By Fred Dallmayr
In an age marked by way of profound rifts and tensions on either political and philosophical degrees, a primary debate affecting almost the total of Western highbrow tradition is at the moment happening. in a single camp are those that might guard conventional metaphysics and its ties to the increase of modernity; within the different camp, those that reject the potential of foundational concept and argue for the emergence of a postmodern order. do we nonetheless guard the idea of serious cause? How may still we grab the importance of the embeddedness of language and idea in particular ancient contexts? do we rationally shield the potential of human freedom?
In this e-book, Fred Dallmayr is going past traditional dialogue of those concerns by means of tracing them again to their origins. Drawing on his unequalled wisdom of Continental philosophy, he explores the underlying connections among the phenomenologists of the Freiburg institution and the severe theorists of the Frankfurt college, hence guidance a path towards a "critical ontology" that bridges cause and the world.
This e-book can be crucial interpreting for sociologists, philosophers, and political theorists.
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Extra info for Between Freiburg and Frankfurt: Toward a Critical Ontology
26-7. 4. For a broader discussion of this ethics see Seyla Benhabib and Fred Dallmayr, eds, The Communicative Ethics Controversy (Cambridge, MA: MIT Press, 1990). 5. To some extent, the chapter might also have turned at this point to hermeneutics, especially as outlined in the concluding part of Gadamer's magnum opus. See Hans-Georg Gadamer, Truth and Method, 2nd rev. edn, tr. and rev. Joel Weinsheimer and Donald G. Marshall (New York: Crossroad, 1989), pp. 381-491 (Part III). Compare also Jean Greisch, L'Age herméneutique de la raison (Paris: Editions du Cerf, 1985).
Starting from a Left-Hegelian concern with social praxis, the first generation of critical theorists cancelled the vision of a final synthesis (on the level of absolute ideas) - but without abandoning attachment to broad-scale reconciliation accomplished through dialectical "mediation" and determinate negation. Only the writings of the second generation heralded a definite eclipse of the Hegelian legacy, including its notion of reconciliation. The third chapter examines the story of that eclipse - with a critical edge in favor of the earlier conception.
As is well known, a crucial ingredient of Heidegger's opus is his endeavor to rethink the character of objects or thinghood. Instead of relying on empiricist epistemology or traditional form-matter (or mind-matter) dualisms, his writings portray thinghood as the site of an ontological "gathering," more specifically as occasion for the fourfold intersection of world-elements (termed ''Geviert"). Allied with the rethinking of matter is the reassessment of "dialectics" - in the direction of an ontological intertwining in lieu of a logical-conceptual schema.