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In recent decades, widespread rejection of positi… More. Additionally the volume has an introduction by Mitchell Aboulafia that presents a summary outline of the critical perspectives of the contributors and a clear overview of some points of convergence and divergence between Habermas and pragmatism concerning a broad variety of themes in epistemology, ontology, meta-philosophy, philosophy of language, moral theory, political theory, social theory, legal theory, philosophical anthropology, and aesthetics.

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Of course, we can read this claim not only as a relatively dispassionate assessment of the history of philosophical movements, but also as a self-attribution of what Habermas himself hopes to have achieved in his work by drawing on specific pragmatist insights and philosophical strategies. Stylizing somewhat, we might even speculate that Habermas aims for a measure of anti-skeptical fallibilism in his methodological and epistemological projects by drawing on C.

Perhaps he hopes to have achieved an anti-scientistic—let us say, anti-reductivist—but nevertheless naturalistic theory of human culture and subjectivity by drawing on G. The strategy that Habermas shares with Peirce is two-fold: on the one hand, an empirical, hence fallibilistic, appeal to the unavoidable presuppositions built into the everyday use of language, and, on the other hand, an idealizing, hence anti-skeptical, appeal to the meaning of epistemic presuppositions in terms of an asymptotic progress towards truth and objectivity as achieved by an unlimited community of problem-solving interlocutors.

Rockmore then canvasses some of the positions defended by Apel, Habermas, and Richard Rorty in an attempt to show that all three are overtly or covertly foundationalists, too much under the spell of Cartesian philosophical ambitions. Furthermore, he claims that each embraces a form of the consensus theory of truth that systematically conflates what is true with what can be justified.

Although Apel and Habermas developed much of their respective work in close concert, Apel rightly identifies the crucial disagreement between them as concerning the status of the communicative presuppositions concerning truth, moral rightness, sincerity, and consensus that both take to be pragmatically unavoidable.

If this is so, Michelman contends, then there can be no hope for a consensus on more abstract constitutional norms under conditions of intractable but reasonable disagreement about concrete policies. But this hope for an abstract consensus above concrete dissensus is at the heart of the attempt by contractarians like Habermas, Charles Larmore, and Rawls to justify democratic processes through reasoned agreement on constitutional essentials, even under conditions of value pluralism.