Habermas in a sentence

Parsons and Habermas The difference between Parsons and Jürgen Habermas lies essentially in how Habermas uses Parsons' theory to establish the basic propositions of his own.

Habermas criticized Nolte, Hildebrand, Stürmer and Hillgruber for "apologistic" history writing in regard to the Nazi era, and for seeking to "close Germany's opening to the West" that in Habermas's view had existed since 1945.

His father, Ernst Habermas, was executive director of the Cologne Chamber of Industry and Commerce, and was described by Habermas as a Nazi sympathizer.

He went to Germany to visit Habermas, whom he had met in 1972, the same year that he met Arendt.

Felsch recounts Habermas and Foucault dining together in Paris in an “icy atmosphere” in the early 1980s.

That is why German philosopher Jürgen Habermas has argued that we need new “translations” of the Judaeo-Christian idea that humans are made in the image of God, in order to protect the concept of human beings having innate value.

The philosopher Jürgen Habermas envisions rationality emerging through our successfully communicating with each other.

Habermas always goes for the big picture, and he’s always been ready to get involved in major social debates.

His theories on the democratic process are said to have influenced the 1968 student revolts; the students saw Habermas as their spiritual mentor.

It mediates between the private sphere of personal economic interests and the family and public authority of the state itself, serving as a place which Jurgen Habermas described as a “public sphere”.

Many modern scholars of civil society like Putnam and Habermas have picked upon this to enunciate different dimensions of civil society.

According to Habermas, if Paul meant that we would change into a spiritual body then Paul would have used the Greek pneuma instead of soma.

A critical discussion of types of action in Habermas.

At the end of the 1990s, Habermas approached Derrida at a party held at an American university where both were lecturing.

For Habermas, only a subjective form of liberty could be conceived, to the contrary of Deleuze who talks about "a life", as an impersonal and immanent form of liberty.

Foucault contra Habermas: Recasting the dialogue between genealogy and critical theory.

Further, in an essay on religion and religious language, Habermas criticized Derrida's insistence on etymology and philology (see Etymological fallacy ).

Habermas argued that the essential characteristic of the Öffentlichkeit culture was its "critical" nature.

Habermas first expressed his views on the above-mentioned historians in the Die Zeit on 11 July 1986 in a feuilleton (culture and arts section in German newspapers) entitled "A Kind of Settlement of Damages".

Habermas identifies "representational" culture as corresponding to the feudal stage of development according to Marxist theory, arguing that the coming of the capitalist stage of development marked the appearance of Öffentlichkeit (the public sphere).