Rorty II 94
Language/Habermas/Rorty: Habermas distinguishes between a strategic and a genuinely communicative use of language. Scale of confidence levels.
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Communicative action/Habermas, >
Communication theory/Habermas,
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Communication/Habermas, >
Communicative practice/Habermas,
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Communicative rationality/Habermas
Rorty II 94/95
Rorty: if we cease to interpret reason as a source of authority, the Platonic and Kantian dichotomy dissolves between reason and feeling.
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Authority, >
Reason, >
I. Kant, >
Reason/Kant, >
Plato.
Rorty II 96
RortyVsHabermas: the idea of the "better argument" is only useful if one can find a natural, transcultural relevance relation.
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Argumentation, >
Ultimate justification.
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Habermas IV 41
Language/Habermas: we have to choose between
a) Language as a medium of communication and
b) Language as a medium for the coordination of action and socialization of individuals
between them.
IV 42
The formation of identities and the emergence of institutions can be imagined in such a way that the extra-linguistic context of behavioral dispositions and behavioral schemas is, so to speak, linguistically permeated, i.e. symbolically structured.
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Identity/Henrich, >
Institutions.
IV 43
Language functions as a medium not of understanding and the transmission of cultural knowledge, but of socialisation and social integration. These processes do not sediment themselves, like communication processes, in cultural knowledge, but in the symbolic structures of self and society, in competencies and relationship patterns.
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Cultural tradition/Habermas, >
Background/Habermas, >
Competence,
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Capabilities.
The signal language develops into a grammatical speech, as the medium of communication simultaneously moves away from the symbolically structured self of the interaction participants and the society condensed into normative reality.
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Signal language.
IV 100
Language/medium/socialization/Habermas: Speech acts are only a suitable medium of social reproduction if they can simultaneously assume the functions of tradition, social integration and socialization of individuals.
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Speech acts, >
Illocutionary act, >
Perlocutionary act
They can only do this if the propositional, illocutionary and expressive elements are integrated into a grammatical unit in each individual speech action in such a way that the semantic content does not break down into segments but can be freely converted between the components.
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Content, >
Semantic content.
IV 135
Religion/Holy/Language/Habermas: in the grammatical speech the propositional elements are combined with the illocutionary and expressive elements in such a way that the semantic content can fluctuate between them. Everything that can be said can also be represented as a statement. This makes it clear to oneself what a connection of religious world views to communicative action means. The background knowledge goes into the situation definitions (...).
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Religion/Habermas, >
Holiness/Durkheim.
Since the semantic contents of sacred and profane origin fluctuate freely in the medium of language, there is a fusion of meanings: the moral-practical and expressive contents are combined with the cognitive-instrumental in the form of cultural knowledge. This is a) as cultural knowledge - b) as a basis for instrumental action. This latter makes religion a world view that demands totality.
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Background/Habermas.
IV 273
Language/media/control media/communication media/Habermas: the conversion from language to control media (money, power (influence, reputation)) means a decoupling of the interaction from lifeworld contexts (see
Lifeworld/Habermas).
Media such as money and power begin with the empirically motivated ties; they code a purpose-rational handling of calculable amounts of value and enable a generalized strategic influence on the decisions of other interaction participants, bypassing linguistic consensus-building processes.
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Control media, >
Communication media.
