By Jean-Philippe Deranty
Few thinkers have made such major contribution to social and political considering during the last 3 many years as Axel Honneth. His conception of popularity has rejuvenated the political vocabulary and allowed severe idea to maneuver past Habermas. past conversation is the 1st full-scale examine of Honneth's paintings, overlaying the full diversity of his writings, from his first sociological articles to the most recent guides. via moving the idea of popularity in the culture of eu social idea, the e-book exposes the entire intensity and breadth of Honneth's philosophical intervention. The publication can be an crucial source for a person drawn to modern philosophy and the social sciences.
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Extra info for Beyond Communication: A Critical Study of Axel Honneth's Social Philosophy
Habermas, “From Kant to Hegel and Back Again: The Move toward Detran- scendantalisation”, in Truth and Justification, pp. 175-212. 22 See my “Repressed Materiality. Retrieving the Materialism in Axel Honneth’s Social Philosophy” in eds. -P. , Recognition, Work, Politics: New Directions in French Critical Theory, Leiden, Brill, 2007. 23 Feuerbach does not hesitate to call the body “the supreme principum metaphysicum, the mystery of creation, (. ”24 Such formulations encapsulate the essence of Feuerbach’s philosophical outlook.
P. 38. , p. 39. , p. 99. 38 As with Márkus’ defence of a historicised form of anthropological perspective in Marx himself, the young Honneth found in Heller a sophisticated construct allowing one to adopt a methodological perspective that refers to the natural preconditions of social action without adopting any a-historical metaphysics of “human nature”; in other words, exactly the type of construct that allows one to bring together anthropology with a historical materialist outlook. Read against the background of this brand of neo-Marxist literature, one is tempted to say that Honneth’s mature theory of recognition can very much be seen as being itself a proposal to solve this difficult programme.
It is true that, as many passages attest, Marx fully accepted Feuerbach’s insight into the intersubjective nature of subject-constitution and subjective experience. The social nature of the human being, along with its capacity to produce, is for Marx one of the central features that need to be presupposed in any social-historical inquiry. As the German Ideology puts it, “intercourse”, the specific set of social relations, is as defining of a historical time as the mode of production. Despite the other criticisms aimed at Feuerbach, it can be shown that Marx continues to be immensely influenced by him, precisely on this count.