Habermas

In this paper Jones reviews the categories into which various linguists, working in different theoretical frameworks, have divided up the logico-semantic relations they have identified in texts. He stresses the potentially ambiguous and hence problematic nature of logical connectives, and suggests that macro-categories are preferable to micro-categories in analysing discourse relations. He notes that implicit conjunction (i.e. the absence of connectives) tends to predominate in expert writing, as evidenced in scientific and professional texts, and argues that this device both depends on and gives appropriate recognition to the strategies and knowledge the reader brings to the processes of decoding and meaning-construction. Jones offers a comprehensive investigation of logical connectives in the context of second language pedagogy, contrasting their ‘inappropriate’ use by non native speakers with their ‘underuse’ by native speakers to indicate the ultimate inadequacy of connectives for representing complex conceptual and particularly causal relations. Jones also discusses how relationships such as correlation and emergence rather than ‘cause and effect’ are foregrounded in much current writing, particularly in the sciences, furthering his argument that connectives are intrinsically inadequate and problematic. The paper concludes by suggesting that second language pedagogy can benefit by encouraging novice writers to adopt a more indirect approach to the representation of cause/consequence relations.

The argument of the first Discours is governed by the antithesis between the ‘original’ nature of man on the one hand and the corruption of modern civilisation on the other; this antithesis is developed in terms of a contrast between the freedom implied by true being and the enslavement and estrangement which is the human condition in the modern world. Rousseau is concerned not so much with historical details as with the moral theme which allows him to separate the original elements of man’s being from the artificial elements added by the process of civilisation. By ‘original’ Rousseau means ‘what belongs incontestably to man’. Rousseau is therefore concerned to distinguish the essential and authentic as given by true original being from the accidental and artificial elements added by civilisation.

O presente trabalho pretende estudar o papel da defensoria pública para a efetivação do princípio democrático no Sistema Interamericano de Direitos Humanos, considerando o pensamento de Jürgen Habermas. Expõe-se o princípio democrático correlacionando-a com a soberania popular, bem como há uma reflexão sobre a teoria do discurso jurídico de Habermas. Em seguida, delineia-se a posição da defensoria pública no plano do direito interno e no sistema interamericano, inclusive mencionando a defensoria pública interamericana. Por fim, realiza-se um esforço de verificar a contribuição da defensoria no âmbito da relação de cooriginaridade entre os direitos humanos e a soberania popular. Palavras-chave: Democracia. Defensoria Pública. Habermas. Sistema Interamericano.

Se indaga el sentido de la conferencia de Sloterdijk
“Normas para el Parque humano” así como las
polémicas por ella suscitada. Se realiza un diagnóstico
de la capacidad crítica del humanismo tradicional. En el
marco del naufragio del humanismo como escuela y
utopía domesticadora humana -marco en el que
Sloterdijk reclama una revisión genético-técnica de la
humanidad- se indaga ¿qué criterios pueden
establecerse para normar las inevitables luchas por los
derechos de la crianza humana? ¿Quiénes y sobre qué
bases debieran hoy detentar el derecho a la crianza?
¿Cómo determinar quiénes son los que educan y los que
son educados? Se proponen nuevos caminos que
tienen en la mediación de la técnica su formulación
discursiva y sus orígenes en las disidencias que, desde
la propia tradición filosófica, reducían la estancia del
hombre en el mundo a su expresión leída y escrita.

What is the role of Jürgen Habermas’s critical theory amidst the prevalence of disinformation, polarization, and distrust in the media? In the book Habermas and the Media, Hartmut Wessler offers a “media lens” to make sense of Habermas’s work. He makes a case for the relevance of Habermas’s thought today, although his work needs to be updated to respond to developments in media studies and empirical political science. The book is an invaluable resource to any reader looking for an introduction on Habermas’s media theory. Its strongest point is its presentation of Habermas’s work in a clear and concise manner. It presents Habermas’s thinking chronologically, which is an effective way of walking readers through how Habermas’s ideas about the media evolved over 40 or so years. The discussion covered Habermas’s best-known books including The Structural Transformation of the Public Sphere (1989) and The Theory of Communicative Action (1984) as well as his little-known work such as The Inclusion of the Other (1998), the chapter “Further Reflections on the Public Sphere" in the book Habermas and the Public Sphere (1992) and the essays on Political Communication in Media Society published in Communication Theory (2006) and Europe: The Faltering Project (2009).

BANNER APRESENTADO NO SIC UFSC (2013)
Introdução A proposta deste trabalho é a realização de uma leitura da Teoria Discursiva encontrada na obra "Direito e Democracia", de Jürgen Habermas, e também do Positivismo Jurídico presentes na obra do filósofo alemão. Será explicitada a problemática da racionalidade da jurisprudência e as tentativas de resoluções desta problemática encontradas na obra de Habermas por meio das visões hermenêutica, realista e do positivismo jurídico, assim como serão analisados os problemas que essas correntes da Filosofia do Direito enfrentam na busca de uma solução para a problemática apresentada. Objetivos Neste trabalho busca-se apresentar a Teoria Discursiva de Habermas, junto a seus aspectos e conceitos principais, assim como também os pontos levantados pelo Filósofo alemão acerca do Positivismo Jurídico, além das discussões que permeiam esses pontos, através da ótica da Filosofia do Direito. decisão jurídica não tem como operar sem suposições idealizadoras e a garantia da segurança do Direito é que a jurisdição precise renunciar, em última instância, à pretensão de estabilizar as expectativas de comportamentos, já que isto é função do Direito. Enquanto, o positivismo jurídico, pretende fazer jus à função de estabilização das expectativas, sem ser obrigado a apoiar a legitimidade da decisão jurídica na autoridade impugnável de tradições éticas, a teoria do positivismo jurídico parte da ideia de sentido normativo próprio das preposições jurídicas e da construção sistemática de um sistema de regras. O fechamento e a autonomia de um sistema de direitos é opaco em relação a princípios não-jurídicos, para Habermas, pois quando falamos de um sistema jurídico autônomo, estamos falando de regras primarias e secundárias. Privilegiando o processo correto da positivação, em que as regras são válidas porque podem ser proclamadas conforme as regras estipuladas pelas instituições competentes. Chegando nesse ponto, voltaríamos ao início, para uma regra fundamental, ou de conhecimento, onde se legitimaria tudo, sem ser passível de uma justificação racional. Por isso, na positivação da prática de decisão judicial, a garantia da segurança jurídica eclipsa a garantia da correção. Para Habermas, o positivismo aborda superficialmente esse problema e faz uma análise de suas consequências como se fossem sintomas de uma imprecisão inevitável de formulações da linguagem coloquial. Habermas também apresenta a Teoria de Direito de Dworkin, que teria como objetivo a procura de princípios e determinações de objetos válidos, que justificariam uma ordem jurídica concreta em seus elementos essenciais e nela encaixar-se-iam todas as decisões tomadas nos casos singulares, como se fossem componentes coerentes. A teoria dworkiniana precisaria de um "Juiz Hércules", esse juiz teria consigo dois componentes de um saber ideal, que são: conhecer todos os princípios e objetivos válidos necessários para a justificação; ter, ao mesmo tempo, uma visão completa sobre o tecido cerrado dos elementos do Direito vigente que ele encontra diante de si, que seriam ligados por meio de fios argumentativos. Habermas afirma que, mesmo se analisarmos o Conceito de Direito de Dworkin, a Teoria do Direito continuaria a ser, em primeira linha, teoria da jurisdição e do discurso jurídico. Sendo que, no entanto, ao entrar-se no âmbito da Teoria Discursiva do Direito, a teoria de Dworkin exige uma teoria abrangente, onde é possível a justificação externa das premissas da decisão, sobrecarregando assim o esforço solipsista de cada juiz em particular, onde então, a Teoria Discursiva do Direito tem como função analisar a aceitabilidade racional dos juízos dos juízes, avaliando a qualidade dos argumentos e da estrutura do processo argumentativo, apoiando-se em um conceito forte de racionalidade procedimental. Quando se fala em correção de juízos, deve-se entender como "correção" a aceitabilidade racional, que se apoia em argumentos de que para algo ser válido tem que preencher as condições da validade, como afirma Habermas.

On the Miracle of Understanding. Hermeneutical Investigations II ‒ This book of studies is the second volume of my series entitled Hermeneutical Investigations, focusing on the hermeneutic problems of understanding.
x  x  x
Ez a tanulmánykötet a filozófiai hermeneutika tárgykörében keletkezett tanulmányaimat egybegyűjtő Hermeneutikai vizsgálódások kötetsorozat második kötete; a megértés hermeneutikai kérdéseire összpontosít.

Many advocates of deliberative democracy see in the Internet a new opportunity for the development of public spaces, public spheres, and places where deliberation can take place. An important element of the notion of the public sphere in general and of deliberation specifically, is the quality of the debate. In the past decade, many studies have been conducted to evaluate online discussions in light of the ideal notion of the public sphere. However, a wide gap exists between theoretical approaches and the actual operationalization of such theories for empirical research. In an attempt to bridge this gap we develop a method for examining the extent to which Internet forums meet the normative requirements of rational-critical debate, reciprocity, and reflexivity. The methodological approach consists of a textual analysis of the contributions made to an online forum. The coding scheme presented in this article is based on a case study (UK Online) and guided by the theoretical notions of deliberative democracy.

Talking politics online is not exclusively reserved for those spaces dedicated to politics, particularly the everyday political talk crucial to the public sphere. However, past net-based public sphere research has focused mostly on political spaces thereby neglecting an array of other genres. The aim of this article is to move beyond politically oriented communicative spaces by investigating political talk within the British reality TV discussion forum Wife Swap. The purpose is to see whether a forum dedicated to reality TV provides the communicative space, content, and style for politics that extends the public sphere. The central question is whether it fulfils the requirements of rationality and ‘decent’ deliberation. Moreover, the analysis moved beyond a formal notion by investigating how expressives influence the more traditional elements of deliberation. The findings revealed that Wife Swap participants engaged in political talk that was often deliberative. Moreover, it was a space where the use of expressives played a key role in enhancing such talk.

Dissertação apresentada ao Curso de Mestrado em Filosofia da Faculdade de Filosofia e Ciências Humanas da UFMG. Linha de Pesquisa: Lógica e Filosofia da Ciência. Orientador: Paulo Roberto Margutti Pinto. 2005.

The present thesis aims to investigate Perelman`s proposal of a New Rhetoric and, by doing so, it intends to achieve a better understanding of philosophical discourse. The most important objectives of this work are: defining the fundamental concepts and distinctions of a new theory of argumentation; investigating the specificity of philosophical argumentation – through the clarification of the concept of universal audience -; and finally analyzing the relationship between persuading and convincing and between contextualism and universalism – establishing, therefore, the Perelman’s place in the contemporary debate concerning argumentation. It is pointed out the closeness between Perelman`s and Habermas`s thoughts, as well as the distance between Perelman`s thinking and Rorty`s and Apel`s. It is shown how, depending of the point of view – if it is internal or external to the audience -, philosophy can be regarded as a discourse bounded by a given context or, on the other hand, as an open argumentation aiming at the universal.

Recent years have seen an influx of medical technologies capable of remotely monitoring the health and behaviours of individuals to detect, manage and prevent health problems.  Known collectively as personal health monitoring (PHM), these systems are intended to supplement medical care with health monitoring outside traditional care environments such as hospitals, ranging in complexity from mobile devices to complex networks of sensors measuring physiological parameters and behaviours.  This research project assesses the potential ethical implications of PHM as an emerging medical technology, amenable to anticipatory action intended to prevent or mitigate problematic ethical issues in the future.

PHM fundamentally changes how medical care can be delivered: patients can be monitored and consulted at a distance, eliminating opportunities for face-to-face actions and potentially undermining the importance of social, emotional and psychological aspects of medical care.  The norms evident in this movement may clash with existing standards of ‘good’ medical practice from the perspective of patients, clinicians and institutions.    By relating utilitarianism, virtue ethics and theories of surveillance to Habermas’ concept of colonisation of the lifeworld, a conceptual framework is created which can explain how PHM may be allowed to change medicine as a practice in an ethically problematic way.  The framework relates the inhibition of virtuous behaviour among practitioners of medicine, understood as a moral practice, to the movement in medicine towards remote monitoring. 

To assess the explanatory power of the conceptual framework and expand its borders, a qualitative interview empirical study with potential users of PHM in England is carried out.  Recognising that the inherent uncertainty of the future undermines the validity of empirical research, a novel epistemological framework based in Habermas’ discourse ethics is created to justify the empirical study.  By developing Habermas’ concept of translation into a procedure for assessing the credibility of uncertain normative claims about the future, a novel methodology for empirical ethical assessment of emerging technologies is created and tested.  Various methods of analysis are employed, including review of academic discourses, empirical and theoretical analyses of the moral potential of PHM.  Recommendations are made concerning ethical issues in the deployment and design of PHM systems, analysis and application of PHM data, and the shortcomings of existing research and protection mechanisms in responding to potential ethical implications of the technology.

This essay contends that the Christian model of redemption and resurrection is a more coherent model of cosmic justice than the Hindu model of Karma, reincarnation, and caste. First, it describes the Hindu model of Karma and reincarnation using the framework described in Gita. Then, it delineates its three conspicuous problems. After this, the essay explains how the Christian model is more thorough and coherent. The three main points are as follows. First, while the Hindu model gives no assurance of salvation, Christianity offers free, permanent salvation to all who believe in Jesus Christ. Second, reincarnation is an erroneous assumption with no historical and scientific evidence. Jesus’ resurrection, however, is a historical event that points to a believer’s future resurrection. Third, the Karma-reincarnation model punishes people for mistakes they are unaware of, forces them to accept a fatalistic outlook and caste-based discrimination. However, the Christian worldview liberates people from sin, guilt, and shame through forgiveness and acceptance in Christ. Moreover, it does not box God’s justice in the concept of reward and retribution. Thus, Christianity invalidates the retribution-based caste system and fights caste-based discrimination.​

O estudo busca compreender a concepção contemporânea dos cha-mados " direitos comunicativos " a partir da perspectiva dos direitos humanos e de sua proteção, quer no plano internacional como no plano interno. O ensaio investiga a abrangência e os limites dos direitos comunicativos, a questão do acesso livre à Internet, o problema das "mídias sociais" , bem assim os desafios jurídicos à efetivação do "direito ao esquecimento".

This article examines five common misunderstandings about case-study research: (a) theoretical knowledge is more valuable than practical knowledge; (b) one cannot generalize from a single case, therefore, the single-case study cannot contribute to scientific development; (c) the case study is most useful for generating hypotheses, whereas other methods are more suitable for hypotheses testing and theory building; (d) the case study contains a bias toward verification; and (e) it is often difficult to summarize specific case studies. This article explains and corrects these misunderstandings one by one and concludes with the Kuhnian insight that a scientific discipline without a large number of thoroughly executed case studies is a discipline without systematic production of exemplars, and a discipline without exemplars is an ineffective one. Social science may be strengthened by the execution of a greater number of good case studies.

The Guatemalan negotiations for peace between the guerrillas of the Guatemalan National Revolutionary Unity (URNG) and successive civilian governments came to an end on December 29, 1996. The 13 separate Peace Accords that resulted from that process have already been the subject of much debate in and outside Guatemala, Instead of just praising or criticizing the contents of the Peace Accords, however, this thesis sets out to examine the cultural and political process that brought the Accords into existence. Using the work of political philosophers such as Jürgen Habermas and Alasdair MacIntyre, this thesis interprets the Peace Process as resulting from at least half a century of social differentiation, rationalization of everyday life, and linguistification of conflict resolution. This thesis illustrates this complex process of "modemization" through an examination of various ethnic communities and segments of the social structure that characterize Guatemalan society. This thesis emphasizes how profound processes of cultural and political change c m be conceptualized as a dynamic and often violent transition to modernity. To illustrate this argument this thesis offers a historical narrative of the modern history of GuatemaIa, from 1954 to the present, as this narrative becomes evident in the development and deployment of successive f o m s of cultural and political language, from the language of revolution to the language of human rights. These languages have played a crucial role in terms of what people are capable of articulating through their discourses and practices and the struggles over the meaning of identity, community, the good life, justice, nationality, and democracy that people have waged over the past fi* years. Thus, this thesis interprets the Peace Process, and the role of individuais and new social movements that constituted themselves as a civil society, as responding to a democratic logic with roots that transcends the development and nature of the politico-military conflict. This thesis concludes that the iogic of democratization that became manifest duringthepeace process is normativelycomected with a broader struggle for modemis. and a dernocratic constitutional state.

Dans son ouvrage sur L'Espace Public, Jürgen Habermas se fixe comme objectif de décrire l'idéal-type de «la sphère publique bourgeoise» à partir de contextes historiques propres à la France, l'Allemagne et l'Angleterre au 18 ème siècle et au début du 19 ème siècle. Michel Foucault, dialoguant avec Habermas, trouve dans cet ouvrage majeur – mis en valeur par la réflexion de Kant en 1784 sur Qu'est-ce que les Lumières? – une réflexion centrale sur l'usage public et universel de la raison, dans son lien consubstantiel à la liberté. Il le situe ainsi au centre d'une pensée critique qui prend pour point de départ le questionnement suivant : «Quelle est cette raison que nous utilisons? Quels en sont les effets historiques?» . Roger Chartier, historien des pratiques culturelles, se propose alors de partir d'une telle problématique habermasienne de l'espace public, pour comprendre «la manière dont a été construite au XVIIIème siècle la notion d'opinion publique» 2. Ainsi s'est ouvert au début des années 1990, à partir des propositions d'Habermas, un vaste champ de recherche sur l'opinion publique. Par là même, il s'est opéré un déplacement de l'intérêt initial pour l'usage public du raisonnement à l'apogée des Lumières vers une prise en considération, par l'étude précise des débats publics, de l'opinion publique au moment de l'invention du politique à la veille de la Révolution française . Il ne restait plus qu'un pas à franchir pour considérer l'espace public comme «un espace démocratique ouvert à tous, forum d'un discours d'assemblée permanent où doit s'exercer librement la raison critique des individus éclairés» , tout en évitant de simplifier cet espace par une vision transparente et homogénéisante d'un tel abord de la rationalité publique.

Phronetic organizational research is an approach to the study of management and organizations focusing on ethics and power. It is based on a contemporary interpretation of the Aristotelian concept phronesis, usually as ‘prudence’. Phronesis is the ability to think and act in relation to values, to deliberate about ‘things that are good or bad for humans’ in the words of Aristotle (1976:1140a24–b12). Phronetic organizational research effectively provides answers to the following four value-rational questions, for specific problematics in management and organization studies: 1. Where are we going with this specific management problematic? 2. Who gains and who loses, and by which mechanisms of power? 3. Is this development desirable? 4. What, if anything, should we do about it?

The book makes a critical comparison of fundamental trends in modern epistemology with the epistemological concerns of critical theory of the Frankfurt School. It comprises five chapters, which refer to phenomenology, structuralism and poststructuralism, modernism and postmodernism, systems’ theory and critical realism.
It follows the course of development of modern epistemology, considering basic conceptions such as dialectics, theory and practice in science, and the potential for a political epistemology based on the arguments of critical theory. It can certainly be used as a textbook because each chapter tallies with a major trend in modern epistemology, and provides a concrete analysis of the comparison it draws with the work of leading figures of the Frankfurt School such as Horkheimer, Adorno and Habermas.
The present volume addresses the reader of political theory, epistemology, social theory and it also raises key questions on methodology in science and research. Therefore, it can prove beneficial for students, researchers and academics that deal with issues of theory, practice, and method in science. The contents of the volume were meticulously constructed in order to be of practical use both for undergraduate and postgraduate students, and each chapter includes basic graphs  that condense the basic argument for each thematic circle on modern epistemology and methodology.
The book contains unpublished critique and information provided to the writer in recent interviews she conducted with Jürgen Habermas (providing analysis on systems theory), William Outhwaite and Stefan Müller-Doohm (both the latter clarified issues and contributed valuable information on critical realism and the Frankfurt School, respectively).

The Aalborg Project may be interpreted as a metaphor of modern politics, modern administration and planning, and of modernity itself. The basic idea of the project was comprehensive, coherent, and innovative, and it was based on rational and democratic argument. During implementation, however, when idea met reality, the play of Machiavellian princes, Nietzschean will to power, and Foucauldian rationality-as-rationalization resulted in the fragmentation of the project.

[EN] Translation from German to Spanish of Jürgen Habermas' Article "Die Asydebatte"

[ES] Este artículo de Habermas fue publicado originalmente, con el título de “Die Asyldebatte”, en su libro 'Vergangenheit als Zunkunft', Múnich: Piper, 1993, pp. 159-186. La traducción desde el alemán y la elaboración de las notas son obra de Juan Carlos Velasco. Una versión posterior, ligeramente revisada, es accesible en Jürgen Habermas: "Refugiados, migrantes e integración. Una breve antología", Madrid, Tecnos, 2022, págs. 41-75. https://www.academia.edu/69007045/Refugiados_migrantes_e_integración_Una_breve_antolog%C3%ADa

At the same time that case studies are widely used and have produced canonical texts, it may be observed that the case study as a methodology is generally held in low regard, or is simply ignored, within the academy. For example, only 2 of the 30 top-ranked U.S. graduate programs in political science require a dedicated graduate course in case study or qualitative methods, and a full third of these programs do not even offer such a course. In contrast, all of the top 30 programs offer courses in quantitative methods and almost all of them require training in such methods, often several courses. In identifying this paradox of the case study’s wide use and low regard, Gerring rightly remarks that the case study survives in a “curious methodological limbo,” and that the reason is that the method is poorly understood. In what follows, we will try to resolve Gerring’s paradox and help case study research gain wider use and acceptance.

It is now 44 years since the publication of Alan Fox’s famous paper for the Donovan Commission in which he introduced the ‘frames of reference’ approach to industrial relations (IR). His book Beyond Contract, in which he added the ‘radical’ frame of reference to the unitarist and pluralist frames, was published 36 years ago. Since then, IR as an academic discipline has seen few if any truly significant theoretical developments. This paper argues that the essence of Fox’s theory – the idea that subjective conceptual structures condition attitudes and behaviour in economic and organizational contexts – remains valid, but that there is a need both to broaden and to deepen Fox’s work. First of all there is a need to add to the categorisation of ‘ways of seeing’ economic and organizational phenomena. Second, there is a need to better understand how social learning processes lead to the adoption or rejection of different frames of reference. These learning processes include both analyses of the functional efficacy of conceptual models and the evaluation of the outcomes of social action against normative standards. The principal aim of this paper is to address the first of these needs, although it will also make some proposals with respect to the second. The theoretical resources required for these tasks are drawn from the work of Jürgen Habermas.

ﻫــﺪف ﻫــﺬه اﻟــﺪراﺳــﺔ ﻫــﻮ اﻹﺟــﺎﺑــﺔ ﻋــﻦ ﻣﺠﻤﻮﻋﺔ ﻣــﻦ اﻷﺳﺌﻠﺔ ؟ ﻛﻴﻒ ﺗﻄﻮرت وﺗﻨﺎﻏﻤﺖ ﻣﻊ ﺳﻠﺴﻠﺔ اﻷﺣﺪاث اﻟﺘﺎرﻳﺨﻴﺔ اﻟﺘﻲ ﺷﻬﺪﺗﻬﺎ أوروﺑﺎ؟ ﻣﺎ ﻫﻲ «اﻟﺠﺎﻣﻌﺔ اﻟﻤﺒﺎدرات اﻹﺻﻼﺣﻴﺔ اﻟﺘﻲ ﻗﺪﻣﻬﺎ ﻣﻔﻜﺮو أوروﺑﺎ ﻹﺻﻼح ﺟﺎﻣﻌﺎﺗﻬﻢ؟ ﻣﺎ ﻫﻮ ﻣﻮﻗﻒ ﻫﺎﺑﺮﻣﺎس ﻣﻦ اﻟــﻤــﺒــﺎدرات اﻹﺻﻼﺣﻴﺔ ﻟﻔﻜﺮة اﻟﺠﺎﻣﻌﺔ؟ وﻛﻴﻒ ﻗــﺪﱠم أﻓــﻜــﺎره ﻓﻲ اﻟﻔﻌﻞ اﻟﺘﻮاﺻﻠﻲ ﻟﺨﺪﻣﺔ ﻏــﺎﻳــﺔ إﺻـــﻼح اﻟــﺠــﺎﻣــﻌــﺎت؟ ﻛﻴﻒ ﻳﻤﻜﻦ ﻟﻠﻮﻃﻦ اﻟﻌﺮﺑﻲ اﻻﺳــﺘــﻔــﺎدة ﻣــﻦ اﻟﺘﺠﺮﺑﺔ اﻷوروﺑــﻴــﺔ ﻓﻲ تطويرها ﻓﻜﺮة اﻟﺠﺎﻣﻌﺔ، وﻓﻲ إﺻــﻼح اﻟﺘﻌﻠﻴﻢ اﻟﺠﺎﻣﻌﻲ؟ ﻫﻞ ﻳﻤﻜﻦ ﺗﻄﺒﻴﻖ ﻧﻈﺮﻳﺔ ﻫﺎﺑﺮﻣﺎس ﻓﻲ اﻟﻔﻌﻞ اﻟﺘﻮاﺻﻠﻲ ﻛﺄﺳﺎس ﻹﺻﻼح ﺟﺎﻣﻌﺎﺗﻨﺎ؟

While the productive role of social interaction between peers in promoting cognitive
development has been clearly established, the communicative processes through which this is achieved is less clearly understood. Earlier work has established that different types of conversation become established between children as they work together on a problem, and that these types have different implications for the progress of a nonconserver. The paper focuses on the forms of recognition that emerge within these different conversation types. It reports further analyses of a study in which 226 6.5- to 7.5-year-old children were presented with a Piagetian task of conservation of liquid. Conservers and non-conservers were asked to discuss in pairs their conflicting answers and agree upon a joint response. Cognitive progress was assessed by pre- to post-test gains. Analyses of the conversational moves made by each of the participants to the conversation indicates that both non-conservers and conservers not only make characteristic contributions, but that these contributions vary across the conversation types, and hence also relate differentially to the non-conserver’s progress. More detailed qualitative analyses of the different conversation types provide insights into the ways in which different forms of recognition emerge through these interactions. These results are discussed in relation to a socio-cognitive account of development.

Rousseau’s attempt to combine authority and autonomy has led to him being described as both the theorist of the totalitarian state and as the exponent of the anarchist society. The complexities of Rousseau’s conception of self-legislation and self-government suggest both but, on closer analysis, involve neither. Rousseau is shown to develop an actively democratic principle of authority based on the principle of self-assumed obligation. This allows Rousseau to incorporate certain anarchist themes into a conception of government as the realisation of human freedom - the concern that freedom requires a more natural form of living, a simplicity of life and politics that suggests the small scale communities; so too does the justification of the small property of independent producers.

El presente artículo se confronta con la cuestión de cómo cabe valorar la aportación de la Escuela de Fráncfort desde nuestros días. Para ello, en primer lugar, distingue conceptualmente entre Escuela de Fráncfort y teoría crítica, mostrando las virtualidades de cada una de estas expresiones. A continuación, expone sintéticamente qué ha dado de sí el trabajo teórico de los seguidores más visibles de esta Escuela en las últimas décadas. Y apunta finalmente una serie de temáticas en las que las aportaciones de la Escuela de Fráncfort continúan siendo fuente de inspiración para numerosos investigadores actuales.

This article examines how to evaluate the contribution of the Frankfurt School from today's perspective. In the first place, I distinguish conceptually between Frankfurt School and Critical Theory, and focus the potentialities of each of these terms. Then, my article synthetically resumes the findings of the theoretical work of the most visible representatives of this School in the last decades. Finally, it hints at several topics for which the contributions of the Frankfurt School are still a source of inspiration for a large number of current researchers.

This article aims to examine how the concept of Imago Dei can serve as a symbol for the broadly understood idea of religious inclusion and human dignity. The article explores the concept of Imago Dei primarily from a protologi-cal perspective, analyzing its usage in biblical writings, theological tradition and modern philosophy. The substantial, relational and functional-which three usages of the concept can be found in the inclusive theology of Gregory of Nyssa-are analyzed in this article. Arguably, in the context of religious inclusion, the rela-tional angle of Imago Dei seems to be the most important. Similarly contemporary Protestant theologian, Jürgen Moltmann states in his book, God in the Creation, that the "relational" concept of Imago Dei underscores the fundamental dignity of every person. In his book, God for Secular Society, Moltmann states that properly understood human rights should include democratic relationships between people, cooperation between societies, concern for the environment in which people live, and responsibility for future generations. From these perspectives, the concept of Imago Dei can be utilized as a symbol indicating the dignity of every person and human community, but also a symbol against any types of racism, nationalism or xenophobia.

Resumen
Es mediante la apelación a algunos críticos relevantes de la modernidad –Freud, Simmel, Adorno, Horkheimer, Shestov, Müller-Hill, Kafka, etc.– que Bauman se esfuerza por construir una auténtica ontología de la modernidad, así como una fenomenología crítica de sus implicaciones culturales, morales y políticas, y de sus límites –perfilados por la presencia infranqueable de la ambivalencia–, con las que su texto adquiere el rango de una aportación señera a esta misma tradición moderna de la sospecha.1  Bauman, apoyado en  autores como Horkheimer y Adorno, quienes realizan una crítica demoledora de la Ilustración y dejan entrever un influjo de desconfianza y pesimismo sobre buena parte de la literatura filosófica europea de la segunda mitad del siglo XX. Es Horkheimer, uno de los miembros fundadores de la Escuela de Frankfurt,  quien desarrolla la “teoría critica”2, a partir del predominio de una racionalidad procedimental a partir de la cual el conocimiento humano no opera según presupuestos jerárquicos-metafísicos (teoría tradicional) sino pragmático-procedimentales (teoría crítica) al interior de las comunidades científicas y de los contextos socio-culturales del mundo. Esto significa que todo modo de conocer es interesado y, que sólo conocemos por el interés. Con lo que sienta las bases de la Ecuela de la Sospecha. De allí que Bauman en Modernidad y ambivalencia3 pretendiera, como bien lo apunta Wellmer,4 complementar la tarea emprendida por los pensadores más destacados de la primera generación de la Escuela de Frankfurt. Bauman “intenta envolver con carne histórica y sociológica el esqueleto de la Dialéctica de la Ilustración”.5 Lo que dota a Bauman de una particular originalidad a la vez que de una filiciación a tradiciones filosóficas reconocibles y contrapuestas: “por un lado, la que originándose en Schopenhauer, pasa por Nietzsche para acabar alcanzando a Klages6 y, por otro, la que desde Hegel, pasando por Marx y Weber, arriba hasta el joven Lukács”.
VÁSQUEZ ROCCA, Adolfo, “La Influencia de la Escuela de Frankfurt en Zygmunt Bauman y Richard Rorty: De La Teoría Crítica a la Modernidad Líquida y el Pragmatismo”, en Revista Observaciones Filosóficas, Nº 18 – 2014 – ISSN 0718-3712, Indexado en DOAJ - Directory of Open Access Journals Lund University, http://www.observacionesfilosoficas.net/lainfluenciaescuelafranfurt.htm
Dr. Adolfo Vásquez Rocca