By Axel Honneth (ed.)
Those 13 essays through famous philosophers and social theorists proceed a well timed get together and exam of J?rgen Habermas's unfinished venture of reconstructing enlightenment rationality. concentrating on the cultural and political facets of Habermas's paintings, the essays take in severe concept and political perform, the sociology of political perform, historical-philosophical reflections on tradition, ethical improvement in youth and society, and the rules of serious social concept. Essays in a significant other volume,Philosophical Interventions in the incomplete undertaking of Enlightenment, examine the metaphysical facets of Habermas's paintings. jointly, the 2 volumes underscore the richness and diversity of Habermas's project.Contributors: Johann P. Amason. Andrew Arato. Seyla Benhabib. Hauke Brunkhorst. Cornelius Castoriadis. Jean Cohen. Helmut Dubiel. Klaus Eder. G?nter Frankenberg. Hans-Georg Gadamer. Axel Honneth. Johann Baptist Metz. Gertrud Nunner-Winkler. Claus Offe.
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Additional info for Cultural-political interventions in the unfinished project of enlightenment
13. " The rationality of the law manifests itself in the avoidance of the "regulatory trilemma": the law "listens" to the other systems and thus respects the boundaries of systemic self-regulation. Cf. Teubner, 35 Disorder Is Possible "Reflexives Recht"; G. Teubner and H. , and their papers in Teubner, Dilemmas of Law. For criticism, see I. Maus, "Perspektiven 'reflexiven Rechts' im Kontext gegenwartiger Deregulierunstendenzen," Kritische]ustiz 4 (I986), and K. Eder, "Autoritat des Rechts," Zeitschriftfur Rechtssoziologie (I987): I93ff.
I can see two distinct arguments in Habermas's work on this issue. First, Habermas assumes that only judgments of justice possess a clearly discernible formal structure and thus can be studied along an evolutionary model (1976, p. Judgments concerning the good life are amorphous and do not lend themselves to the same kind of formal study. But of course this observation, far from justifying the restriction of the moral domain to matters of justice, could also lead to the conclusion that one needed to develop a less formalistic ethical theory.
It coordinates actions by shaping legalistic procedures that institutionalize fundamental demands and ways of cashing them in argumentatively. "Colonization" occurs when systemic forms of regulation penetrate hitherto undamaged domains of everyday communicative practice, such as the family, school, or neighborhood self-help, and formally organize these lifeworldsthat is, subject them to systemic imperatives. 19 Whether the dualism of law as medium and law as institution is a particularly happy one conceptually and a sufficiently informed one empirically is not of further interest to us, insofar as Habermas, in the course of a moral-theoretic justification of the law, paves the way for a revision that ought to supersede the distinction between medial and institutionallaw.