Habermas and the therapeutic function of language

Abstract

The aim of this article was to interpret Habermas's concept of language in terms of its therapeutic potential which can be effectively realized in nursing practice. Drawing on Habermas's definition, we analyse the components of rational communication which are necessary for the patient and the therapist to achieve understanding. In doing this, we examine not only lifeworld, system and validity claims, which are well‐known notions within Habermas's theory of communicative action, but also less frequently studied elements of this theory, such as everyday world, to which the patient refers in the process of self‐understanding and identity construction. We also address culture and language as a pre‐rational factor which can disturb, or even preclude, communication and understanding. In such circumstances, we propose supplementing the Habermasian therapeutic project with a psychoanalytical interpretations of the utterances of the patients who have difficulty defining the situation within which therapy is possible.

Senior Women’s Dance: From Pleasure to Emancipation

“…Our findings indicate that the older adults' claims to pleasure, attractiveness and health took on vivid significance in the context of emancipation. Habermas understood emancipation as liberation from a dogmatic dependence, as unfettered (symmetrical) communication and as dominance-free dialogue [35,40]. The members of 'Gracje' confirmed in their interviews that their claims had often been dogmatically treated by their interlocutors.…”

“…We applied the semi-structured life world interview [38], whose script, which contained research questions and second questions prompted by the older adults' narratives, relied on the strategy of narrative interview and, to some extent, conceptual interview [36]. This procedure ensured that the participants could talk freely and extensively and stop or interrupt whenever they felt like doing so, without being afraid of criticism or negative assessment from the research team [35,[39][40][41]. In this way, we adhered to the ethical norms of social research [42].…”

“…Although Habermas's original considerations primarily concerned written texts, his framework can be effectively applied to interpret speech [34,35]. In our study, analyses of the respondents' utterances helped us to identify the ways in which they reached a narrative consensus based on what Habermas referred to as the intersubjective recognition of validity claims [32].…”

Uplifted by Dancing Community: From Physical Activity to Well-Being

“…We applied the semi-structured life world interview [ 35 ], whose script contained research questions and second questions prompted by the seniors’ narratives and relied on the strategy of narrative interview and, to some extent, conceptual interview [ 33 ]. This procedure ensured that the older adults could talk freely and extensively and stop or interrupt whenever they felt like doing so, without being afraid of criticism or negative assessment from the research team [ 31 , 36 , 37 ]. The interview script comprised the following research areas: (i) preparation, rehearsals, repertoire and shows in their hometown and on tours; (ii) communication and relationships among dancers in the context of dance and in other contexts; (iii) relationships between the dancers and their social and institutional environment (family, friends, neighbors, senior institutions, audience, jury, sponsors).…”

Sistem dan Dunia-Kehidupan Menurut Jurgen Habermas

“…Sintesis antara tradisi negara hukum liberal dan tradisi negara sejahtera di mana negara dan hukum harus didasarkan pada diskursus publik (Wattimena, 2005), teori kritis (Atabik, 2013;Irfaan, 2009;Iwan, 2014;Putri & Perguna, 2021;Sholahudin, 2020;Tjahyadi, 2003;Ulumuddin, 2006), tindakan komunikatif (Nuris, 2016). Refleksi masyarakat post-sekuler mengenai rasio moralitas dan fondasi demokrasi (Eggemeier, 2011), agama dalam ruang publik dan masyarakat modern (Gunawan & Bangun, 2019;Junaedi, 2020;Prihatanto, 2007), etika emansipatoris (Safrudin, 2004), penyingkapan yang sosial dalam teori transformasi (Fleming, 2000), Islam dan penteorisasian (Sheedy, 2018), masyarakat sipil dan kasus Filipina (Hermida, 2013), kritik atas rasionalisasi dan materialisme sejarah (Darmaji, 1999), klasifikasi epistemologi Habermas (Saidi, 2015), praksis pendidikan (Wisarja & Sudarsana, 2017), rekonstruksi pemikiran Habermas di era digital (Pembayun, 2017), pemikiran teologi Mazhab Frankfut (Tukan, 2013), terorisme (Fatih, 2020), patriotisme konstitusional dan pembangkangan sipil (Çıdam, 2017), rasio publik dan agama (Colosi, 2016), penerapan teori kritis Axel Honneth pada penelitian akuntansi (Tweedie, 2018), mengkaji kembali sistem liberal (Pugh, 2015), demokrasi di era kaum kapitalis (Selk & Jörke, 2020), moralitas, etika, dan fondasi normatif (King, 2009), distorsi sumber empiris Habermas dalam pendidikan makhuk bermoral (Huhtala & Holma, 2019), kritik ekonomi politik (Dorahy, 2021), fungsi teraupetik bahasa Habermas (Pezdek et al, 2020), rasionalitas menurut Habermas 3 (Blau, 2019), integrasi sesudah totalitarianis...…”