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How did he challenge the Frankfurt School? The debate between Habermas and Horkheimer!
In the history of Western philosophy, the Frankfurt School represents a tradition of critical theory. Its main members, such as Horkheimer and Adorno, conducted in-depth thinking and discussion on social phenomena. However, Habermas, a rising star, challenged it with his unique perspective, especially in the understanding of rationality and the public sphere. This article will explore how Habermas redefined the role of the public through his theory and the intellectual impact of his debate with Horkheimer.
Habermas's theory is not just a supplement to existing theories, but rather a completely new framework to understand communication and understanding in modern society.
In his book The Structural Transformation of the Public Sphere, Habermas elaborated on the concept of "public sphere", arguing that this space is not only a field of communication, but also a key to political participation and opinion formation. He pointed out that before the 18th century, European culture was dominated by "representative culture" and had an oppressive authoritative image. However, with the rise of capitalism, a new "public sphere" emerged, opening up individual dialogue and The possibility of free thought.
Unlike Horkheimer, Habermas questioned some of the pessimistic assumptions of "critical theory." He believes that although human society is indeed influenced by forces such as the market and the state, it is still possible for humans to achieve rationality and liberation through critical dialogue and democratic participation. In his debate with Horkheimer, he emphasized that one should have confidence in the potential of free institutions, which went against Horkheimer's despair and horror at the status quo.
Our lives are increasingly permeated by formal systems, but this does not mean that we must give up the pursuit of rationality.
In Habermas's view, the key to the public sphere lies in its critical nature. This means that individuals are no longer passive recipients, but are able to form consensus on social issues through reasonable discussion and debate. His concept of "ideal conversation situation" emphasizes that participants must conduct dialogue under equal social conditions and there should be no ideological interference. This view has sparked widespread discussion on democracy, fairness and justice.
Recognizing Horkheimer and his colleagues’ skepticism about “rationality,” Habermas argued that while some areas of social life are influenced by instrumental rationality, more can be promoted by improving the public’s ability to speak. Rational behavior. His observations invite reflection on the place of reason in modern society and on the potential for shared human understanding.
Habermas points out that rationality is not a self-evident principle in the structure of the universe, but exists in the structure of interpersonal communication.
In his major work, The Theory of Communicative Action, Habermas continued to develop this idea, distinguishing rationality from traditional epistemology. He believes that modern society's understanding of communicative rationality comes from human communication itself, rather than just scientific conclusions. This concept not only strengthened his opposition to Horkheimer's ideas, but also challenged the mainstream observations in the academic community at the time, making people gradually aware of the potential power of communication and dialogue.
Habermas's thinking has influenced many later scholars and has become an important indicator of contemporary social theory. His focus on the public sphere and communicative rationality not only resonates in philosophy, but also extends to social change and political practice. For a time, the discussion between rationality, democracy and social participation became a hot topic in contemporary academia.
In modern society, facing the interference of capitalism and power institutions, can we truly achieve rationality and communication in the public sphere?
In the debate with Horkheimer, Habermas's position undoubtedly showed the courage to challenge the mainstream doctrine of the time. He not only expanded the boundaries of critical theory, but also left more possibilities for future social development. In this context, we cannot help but wonder whether there is still a real public sphere in contemporary society, and how to defend and promote the rationality and equality of this space?
