Beyond Communication: A Critical Study of Axel Honneth's by Jean-Philippe Deranty

By Jean-Philippe Deranty

Few thinkers have made such major contribution to social and political pondering during the last 3 many years as Axel Honneth. His conception of popularity has rejuvenated the political vocabulary and allowed severe idea to maneuver past Habermas. past verbal exchange is the 1st full-scale examine of Honneth's paintings, masking the total variety of his writings, from his first sociological articles to the newest courses. by means of moving the speculation of popularity in the culture of ecu social thought, the e-book exposes the total intensity and breadth of Honneth's philosophical intervention. The booklet should be an necessary source for a person attracted to modern philosophy and the social sciences.

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Additional info for Beyond Communication: A Critical Study of Axel Honneth's Social Philosophy

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If not the “monistic” use of the category of social labour, what then is the problem with the notion? We saw earlier that Marx’s reinterpretation of Feuerbach’s intersubjectivism through the notion of labour led for Honneth to a truncated approach to social interactions. Above and beyond this theoretical element, the major flaw in the “three-fold” meaning of social labour concerns the “emancipatory side” of the concept. With Marx’s methodological shift from a critique of capital as alienation to a theory of capital as self-immanent process, the “action-theoretic” aspect of Marx’s theory of emancipation tends to recede into the background.

This is the beginning of a critical thread that runs all the way to Honneth’s most recent writings. The claim I am making is that in his highly original rehabilitation of Feuerbach, Honneth had found a way of re-founding critical theory which he did not exploit to the full. He found in Feuerbach an anticipation of the intersubjectivistic turn in critical social theory, but overlooked the explosive resources hidden in the latter’s “sensualism”. In order to get a better sense of what is at stake here, we need to open a large parenthesis and retrieve the main elements of Feuerbach’s “sensualism”, notably as it was reconstructed by Alfred Schmidt.

Let us deal briefly with the reduction of “altruism” first. It is true that, as many passages attest, Marx fully accepted Feuerbach’s insight into the intersubjective nature of subject-constitution and subjective experience. The social nature of the human being, along with its capacity to produce, is for Marx one of the central features that need to be presupposed in any social-historical inquiry. As the German Ideology puts it, “intercourse”, the specific set of social relations, is as defining of a historical time as the mode of production.

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