Why Subjectivity Matters: Critical Theory and the Philosophy of the Subject

Freundlieb, Dieter

doi:10.1163/156851600750133351

Cited by 6 publications

(5 citation statements)

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“…There seems to be a hesitation then about the primacy of constitutive relations. From the perspective of the critics of intersubjectivism, Feuerbach seems to be committing the same fallacy that post‐Hegelians like Habermas and Honneth repeated, as Dieter Henrich and his students famously tried to show (see Freundlieb, , for a good survey of the key protagonists and their arguments). If the ego is said to “become clear to himself and self‐conscious” only through the other, hasn't the ego thereby already been acquainted with itself in the first place?…”

Section: Self‐lovementioning

confidence: 98%

Feuerbach's theory of object‐relations and its legacy in 20^th century post‐Hegelian philosophy

Deranty¹

2015

The Southern J of Philosophy

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This paper focuses on the way in which Feuerbach's attempt to develop a naturalistic, realist remodeling of Hegel's relational ontology, which culminated in his own version of "sensualism", led him to emphasize the vulnerability of the subject and the role of affectivity, thus making object-dependence a constitutive feature of subjectivity. We find in Feuerbach the first lineaments of a philosophical theory of object-relations, one that anticipates the well-known psychological theory of the same name, but one that also offers a broader metaphysical basis in which all types of "essential objects" are shown to matter to subjectivity. This Feuerbachian theory of object-relations, the paper then argues, foreshadows a number of important developments in 20th century post-Hegelian philosophy. In it can be found an anticipation of Adorno's later theory of mimesis. Equally, this theory already emphasizes the "libidinal" nature of intentionality, in a way that announces Merleau-Ponty's ontology of the flesh. Finally, the last section of the article proposes a model with which we might reconstruct the way in which objectrelations and self-relations can be brought together consistently. In this instance, Feuerbach uses concepts that announce Freud's notion of "primary narcissism". One contemporary philosopher who has proposed a sophisticated model of subjectivity, in which primary narcissism is shown to complement object-dependence, is Axel Honneth. The last section argues that Feuerbach's full image of subjective identity as reciprocal scaffolding of self-and object-relations reminds strongly of Honneth's core concept of "positive self-relation".

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Section: Self‐lovementioning

confidence: 98%

Feuerbach's theory of object‐relations and its legacy in 20^th century post‐Hegelian philosophy

Deranty¹

2015

The Southern J of Philosophy

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“…Some commentators question the value of Habermas' deliberative democracy in terms of its incomplete understanding of justice, particularly in substantive terms (Cohen, 1997;Femia, 1996). Others consider it Eurocentric, based on mythical ideals of life-worlds and speech acts (Kaufman, 1999); that it cannot account for the inherent subjectivity of individuals (Freundlieb, 2000); that the basis of Habermas' idea of democracy in an ideal speech act is misguided (Cooren, 2000); as is the failure to account for economic scarcity (Avio, 2000). Some suggest that as a 'cure', Habermas' deliberative democracy is worse than the 'disease', due to its ultimate deference to liberal ideals (Maffetone, 2000).…”

Section: Planning and Democratic Dilemmasmentioning

confidence: 99%

Knowing and Steering: Mediatization, Planning and Democracy in Victoria, Australia

March

Low

2004

Planning Theory

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Habermas suggests that democracy means that a society is able to know itself and steer itself. This article builds on Habermas' conception that mediatization is a central impediment to the realization of democracy, while recognizing the locally particular resolution of democratic dilemmas represented by any planning system. Using Victoria, Australia as an example, the article seeks to demonstrate that Habermas' project offers a means of critiquing existing planning systems. Rather than communicative planning remaining an unattainable ideal, the possibility is explored of Habermasian critique offering practical directions for enhancing the democracy of existing planning systems.

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“…Za status tako komunikativno preorijentisane paradigme, subjekta i njegove (de)centriranosti unutar nje, videti raspravu:Cooke, 2004;Wellmer, 2004;Freundlieb, 2004;Henrich, 2004;Frank, 2004;Rundell, 2004. …”

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Fashion, camouflage and continuity: The unmasking of postmodernism through apology of the enlightenment

Krstić

2018

Theoria

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apstrakt: Moglo bi se reći da je, uopšte, postmodernizam predstavljao posebnu inspiraciju reafirmaciji prosvetiteljstva, ali i da se prosvetiteljstvo revidiralo u odgovoru na taj izazov. Branioci prosvetiteljstva su u tom zahvatu koristili različite strategije ali im je, ako se izuzme povremeno paušalno odbacivanje i nagrda, svima bilo zajedničko osporavanje da je teorija postmodernizma ono za šta se izdaje. Pri njihovoj rekonstrukciji pozicije postmodernizma, jednom se uočava da je u pitanju baštinjenje najstarijih tradicija protivprosvetiteljskog i uz to neodgovornog mišljenja. Drugi put se ističe nezasnovano zaklanjanje teorije postmoderne iza krivotvorenog naloga prosvetiteljstva ili još manje zasnovano samohvalisavo i iluzorno raskidanje s modernom. Treći put se postmodernizam upisuje u tradiciju "sa sobom zavađene moderne" upravo naporom da se iskoči iz nje, u tradiciju prosvetiteljstva i njegove bespoštedne kritike kao sastavnog dela istog pregnuća. Zaključuje se da nijedna od apologija prosvetiteljstva, na vlastitu štetu, ne uspeva da dosledno inkorporira oštricu postmodernističke primedbe i da se, pod prinudom odbrane i profilisanja vlastitog pravovernog stanovišta, njenom psihosocijalnom neutralizacijom ogrešuje o sam kritički potencijal prosvetiteljstva. ključne reči: prosvetiteljstvo, postmodernizam, moderna, kritika, protivprosvetiteljstvo, kontinuitet (U)Blaženi fundamentalizam: postmodernizam je nova afektacija starog relativizma THEORIA 1 (2018) : 61 : str. 179-194 https://doi.org/10.2298/THEO1801179K Originalni naučni rad Original Scientific Paper 180Moda, kamufliranje i kontinuitet: raskrinkavanje postmodernizma kroz apologije prosvetiteljstva ispravne i odbacujući neispravne uvide oba. Pri tome je postmodernizam neuporedivo akutnija tačka otpora: "Postmodernizam je pokret koji je počinio, uz neke uzgredne pogreške -nerazgovjetnost, pretencioznost, mušičavost, glumatanje, prenemaganje, nabacivanje imenima -i dvije ključne, i to u metodi koju preporučuje: sklonost relativizmu i pozornost koju pridaje prije svega semantičkoj idiosinkraziji učinila ga je slijepim za nesemantički vid društva te za neobično važnu i apsolutno sveprisutnu asimetričnost u kognitivnoj i gospodarskoj moći u svijetu. Relativizam, kojemu teži takav postmodernizam, nema i ne može imati nikakav, politički pa ni istraživački, program"

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Why Subjectivity Matters: Critical Theory and the Philosophy of the Subject

Cited by 6 publications

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Feuerbach's theory of object‐relations and its legacy in 20^th century post‐Hegelian philosophy

Feuerbach's theory of object‐relations and its legacy in 20^th century post‐Hegelian philosophy

Knowing and Steering: Mediatization, Planning and Democracy in Victoria, Australia

Fashion, camouflage and continuity: The unmasking of postmodernism through apology of the enlightenment

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Why Subjectivity Matters: Critical Theory and the Philosophy of the Subject

Cited by 6 publications

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Feuerbach's theory of object‐relations and its legacy in 20th century post‐Hegelian philosophy

Feuerbach's theory of object‐relations and its legacy in 20th century post‐Hegelian philosophy

Knowing and Steering: Mediatization, Planning and Democracy in Victoria, Australia

Fashion, camouflage and continuity: The unmasking of postmodernism through apology of the enlightenment

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Feuerbach's theory of object‐relations and its legacy in 20^th century post‐Hegelian philosophy

Feuerbach's theory of object‐relations and its legacy in 20^th century post‐Hegelian philosophy