Theory

Author keywords

critical social theory; fallibilism; metaphysical closure; postmetaphysical thinking; reflexivity; regulative idea; utopia

Indexed keywords


EID: 34247673693     PISSN: 01914537     EISSN: None     Source Type: Journal    
DOI: 10.1177/0191453704044026     Document Type: Article
Times cited : (36)

References (43)
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    • In consequence, Marcuse regards the concept of utopia as obsolescent, claiming that it refers to projects for social change that are considered impossible whereas ‘today … any transformation of the technical and natural environment is a possibility’, trans. J. Shapiro and S. Weber (Harmondsworth, Mx: Penguin, here
    • In consequence, Marcuse regards the concept of utopia as obsolescent, claiming that it refers to projects for social change that are considered impossible whereas ‘today … any transformation of the technical and natural environment is a possibility’. H. Marcuse, Five Lectures: Psychoanalysis, Politics, and Utopia, trans. J. Shapiro and S. Weber (Harmondsworth, Mx: Penguin, 1970), here p. 62.
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    • One of Sorel's examples of a non-rationalist imaginative construction is the ‘myth of the general strike’. See, trans. T. E. Hulme (New York: B. W. Huebsch
    • One of Sorel's examples of a non-rationalist imaginative construction is the ‘myth of the general strike’. See G. Sorel, Reflections on Violence, trans. T. E. Hulme (New York: B. W. Huebsch, 1914), pp. 22–40.
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    • This is the kind of metaphysical thinking that Habermas criticizes in Kant. See, trans. S. Weber Nicholsen and C. Lenhardt (Cambridge, MA: MIT Press
    • This is the kind of metaphysical thinking that Habermas criticizes in Kant. See J. Habermas, ‘Philosophy as Stand-In and Interpreter’, in Moral Consciousness and Communicative Action, trans. S. Weber Nicholsen and C. Lenhardt (Cambridge, MA: MIT Press, 1990), pp. 1–20.
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    • In, Cambridge, MA: MIT Press, Habermas advocates a mode of utopian thinking that operates historically and formally; however, he does not spell out the details of his proposal
    • In ‘The New Obscurity: The Crisis of the Welfare State and the Exhaustion of Utopian Energies’, in The New Conservatism: Cultural Criticism and the Historians’ Debate (Cambridge, MA: MIT Press, 1989), Habermas advocates a mode of utopian thinking that operates historically and formally; however, he does not spell out the details of his proposal.
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    • For a brief account of the utopian content of his theory of communicative rationality, see, Cambridge, MA: MIT Press
    • For a brief account of the utopian content of his theory of communicative rationality, see M. Cooke, Language and Reason: A Study of Habermas's Pragmatics (Cambridge, MA: MIT Press, 1994), pp. 38–50.
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    • The normative basis for this aspect of Habermas's utopian vision is unclear. See my critical remarks in
    • The normative basis for this aspect of Habermas's utopian vision is unclear. See my critical remarks in Cooke, Language and Reason, pp. 144–7.
    • Language and Reason , pp. 144-147
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    • See, trans. T. McCarthy (Boston, MA: Beacon Press
    • See J. Habermas, The Theory of Communicative Action, Vol. 1, trans. T. McCarthy (Boston, MA: Beacon Press, 1984), pp. 379–86.
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    • Habermas focuses on the problem of justification that arises when critical social theory fails to locate emancipatory potentials within existing social reality: see his, Cf
    • Habermas focuses on the problem of justification that arises when critical social theory fails to locate emancipatory potentials within existing social reality: see his Theory of Communicative Action, Vol. 1, pp. 37–86. Cf.
    • Theory of Communicative Action , vol.1 , pp. 37-86
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    • Wellmer himself does not focus on the problem of motivation. Instead, as Micha Werner observes, his main point is one about meaning. Wellmer claims that we are unable to understand what the concept of the ideal speech situation means because we are unable to imagine it as real; he then uses this point about meaning to make the further point that regulative ideas are nonsensical: it is absurd to use a concept we cannot understand as a regulative idea. See, http://micha.h.werner.bei.t-online.de/Werner-1997c.htm
    • Wellmer himself does not focus on the problem of motivation. Instead, as Micha Werner observes, his main point is one about meaning. Wellmer claims that we are unable to understand what the concept of the ideal speech situation means because we are unable to imagine it as real; he then uses this point about meaning to make the further point that regulative ideas are nonsensical: it is absurd to use a concept we cannot understand as a regulative idea. See M. Werner, ‘Pragmatism Without Regulative Ideas? Report on the Symposium in Essen on June 13 and June 14 1997.’ http://micha.h.werner.bei.t-online.de/Werner-1997c.htm
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    • Cf., 's critique of Wellmer in his, Cambridge, MA: MIT Press
    • Cf. J. Whitebook's critique of Wellmer in his Perversion and Utopia (Cambridge, MA: MIT Press, 1995), pp. 152–64.
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    • Habermas now accepts the validity of Wellmer's criticisms of his idea of an ideal speech situation, at least with regard to his theory of truth. See, ed. M. Cooke (Cambridge, MA: MIT Press, esp. pp. 365–9
    • Habermas now accepts the validity of Wellmer's criticisms of his idea of an ideal speech situation, at least with regard to his theory of truth. See J. Habermas, ‘Richard Rorty's Pragmatic Turn’, in On the Pragmatics of Communication, ed. M. Cooke (Cambridge, MA: MIT Press, 1998), pp. 343–82, esp. pp. 365–9.
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    • Several commentators draw attention to the ‘conservative shift’ in Habermas's Between Facts and Norms, trans. W. Rehg (Cambridge, MA: MIT Press, 1995). See, for example, Lanham, MD: Rowman & Littlefield
    • Several commentators draw attention to the ‘conservative shift’ in Habermas's Between Facts and Norms, trans. W. Rehg (Cambridge, MA: MIT Press, 1995). See, for example, M. Beck Matuštík, Habermas: A Philosophical-Political Profile (Lanham, MD: Rowman & Littlefield, 2001);
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    • W. Scheuermann, ‘Between Radicalism and Resignation: Democratic Theory in Habermas’ Between Facts and Norms', in P. Dews (ed.) Habermas: A Critical Reader (Oxford: Blackwell, 1999), pp. 153–77. Although they tend to focus on the loss of a radically democratic moment, their criticisms could be taken more generally to point to a loss of a utopian perspective.
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    • This definition is quite close to the one proposed by, trans. L. Wirth and E. Shiels (London: Routledge, Mannheim defines utopian thinking as ‘a type of orientation which transcends reality and at the same time breaks the bonds of the existing order’ (p. 173). However, Mannheim's definition overemphasizes the actual transformative effect of utopian thinking (cf. his definition on p. 185)
    • This definition is quite close to the one proposed by K. Mannheim in Ideology and Utopia, trans. L. Wirth and E. Shiels (London: Routledge, 1991). Mannheim defines utopian thinking as ‘a type of orientation which transcends reality and at the same time breaks the bonds of the existing order’ (p. 173). However, Mannheim's definition overemphasizes the actual transformative effect of utopian thinking (cf. his definition on p. 185).
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    • Since Laclau embraces the core ideals of modern liberal democracy, this response is also clearly problematic from the point of view of his own guiding concerns. See, 2nd edn (London: Verso
    • Since Laclau embraces the core ideals of modern liberal democracy, this response is also clearly problematic from the point of view of his own guiding concerns. See E. Laclau and C. Mouffe, Hegemony and Socialist Strategy, 2nd edn (London: Verso, 2001), p. xv.
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    • The idea of redemption as a making good of past deficiency is emphasized by Walter Benjamin; see his, ed. H. Arendt (London: Fontana, Since the question of whether the idea of redemption should embrace the making good of past deficiency has no relevance for my distinction between a ‘finalist’ and ‘fallibilist’ mode of utopian thinking, I leave it open in my discussion
    • The idea of redemption as a making good of past deficiency is emphasized by Walter Benjamin; see his ‘Theses on the Philosophy of History’, in Illuminations, ed. H. Arendt (London: Fontana, 1973). Since the question of whether the idea of redemption should embrace the making good of past deficiency has no relevance for my distinction between a ‘finalist’ and ‘fallibilist’ mode of utopian thinking, I leave it open in my discussion.
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    • This is evident, Two Modes of Utopian Thought, for example, in, Cambridge, MA: MIT Press
    • This is evident, for example, in E. Hansot, Perfection and Progress. Two Modes of Utopian Thought (Cambridge, MA: MIT Press, 1974).
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    • The notion of a regulative idea is, of course, most famously associated with Immanuel Kant. See, 2nd edn, trans. N. Kemp Smith (Basingstoke, Hants: Macmillan, esp
    • The notion of a regulative idea is, of course, most famously associated with Immanuel Kant. See I. Kant, The Critique of Pure Reason, 2nd edn, trans. N. Kemp Smith (Basingstoke, Hants: Macmillan, 1929), esp. pp. 532–70.
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    • An example here would be J. Whitebook's explanation in terms of the benign side of infantile narcissism. Whitebook makes an interesting link between early infantile impulses and the idea of perfection. See, 261
    • An example here would be J. Whitebook's explanation in terms of the benign side of infantile narcissism. Whitebook makes an interesting link between early infantile impulses and the idea of perfection. See Whitebook, Perversion and Utopia, pp. 64, 261.
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    • Habermas himself does not historically contextualize his ‘janus-faced’ conception of truth. I make the point that it appears to be specific to the socio-cultural contexts typical of modernity in M. Cooke, ‘Meaning and Truth in Habermas's Pragmatics’, European Journal of Philosophy 9(1) (2001): 1–23, esp. 9–15.
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    • See the contributions of Beck, Latour, Lash and Adam to Theory, Culture and Society (2003): U. Beck, ‘The Theory of Reflexive Modernization’, Theory, Culture and Society 20(2) (2003): 1–33;
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    • B. Latour, ‘Is Re-Modernization Occurring — and If so, How to Prove It?’, Theory, Culture and Society 20(2) (2003): 35–48;
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