By Fred Dallmayr
In an age marked via profound rifts and tensions on either political and philosophical degrees, a primary debate affecting nearly the complete of Western highbrow tradition is at the moment occurring. in a single camp are those that could shield conventional metaphysics and its ties to the increase of modernity; within the different camp, those that reject the potential of foundational inspiration and argue for the emergence of a postmodern order. will we nonetheless protect the concept of serious cause? How should still we clutch the importance of the embeddedness of language and suggestion in particular ancient contexts? do we rationally shield the potential for human freedom?
In this publication, 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 tuition and the serious theorists of the Frankfurt university, hence guidance a direction towards a "critical ontology" that bridges cause and the world.
This publication should be crucial analyzing for sociologists, philosophers, and political theorists.
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Additional info for Between Freiburg and Frankfurt: Toward a Critical Ontology
Jan Van Bragt (Berkeley: University of California Press, 1982), pp. 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.
Although rooted in personal experience, the inquiries of this book (I believe) are not purely idiosyncratic in character. Wittingly or unwittingly, members of my generation - and probably of the next few generations - find themselves enmeshed in the transitional status of our age and hence in the agon of ontology and critique, regardless of what Page viii avenues are chosen to "resolve" the conflict. To this extent, the volume may claim to be representative or symptomatic for widely sensed and shared dilemmas.
Rilke Authors, one says today, are not very relevant to the reading and understanding of texts - which is plausible as far as it goes. This book might also be read without considering its author, but at the risk of missing its human engagement. What is academically, and perhaps grandly, styled as the agon of "life-world and critique" (or "ontology and critique") has been for me a matter of lived experience and even prolonged agony. For the last two or three decades, that is, throughout my professional life, I have been troubled or torn by the tensional - transitional character of our time: its precarious location between modernity - which is basically an age of "critique" (or critical reason) - and incipient modes of post-modernism centerstaging language and (post-critical) ontology.