THE PROBLEMS OF JÜRGEN HABERMAS’s  DELIBERATIVE  DEMOCRACY THEORY

Ahmad Sidqi

Authors

Ahmad Sidqi Institute of Social Science, Bursa Uludag University, Turkey

Keywords:

Habermas, Critical Theory, Deliberative Democracy

Abstract

Jürgen Habermas a German philosopher who adopts of Karl Marx’s thought in the social order. However, Habermas does not immediately accept of the raw Marx’s thought. Habermas with rationalism as the epistemology. The Critical Theory criticize the sciences positive as the science of economics, sociology, technology, psychology; and also philosophy. The sciences is not questioned the direction of the process of the community itself. In a critique of the ideology of Habermas through the role of basic ethics and adopt the Immanuel Kant’s thought. Habermas to a blurb about dialectical theory of hermeneutic action through Aufhebung (hermeneutics of philosophy and psychoanalysis). Habermas was critique to postmodernism that universal as hegemony and discriminative to getting a plural morality Habermas's critical theory is a kind of epistemology that seeks to mate between objectivity and subjectivity, between scientists and philosophers, between the ontentic and the articulate. Critical theory also tries to expose the traditional theory, because it positions the object as untouchable, as it is. So difficult to capture its meaning by humans. This makes the object seem very sacred and must be received unanimously. The democracy of Habermas is deliberative democracy. Deliberative democracy aims to find a middle ground between Western liberalism and Asian and Islamic communitism. This assumption is established in a democratic form in the form of an intensive political system and public sphere.

References

Barna, Andrew. A Biographical to Jürgen Habermas http://www/baylor.edu/egi-bin/contact_info, 2000.

Crossley, Nick. Key Concept in Critical Theory Cambridge: PP Sage Production, 2005.

Habermas Jürgen. Theorie und Praxis (1967) Suhrkamp, Frankfurt. Translated as Theory and Practice. London: Heinemann, 1971.

_______________. Erkenntnis und Interesse (1968), translated in Jeremy J Saphiro Knowledge and Human Interest (), Boston : Beacon Press, 1971.

_______________. Zur Logik der Sozialiwissenschaften (originally, 1967). Frankfurt: Suhrkamp, 1970

_______________. Der Universalitatsansprich der Hermeneutik (1971). Translated in Joseph Bleicher Contemporary Hermeneutics as The Hermeneutic Claim to Universality), New York : Routledge and Kegan Paul, 1987.

_______________. Protestbewegung und Hoschulreform (1969), translated in Jeremy J Saphiro, Toward a Rational Society. Boston: Beacon Press, 1971

_______________. A Replay to My Critics. London: The Macmillan Press. LTD, 1982

_______________. Destruction of Reason. http: virtualschool.edu/mon/socialConstruction/HabermasDestructionReason.Html. 1991

______________. Der philosophische Diskurs der Mod, Zwolf Vorlsungun (1985). Translated in Frederick Lawrence, The Philosophical Discourse of Modernity; Twelve Lecture. Cambridge: Polity Press, 1992.

______________. Philosophische Aufsẵtze (1992). Translated in William Mark Hohengarten, Postmetaphysical Thinking: Philosophical Essay. Cambridge: Polity Press, 1998.

______________. Erlẵunterugen zur Diskursethik (1991). Translated in Ciaran Cronin, Justification and Aplication, Remark on Discourse Ethics. Cambridge: The MIT Press, 1993.

______________. National Unfication and Popular Sovereignty. Soul: National University Press, 1998.

______________. Conceptual of Modernity and Critical Theory, Soul: Soul National University Press, 1998.

Küçükalp Kasım. Neo-Humanism And Domination of The Concept of The Human. In A Journal on Islamic Studies and Religious Studies (Vol. 8, Num: I), Bursa: Bursa Ilahiyat Foundation, 2017.

Suseno, Franz Magnis. Filsafat Sebagai Ilmu Kritis. (Philosophy As A Critical Science (Philosophy As A Critical Science). Yogyakarta: Kanisius Press, 1992.

The Eroupean Graduate School. http://www.egs.edu/library/juergen-habermas/biography/. 2001