
By Jürgen Habermas
Countervailing tendencies mark the highbrow tenor of our age the unfold of naturalistic worldviews and spiritual orthodoxies. Advances in biogenetics, mind study, and robotics are clearing the best way for the penetration of an aim medical self-understanding of people into way of life. For philosophy, this pattern is linked to the problem of medical naturalism. whilst, we're witnessing an unforeseen revitalization of spiritual traditions and the politicization of non secular groups the world over. From a philosophical viewpoint, this revival of spiritual energies poses the problem of a fundamentalist critique of the rules underlying the fashionable Wests postmetaphysical knowing of itself.
The pressure among naturalism and faith is the vital subject of this significant new booklet via Jrgen Habermas. at the one hand he argues for a suitable naturalistic figuring out of cultural evolution that does justice to the normative personality of the human brain. however, he demands a suitable interpretation of the secularizing results of a means of social and cultural explanation more and more denounced by way of the champions of spiritual orthodoxies as a old improvement abnormal to the West. those reflections at the enduring significance of faith and the bounds of secularism less than stipulations of postmetaphysical cause set the scene for a longer therapy the political importance of non secular tolerance and for a clean contribution to present debates on cosmopolitanism and a structure for overseas society.
Read or Download Between Naturalism and Religion: Philosophical Essays PDF
Similar religious books
Lay Religious Life in Late Medieval Durham
Even if non secular existence in medieval Durham used to be governed by way of its prince bishop and priory, the laity flourished and performed an immense position within the affairs of the parish, as Margaret Harvey demonstrates. utilizing various assets, she offers a whole account of its background from the Conquest to the Dissolution of the priory, with a selected emphasis at the fourteenth and 15th centuries.
Phenomenology of the Truth Proper to Religion
The query is, what constitutes fact in faith? Represented this is the complete spectrum of phenomenology--transcendental, existential, hermeneutic, moral, and deconstructive--presented by way of one of the most revered names within the philosophy of faith at the present time: Louis Dupre, Merold Westphal, and Edward Farley.
Religious Consciousness and Experience
It's one of many ironies of our instances that, because the preparation of faith wanes, a theoretical curiosity in it at the a part of many anthropologists, psychologists, sociologists and philosophers waxes. between those, merely philosophers carry to their job a protracted heritage of theological and reli gious family.
- Belief and Knowledge
- Fighting God: An Atheist Manifesto for a Religious World
- Mysticism as Revolt: Foucault, Deleuze, and Theology Beyond Representation
- Saint Augustine: Father of European and African Civilization
- Fulfilling God's Mission: The Two Worlds of Dominie Everardus Bogardus, 1607-1647 (The Atlantic World)
Additional resources for Between Naturalism and Religion: Philosophical Essays
Example text
I will first (a) explain what I mean by the “formal-pragmatic presupposition of the world” before drawing attention to some of its important implications, namely, (b) the replacement of transcendental idealism by internal realism, (c) the regulative function of the concept of truth, and (d) the embeddedness of references to the world [Weltbezüge] in contexts of the lifeworld. (a) As subjects capable of speech and action, language-users must be able to “refer” “to something” in the objective world from within the horizon of their shared lifeworld if they are to reach an understanding “about something” in communicating with one another or if they are to succeed “with something” in their practical dealings.
4: 460). 38 The Constitution of Norm-governed Thought freedom of choice [Willkürfreiheit] enables one to adopt rules of prudence or skill depending on one’s inclinations and subjectively selected ends, whereas “free will” [freie Wille] obeys universally valid laws it has imposed on itself from a moral point of view. Freedom of choice precedes free will, but the former remains subordinate to the latter when it comes to the moral evaluation of ends. Kant thus confines himself to technical-practical and moral-practical reasons.
A state of affairs, thing, or event). Otherwise this conception no longer fits within the framework of the Kantian oppositions. Once the a priori categories of the understanding and forms of intuition have been detranscendentalized, and thus disarmed, the classic distinction between reason and understanding is blurred. Obviously, the pragmatic presupposition of the world is not a regulative idea, but is “constitutive” for referring to anything about which facts can be established. At the same time, the concept of the world remains 11 On Putnam’s theory of reference, which is relevant here, see Axel Mueller, Referenz und Fallibilismus: Zu Hilary Putnams pragmatischem Kognitivismus (Berlin: de Gruyter, 2001).