During the 1960s the German philosopher Jürgen Habermas introduced the notion of a "bourgeois public sphere" in order to describe the symbolic arena of political life and conversation that originated with the cultural institutions of the early eighteenth-century; since then the "public sphere" itself has become perhaps one of the most debated concepts at the very heart of modernity. For Habermas, the tension between the administrative power of the state, with its understanding of sovereignty, and the emerging institutions of the bourgeoisie--coffee houses, periodicals, encyclopedias, literary culture, etc.--was seen as being mediated by the public sphere, making it a symbolic site of public reasoning. This volume examines whether the "public sphere" remains a central explanatory model in the social sciences, political theory, and the humanities.

Death - and what lies beyond - is not something you consider every day. But the thought of it raises some intriguing questions: Are there good reasons for believing in life after death? What is the afterlife like? How valid are the reports of near death experiences? Do heaven and hell exist? And if so, how can hell be reconciled with a loving God? By sharing the very latest scientific, philosophical, anthropological, ethical, and theological evidence on life after death, noted Christian scholars Habermas and Moreland present a strong case for immortality with this book. They begin by taking up the question of whether life after death is real and what evidence supports its reality. They then explore what the afterlife is like and go on to show how having this reality in your future should affect the way you live here and now. This book will reassure you that there's no need to fear death - as long as you're prepared eternity that follows. It's also a great aid in developing a serious biblical, rational, and even scientific defense for the belief in life beyond the grave.

In Beyond Ritual, Siobhan Garrigan uses Habermas's theory of communicative action to suggest two things: first, a method by which theology can access the ritual symbols by which faith is formed; and secondly a metaphor of intersubjectivity with which theology can propose an interpretative, rather than an instrumental, understanding of sacramentality - and thus of God. Through fieldwork studies of both 'marginal' and 'mainstream' Christian Eucharists, Garrigan develops the conversation between Habermas's philosophy and Christian theology, showing how ritual interactions form, and challenge, our very idea of God.Â

British and US scholars of German literature and culture assess the nature of public communications and the molding of public opinion in historical situations ranging from the late Middle Ages to the 20th century. In particular they look at the representation of the public sphere in literary writing a half century after the German original of Jürgen Habermas' The Structural Transformation of the Public Sphere was published. Their overall themes are publics before the public sphere, thinking about Enlightenment publics, and cultural politics and literary publics. Annotation ©2012 Book News, Inc., Portland, OR (booknews.com).

Few thinkers have made such significant contribution to social and political thinking over the last three decades as Axel Honneth. His theory of recognition has rejuvenated the political vocabulary and allowed Critical Theory to move beyond Habermas. "Beyond Communication" is the first full-scale study of Honneth s work, covering the whole range of his writings, from his first sociological articles to the latest publications. By relocating the theory of recognition within the tradition of European social theory, the book exposes the full depth and breadth of Honneth s philosophical intervention. The book will be an indispensable resource for anyone interested in contemporary philosophy and the social sciences.

The Rorty-Habermas debate has been written on widely, but a full treatment of its importance had to wait until now. We have some historical distance from this exchange, which extended over three decades, and which touches upon the central concerns of numerous fields of study and of social organization. From law, to politics, to philosophy and communication theory, and including the basics of action, these two towering figures compare their forms of pragmatism. Marcin Kilanowski sets the debate in its historical and multilayered context, comparing it with criticism and commentary from his own viewpoint and from that of other important thinkers who observed and participated in the famous exchange. This book not only provides background in the history of philosophy for a general reader but also will be useful to those who need an abbreviated narrative and compendium of relevant sources for their own thinking and research. Kilanowski shows the points of convergence between Rorty and Habermas, and also examines the meaning of the outcome of their long exchange. Does the result get us any closer to a viable idea of freedom? Of responsibility? The book suggests some answers to these and other related questions.

The knowledge disseminated by universities and mobilized by states to govern populations has been globally dominant for more than a century. It first emerged in the early modern period in Europe and subsequently became globalized through colonialism. Despite the historical and cultural specificity of its origins, modern Western knowledge was thought to have transcended its particularities such that, unlike pre-modern and non-Western knowledges, it was "universal," or true for all times and places. In this bold and ambitious book, Sanjay Seth argues that modern knowledge and the social sciences are a product of Western modernity claiming a spurious universality: that what we treat as the "truths" discovered by social scientific reason are instead a parochial knowledge. Drawing upon and deriving its critical energies principally from postcolonial theory, Beyond Reason traverses many disciplines, including science studies, social history, art and music history, political science, and anthropology, and engages with a range of contemporary thinkers including Butler, Habermas, Chakrabarty, Chatterjee, and Rawls. It demonstrates that while global in their impact, the social sciences do not and cannot transcend the Western historical and cultural circumstances in which they emerged. If the social sciences are not explained and validated simply by the fact that they are "true," it becomes possible to ask what purpose they serve, what it is that they "do." A defining feature of modern knowledge is that it is divided into disciplines, each with its own object of inquiry and corresponding protocols, and thus asking what such knowledge "does" requires asking what purpose disciplines serve. It also requires asking what ways of understanding the world they facilitate and what they disallow. Beyond Reason proceeds to anatomize the disciplines of history and political science to ask what representations and relations with the past and with politics these academic disciplines enable, and what ways of understanding and engaging the world they foreclose.