Jurgen Habermas and Modernity

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The clean autonomous morality derived from Rousseau's and Kant's conception of human freedom as self-determination is, Habermas states, inevitably alien to the reality of everyday life. However, through its mediated form universalistic moral principles can effect practical validity, evidenced by the inclusion of fundamental rights in contemporary constitutions.1 Within a single country the expectation that universal principles will be applied is related to the fact that there is an authority, namely the state, which guarantees that all others will be held to the same principles. The problem [of modernity?] is: how can international relations be bound by recognized principles of a universalistic morality , where there is – and perhaps should not even be – such an authority? For a world state would be something to be feared.2 On Modernity – “at the end of the 18th century, there was the experience of living in a society and a time in which all pregiven models and norms were disintegrating, and in which one therefore had to discover one's own. Seen in this way, modernity is primarily a challenge. In positive term, tis epoch is essentially characterised by the notion of individual freedom, and this in three respects: as scientific freedom, as freedom of self-determination-no norm is to be recognised whose point one cannot see for onself- and as freedom of self-realisation. I am not just an apologist for modernity. I am fully aware of its ambivalences, its dark sides; above all, the peculiar feature of modern societies – and this is a structural property – that they continually endanger themselves in the course of the development of their potentials. At the moment I see such dangers above all in the economic and military-strategic domain”.3 Regarding economics – an “attempt is made to produce a majority consensus which is based on lack of sympathy, capable of
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