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1
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For the need for truth, reason, and emancipation see David Carr, ed., Education, Knowledge and Truth: Beyond the. Postmodern Impasse (London: Routledge, 1998). For assertions to the opposite, see Michael Peters, ed., Education and the Postmodern Condition (Westport: Bergin and Garvey
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For the need for truth, reason, and emancipation see David Carr, ed., Education, Knowledge and Truth: Beyond the. Postmodern Impasse (London: Routledge, 1998). For assertions to the opposite, see Michael Peters, ed., Education and the Postmodern Condition (Westport: Bergin and Garvey, 1995).
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(1995)
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2
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84862539073
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Critical Pedagogy and Predatory Culture
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Peter McLaren, Critical Pedagogy and Predatory Culture (London: Routledge, 1995), 24.
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(1995)
London: Routledge
, pp. 24
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McLaren, P.1
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4
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0002015366
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Philosophy Applied to Education
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New Jersey: Merrill
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Barbara J. Thayer-Bacon and Charles S. Bacon, Philosophy Applied to Education (New Jersey: Merrill, 1998).
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(1998)
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Thayer-Bacon, B.J.1
Bacon, C.S.2
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5
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84862548508
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Two Centuries of Philosophical Critique of Reason and its 'Postmodern' Radicalization
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In Reason and Its Other: Rationality in Modern German Philosophy and Culture, ed. Dieter Freundlieb and Wayne Hudson (Providence: Berg
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Manfred Frank, "Two Centuries of Philosophical Critique of Reason and its 'Postmodern' Radicalization," In Reason and Its Other: Rationality in Modern German Philosophy and Culture, ed. Dieter Freundlieb and Wayne Hudson (Providence: Berg, 1993), 69-70.
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(1993)
, pp. 69-70
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Frank, M.1
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6
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84862584511
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Emopaikos Diafotismos
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Athens: Themelion
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Panayotis Kondylis, Emopaikos Diafotismos (Athens: Themelion, 1987), 188-200
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(1987)
, pp. 188-200
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Kondylis, P.1
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7
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84862584509
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Also published in German: Die Aufldärung Im Rahmen des Neuzeitlichen Rationalismus (Stuttgart: Kiett-Cotta Verlag
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Also published in German: Die Aufldärung Im Rahmen des Neuzeitlichen Rationalismus (Stuttgart: Kiett-Cotta Verlag, 1981).
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(1981)
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8
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0002464880
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Bodies and Knowledges: Feminism and the Crisis of Reason
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In Feminist Epistemologies, ed. Linda Alcoff and Elizabeth Potter (New York: Routledge
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Elizabeth Grosz, "Bodies and Knowledges: Feminism and the Crisis of Reason," In Feminist Epistemologies, ed. Linda Alcoff and Elizabeth Potter (New York: Routledge, 1993), 204
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(1993)
, pp. 204
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Grosz, E.1
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9
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0042305203
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Eros, Eroticism, and the Pedagogical Process
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In Between Borders: Pedagogy and the Politics of Cultural Studies, ed. Henry A. Giioux and Peter McLaren, (New York: Routledge
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Bell hooks, "Eros, Eroticism, and the Pedagogical Process" In Between Borders: Pedagogy and the Politics of Cultural Studies, ed. Henry A. Giioux and Peter McLaren, (New York: Routledge, 1994). 118.
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(1994)
, pp. 118
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Hooks, B.1
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11
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0004170174
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Empowering Education: Critical Teaching for Social Change
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Chicago: University of Chicago Press
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Ira Shor, Empowering Education: Critical Teaching for Social Change (Chicago: University of Chicago Press, 1992)
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(1992)
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Shor, I.1
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14
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84862510798
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On the distinction between individual and public autonomy as well as their importance, see Jean Cohen, in Universalism versus Communitarianism: Contemporary Debates in Ethics, ed. David Rasmussen (Cambridge: MIT Press
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On the distinction between individual and public autonomy as well as their importance, see Jean Cohen, in Universalism versus Communitarianism: Contemporary Debates in Ethics, ed. David Rasmussen (Cambridge: MIT Press, 1990)."Discourse Ethics and Civil Society"
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(1990)
Discourse Ethics and Civil Society
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15
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That is one of the reasons I consider the paradigm of language as a better candidate than the paradigm of system-environment for replacing the paradigm of subject-object. A system-functionalist theory of society, like Luhmann's for instance, suggests a distinction between "reason" and "rationality" and privileges the latter, since the former presupposes reason as a human capacity whereas the latter refers to systems and their functions. This is predictable, to be sure, when a theory totally effaces the subject. In this sense, Luhmann's theory is very close to some postmodernist counterparts.
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That is one of the reasons I consider the paradigm of language as a better candidate than the paradigm of system-environment for replacing the paradigm of subject-object. A system-functionalist theory of society, like Luhmann's for instance, suggests a distinction between "reason" and "rationality" and privileges the latter, since the former presupposes reason as a human capacity whereas the latter refers to systems and their functions. This is predictable, to be sure, when a theory totally effaces the subject. In this sense, Luhmann's theory is very close to some postmodernist counterparts.
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I will proceed with jürgen Habermas's position but will confine my account to a skeletal exposition. For more on the issues I summarize here, see Habe. mas's early writings, Knowledge and Human Interests (Cambridge: Polity Press, 1987) and Theory and Practice (Cambridge: Polity Press, ) in particular.
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I will proceed with jürgen Habermas's position but will confine my account to a skeletal exposition. For more on the issues I summarize here, see Habe. mas's early writings, Knowledge and Human Interests (Cambridge: Polity Press, 1987) and Theory and Practice (Cambridge: Polity Press, ) in particular. 1988
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(1988)
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Karl-Otto Apel, Habermas's collaborator, identifies three basic cognitive interests. There is an interest in coming to an understanding (hermeneutics), a second one in technically exploitable knowledge (nomological sciences), and a third knowledge-constitutive interest that corresponds to critical-reconstructive sciences. The latter is characterized as follows: "it is an interest in the constantly renewed, reflective opening of the way to the autonomous self-realization of human beings in the species (Kant). More precisely, as the self-reflection of argumentative discourse indicates, it is an interest in the ideal communication community that is always counterfactually presupposed in the empirical substrate of the species" Karl Otto Apel, Understanding and Explanation (Cambridge: MIT Press, 1984), 217.
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Karl-Otto Apel, Habermas's collaborator, identifies three basic cognitive interests. There is an interest in coming to an understanding (hermeneutics), a second one in technically exploitable knowledge (nomological sciences), and a third knowledge-constitutive interest that corresponds to critical-reconstructive sciences. The latter is characterized as follows: "it is an interest in the constantly renewed, reflective opening of the way to the autonomous self-realization of human beings in the species (Kant). More precisely, as the self-reflection of argumentative discourse indicates, it is an interest in the ideal communication community that is always counterfactually presupposed in the empirical substrate of the species" Karl Otto Apel, Understanding and Explanation (Cambridge: MIT Press, 1984), 217.
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(1972)
, vol.5
, pp. 84
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Apel, K.-O.1
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This is what Apel calls "emancipatory interest of knowledge." As an example, applied to individual life histories, there is psychoanalysis, and applied to social history, there is the critique of ideology,- see Apel, Understanding and Explanation, 213. Habermas in The Philosophical Discourse of Modernity (Cambridge: MIT Press, 1987 298-300, adopts and expands Apel's remarks. Concerning Habermas's distinction between the technical, practical, and emancipatory orders of interest in Knowledge and Human Interests, see Fred Dailmayr's clear description in "Reason and Emancipation: Notes on Habermas's Man and World" 5 (1972), 84.
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This is what Apel calls "emancipatory interest of knowledge." As an example, applied to individual life histories, there is psychoanalysis, and applied to social history, there is the critique of ideology,- see Apel, Understanding and Explanation, 213. Habermas in The Philosophical Discourse of Modernity (Cambridge: MIT Press, 1987 298-300, adopts and expands Apel's remarks. Concerning Habermas's distinction between the technical, practical, and emancipatory orders of interest in Knowledge and Human Interests, see Fred Dailmayr's clear description in "Reason and Emancipation: Notes on Habermas's Man and World" 5 (1972), 84.
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(1987)
, pp. 298-300
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Kant began his critique with the following rejection of (taken from Bacon's Istauratio Magna) "all the premature, anticipating human reasoning that abstracts from things rashly and faster than it should." See Onora O'Neill, Constructions of Reason: Explorations of Kant's Practical Philosophy (Cambridge: Cambridge University Press
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Kant began his critique with the following rejection of (taken from Bacon's Istauratio Magna) "all the premature, anticipating human reasoning that abstracts from things rashly and faster than it should." See Onora O'Neill, Constructions of Reason: Explorations of Kant's Practical Philosophy (Cambridge: Cambridge University Press, 1989), 7.
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(1989)
, pp. 7
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Knowledge and Human Interest
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Habermas, Knowledge and Human Interest.
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Of course, such an understanding of Habermas's earlier work is restrictive and selective because it stresses those aspects of it that are compatible with or even presupposed by the later theory. It is also selective because it draws on the ideas that are relevant (directly or indirectly) to philosophy of education and the present concerns of the article. But it is precisely since these aspects lie at a deeper level, and in the later work function as background or implicit assumptions, that they need to be highlighted here.
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Of course, such an understanding of Habermas's earlier work is restrictive and selective because it stresses those aspects of it that are compatible with or even presupposed by the later theory. It is also selective because it draws on the ideas that are relevant (directly or indirectly) to philosophy of education and the present concerns of the article. But it is precisely since these aspects lie at a deeper level, and in the later work function as background or implicit assumptions, that they need to be highlighted here.
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Postmetaphysical Thinking
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Cambridge: Polity Press
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Habermas quoting Hilary Putnam in Habermas, Postmetaphysical Thinking (Cambridge: Polity Press, 1992), 139.
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(1992)
, pp. 139
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Quoting, H.1
Habermas, H.P.2
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Introduction: The Postwar Rise and Fall of Educational Epistemology
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in Carr, Education, Knowledge, and Truth
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David Can, "Introduction: The Postwar Rise and Fall of Educational Epistemology" in Carr, Education, Knowledge, and Truth, 8.
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Can, D.1
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See for instance Roy Bhaskar's criticism of Kantian transcendental idealism in Roy Bhaskir, Scientific Realism and Human Emancipation (London: Verso
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See for instance Roy Bhaskar's criticism of Kantian transcendental idealism in Roy Bhaskir, Scientific Realism and Human Emancipation (London: Verso, 1986), 41.
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(1986)
, pp. 41
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NOTE
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Apel argues that Habermas, in interpreting Peirce in Knowledge and Human Interests, criticizes the indirect proof of the existence of the real world, as well as the meaning-critical postulate of the cognizability of this real world in an unlimited process of inquiry. Habermas takes them to be petitiones principii, because both the assumptions and the fact that they imply one another correlatively go to make up the transcendental framework of Peirce's philosophy, and only to that extent can they not be called into question. Apel refers to Habermas, Knowledge and Human Interestst 117-18. Against this view, Apel defends the idea that this transcendental framework is not arbitrary, but is rather necessarily presupposed in our speech about what is real. That Habermas himself presupposes it is proven according to Apel by Habermas's own attempt to call this framework into question. He proceeds by means of Nietzsche's "perspectival and irrationalistic concept of reality," which proclaims that we can very well conceive of a reality that consists only of a plurality of "fictions related to a standpoint." But to Apel it is evident that we cannot hold such a concept of reality. To do so we must either change the meaning of "reality" so that we destroy the point we are trying to make (just as in the sentence "everything is only my dream" where the point of the sentence cancels itself out). Or we must tacitly assume Peirce's concept of reality in our use of the concept "fiction" Karl-Otto Apel, C.S. Peirce: From Pragmatism to Pragmaticism (Amherat: University of Massachusetts Press, 1981), fn. 19, 233. On the relation of meaning and reality see fn. 105, 246. On Apel's employment of the Wittgensteinian argument of paradigmatic certainties (the dream argument), implicit in his critique of Habermas, see Apei, "Wittgenstein and Heidegger: Language Games and Life Forms."in Apel: From a Transcendental Semiotic Point of View, ed. Marianna Papastephanou (Manchester: Manchester University Press, and 148. Apel discusses among other things the argument concerning dreams and how it shows that its own language game renders it meaningless. For the language game rendering the meaning of the phrase "simply my dream" possible clearly presupposes as a paradigmatic certainty that not everything is my dream but that a real world exists.1998 126-17
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(1998)
, pp. 126-17
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Being and Time
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New York: Harper and How
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Martin Heidegger, Being and Time (New York: Harper and How, 1962).
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(1962)
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Heidegger, M.1
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30
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Curtis, ed., The Castoriadis Reader (Oxford: Blackwell
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David Ames Curtis, ed., The Castoriadis Reader (Oxford: Blackwell 1997 364.
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(1997)
, pp. 364
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Ames, D.1
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The Castoriadis Reader
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Embedded quote is from Wegner.
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Curtis, The Castoriadis Reader, 364. Embedded quote is from Wegner.
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Curtis1
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For a critical discussion of the shortcomings of Quine's theory see Christopher Morris, New Idols of the Cave: On the Limits of Anti-realism (Manchester: Manchester University Press, 1997] and for criticisms of the Quinean trend in philosophy of education see R. A. Goodrich, " Analyticity, Meaning, and Education; A Crftique of a Quinean Dogma"Educational Philosophy and Theory.
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For a critical discussion of the shortcomings of Quine's theory see Christopher Morris, New Idols of the Cave: On the Limits of Anti-realism (Manchester: Manchester University Press, 1997] and for criticisms of the Quinean trend in philosophy of education see R. A. Goodrich, " Analyticity, Meaning, and Education; A Crftique of a Quinean Dogma"Educational Philosophy and Theory.1997
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(1997)
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Introduction
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Carr, "Introduction," 6.
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Carr1
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The Institution of a Common World and the Problem of Truth
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In Reason and its Other
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Albrecht Wellmer, "The Institution of a Common World and the Problem of Truth,"In Reason and its Other.
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Wellmer, A.1
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36
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Paideia kai Democratia" [Education and Democracy], in his Anthropologia, Politiki, Philosophia (Athens: Ypsilon
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Cornelius Castoriadis, "Paideia kai Democratia" [Education and Democracy], in his Anthropologia, Politiki, Philosophia (Athens: Ypsilon, 1993), 65.
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(1993)
, pp. 65
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Castoriadis, C.1
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NOTE
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The implications drawn from the accounts formulated in the previous section for the notion of reflection are of pivotal importance for the very idea of theoretical science (Geisteswissenschaft). (Self-)reflection does not provide a supposedly absolute, disinterested, and infallible knowledge of objects, unmediated by any kind of Otherness, and it by no means provides to the I, the I itself-as-object, with absolute transparence and lucidity. It is not merely a device for surviving or primarily for exploiting Otherness (be it nature or humans), and it is not a socio-historical projection either. In this sense we may call it "translucent reason." And a further break with the past becomes noticeable with the Apelian and Habermasian distinction between two modes of reflection. There is the self-reflection bringing to consciousness the self-formative phases of the development of the individual and rational reconstructions dealing with "anonymous rule systems, which any subjects whatsoever can comply with, insofar as they have acquired the corresponding competence with respect to these rules. ... In the philosophical tradition these two legitimate forms of selfknowledge have generally remained undifferentiated and have both been included under the term of reflection" Habermas, Theory and Practice, 22-23. It is evident that not only do reason, epistemology, and objectivity become imbued with emancipatory concerns, but so does science.
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Critical Theory/Intellectual History
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In Critique and Power: Recasting the Foucauh/Habermas Debate, ed. Michael Kelly (Cambridge: MIT Press, ), 133, 125 (emphasis added).
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Michel Foucault, "Critical Theory/Intellectual History"In Critique and Power: Recasting the Foucauh/Habermas Debate, ed. Michael Kelly (Cambridge: MIT Press, ), 133, 125 (emphasis added).1990
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(1990)
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Foucault, M.1
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This has been obscured by those proponents of the politics of power who see Foucault as the prophet of the inescapability of power relations and the adamant critic of transcendentalism, and also see Habermas as the last defender of an Enlightenment dedicated to absolutistic definitions of justice, reason, emancipation, and critique.
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This has been obscured by those proponents of the politics of power who see Foucault as the prophet of the inescapability of power relations and the adamant critic of transcendentalism, and also see Habermas as the last defender of an Enlightenment dedicated to absolutistic definitions of justice, reason, emancipation, and critique.
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The Art of Telling the Truth
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In Critique regarding his alignment with the Frankfurt and Power
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Michel Foucault, "The Art of Telling the Truth,"In Critique See also p. 118 regarding his alignment with the Frankfurt and Power, 148
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Foucault, M.1
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41
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Philosophical Discourse of Modernity
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emphasis added. For trenchant critiques of Foucauit see Christopher Norris, What is Wrong with Postmodernism?. (London: Harvester Wheatsheaf, 1990), and Manfred Frank, What Is Neostructuralism? (Minneapolis: University of Minnesota Press
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Hatermas, Philosophical Discourse of Modernity, 274, emphasis added. For trenchant critiques of Foucauit see Christopher Norris, What is Wrong with Postmodernism?. (London: Harvester Wheatsheaf, 1990), and Manfred Frank, What Is Neostructuralism? (Minneapolis: University of Minnesota Press, 1989).
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(1989)
, pp. 274
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Hatermas1
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Note
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Habermas is aware of the fact that Foucault in his later work shifted away from a hasty identification of knowledge and power. In an essay commenting on Foucault's "What is Enlightenment?" Habermas writes, "For him [Foucault] the challenge of the Kant texts on which his lecture is based consists in deciphering the will that was once revealed in the enthusiasm for the French Revolution. For that is the will to knowledge that the "analytic of truth" cannot acknowledge. Whereas, however, Foucault had previously traced this will to knowledge in modern power formations only to denounce it, he now displays it in a completely different light: as the critical impulse that links his own thought with the beginnings of modernity, an impulse worthy of preservation and in need of renewal," Jürgen Habermas, "Taking Aim at the Heart of the Present: On Foucault's Lecture on Kant's "What Is Enlightenment?" in Foucault, Critique and Power, 154.
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Foucault, Education, the Self, and Modernity
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On the importance of Foucault for education see for instance Kenneth Wain
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On the importance of Foucault for education see for instance Kenneth Wain, "Foucault, Education, the Self, and Modernity" Journal of Philosophy of Education 30, no. 3 (1996): 345-59.
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(1996)
Journal of Philosophy of Education
, vol.30
, pp. 345-59
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This is what one could conclude from - among others - Roy Boyne's following comment: "both Foucauit and Derrida arrive, at the end of their trajectories, at an affirmation of one law above others. That law is effectively the categorical imperative that human beings should never be treated as means alone, hat the foundation of right behavior is to be sought in the idea of the universalizability of the principles according to which one acts"; Roy Boyne, Foucault and Derrida: The Other Side of Reason (London: Unwin Hymnn
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This is what one could conclude from - among others - Roy Boyne's following comment: "both Foucauit and Derrida arrive, at the end of their trajectories, at an affirmation of one law above others. That law is effectively the categorical imperative that human beings should never be treated as means alone, hat the foundation of right behavior is to be sought in the idea of the universalizability of the principles according to which one acts"; Roy Boyne, Foucault and Derrida: The Other Side of Reason (London: Unwin Hymnn, 1990), 2.
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(1990)
, pp. 2
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46
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0002192921
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The Principle of Reason: The University, in the Eyes of its Pupils
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Fall
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Jacques Derrida. "The Principle of Reason: The University, in the Eyes of its Pupils" Diacritics (Fall 1983): 3-20
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(1983)
Diacritics
, pp. 3-20
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Derrida, J.1
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47
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For a discussion of Derrida's and Habermas's conception of rationality in relation to the idea of the university, see Marianna Papastephanou, "University or Multiversity: What is Left of Gennan Idealism?" in The Idea of the University, ed. Taieb Belghazi (Rabat: Faculty of Letters of Rabat, Conference Proceedings
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For a discussion of Derrida's and Habermas's conception of rationality in relation to the idea of the university, see Marianna Papastephanou, "University or Multiversity: What is Left of Gennan Idealism?" in The Idea of the University, ed. Taieb Belghazi (Rabat: Faculty of Letters of Rabat, Conference Proceedings, 1997).
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(1997)
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There is no direct textual evidence for this remark as Derrida has not confronted this issue directly. But I infer this in terpmation from his "Force of Law: The Mystical Foundation of Authority" in Deconstruction and the Possibility of Justice, ed. Drucilla Cornell (New York: Routledge
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There is no direct textual evidence for this remark as Derrida has not confronted this issue directly. But I infer this in terpmation from his "Force of Law: The Mystical Foundation of Authority" in Deconstruction and the Possibility of Justice, ed. Drucilla Cornell (New York: Routledge, 1992).
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(1992)
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