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|Bubner I 196
Habermas/Communication theory/Bubner: Thesis: Thinking of the functioning of the political system according to the model of dialogue. Clear formal conditions which should be transferred to the political system as a whole.
1. Equality of the partners, no relationship between the knowing and the ignorant.
2. This is not to take place, as in Hegel, by laboriously dealing with the relation of master and servant, but rather as a priori, without which there is no interaction at all.
2. Obligation to refrain from influencing, equal scope.
3. Authenticity postulate: obligation to truth. Since intentions are not to be examined, only the course of the dialogue itself can provide the proof.
BubnerVsHabermas: since one builds from the outset on truthfulness, it is obviously more a question of definition, which one wants to allow as a dialogue at all.
Communication theory/BubnerVsHabermas: it is claimed that the observance of the formal conditions is guaranteed for the first time in history,
1. in fact, political events are to be transformed structurally according to the paradigm of a philosophical ideal.
Idealization because the number of participants must be limited, and this is neither a historical coincidence nor a prejudice of undemocratic eliteism.
2. the planned entry into the dialogue is characterized by the breaking of previously unquestioned unanimity, yet the controversy must take place in the primary intention of returning to the community.
However, efforts to reach consensus are not yet consensus, and consensus is the foundation of collective practice.
In a word: the dialogue is a means, but not the last content of politics.
3. It is not clear what is actually the content of the event.
With the tendency to reformulate the flow of practice into a permanent dialogue, the contents that are derived from everyday political life are lost. The content becomes playful as long as they are removed from the practical consequences.
BubnerVsCommunication theory: shows that instead of a rationalization proposal for political processes in reality a new determination of the political is intended. The substantial content of the Aristotelianism which was in the community of action-orientated values is seen as historically overtaken or consumed.
The signum of modernism, subjectivity, no longer allows the focus on good life, for this reflexive structure of the practice structure does not take into account the particularity of the individual.
Der philosophische Diskurs der Moderne Frankfurt 1988
Antike Themen und ihre moderne Verwandlung Frankfurt 1992