尤尔根·哈贝马斯
理性存在于人们通过公开论辩达成理解的方式之中，而当决定产生于这样的自由讨论时，民主才得以运转。
定位
交往行为理论：理性存在于相互理解之中；商谈伦理学与协商民主。
核心思想
- 交往行为
- 无统治的商谈
- 公共领域
老师: 西奥多·W. 阿多诺
影响
受影响于 18
伊曼努尔·康德
受其影响 ✓
Habermas recast Kant’s categorical imperative as a principle of universalisation that norms must pass in real discourse among all those affected (Moralbewußtsein und kommunikatives Handeln, 1983). J. Habermas, “Diskursethik – Notizen zu einem Begründungsprogramm”, in Moralbewußtsein und kommunikatives Handeln (1983); SEP “Jürgen Habermas”
伊曼努尔·康德 › 1724–1804
格奥尔格·威廉·弗里德里希·黑格尔
受其影响 ✓
In ‘Labour and Interaction’ (1967) Habermas drew from Hegel’s Jena philosophy of spirit the distinction between labour and interaction that underlies his theory of communicative action. J. Habermas, “Arbeit und Interaktion. Bemerkungen zu Hegels Jenenser Philosophie des Geistes” (1967), in Technik und Wissenschaft als „Ideologie“ (1968)
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
卡尔·马克思
受其影响 ✓
Habermas set out to reconstruct historical materialism, separating the development of productive forces from that of normative structures (Zur Rekonstruktion des Historischen Materialismus, 1976). J. Habermas, Zur Rekonstruktion des Historischen Materialismus (1976); Erkenntnis und Interesse (1968)
卡尔·马克思 › 1818–1883
西格蒙德·弗洛伊德
受其影响 ✓
In Knowledge and Human Interests (1968) Habermas took psychoanalysis as the model of a self-reflective science guided by an emancipatory interest, criticising Freud’s own scientistic self-misunderstanding. J. Habermas, Erkenntnis und Interesse (1968); SEP “Jürgen Habermas”
依据: 亦见于 Wikidata · Wikidata
西格蒙德·弗洛伊德 › 1856–1939
埃米尔·涂尔干
受其影响 ✓
Habermas developed from Durkheim’s sociology of religion the thesis of a ‘linguistification of the sacred’, in which ritual authority passes into communicative agreement (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. II; É. Durkheim, Les formes élémentaires de la vie religieuse (1912); SEP “Jürgen Habermas”
埃米尔·涂尔干 › 1858–1917
马克斯·韦伯
受其影响 ✓
Habermas built his theory of modernity on Weber’s account of rationalisation, but argued that Weber had narrowed reason to its purposive, instrumental form (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. I; SEP “Jürgen Habermas”
马克斯·韦伯 › 1864–1920
显示全部 (18)收起
弗里德里希·威廉·约瑟夫·谢林
受其影响 ✓
Habermas wrote his dissertation on Schelling (Das Absolute und die Geschichte, 1954) and later drew materialist conclusions from his idea of God’s contraction (1963). J. Habermas, Das Absolute und die Geschichte. Von der Zwiespältigkeit in Schellings Denken (diss. 1954); “Dialektischer Idealismus im Übergang zum Materialismus”, in Theorie und Praxis (1963)
依据: 亦见于 Wikidata · Wikidata
弗里德里希·威廉·约瑟夫·谢林 › 1775–1854
查尔斯·桑德斯·皮尔士
受其影响
In Knowledge and Human Interests (1968) Habermas read Peirce’s logic of inquiry as uncovering the technical interest that guides the empirical sciences. J. Habermas, Erkenntnis und Interesse (1968); SEP “Jürgen Habermas”
依据: AI 草稿
查尔斯·桑德斯·皮尔士 › 1839–1914
乔治·赫伯特·米德
受其影响 ✓
Habermas saw in Mead’s theory of symbolically mediated interaction the paradigm shift from purposive to communicative action (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. II, “Der Paradigmenwechsel bei Mead und Durkheim”; G. H. Mead, Mind, Self, and Society (1934)
乔治·赫伯特·米德 › 1863–1931
格奥尔格·卢卡奇
受其影响 ✓
Habermas reconstructed Lukács’ theory of reification as a reading of Weber’s rationalisation and recast it as the colonisation of the lifeworld (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. I, “Von Lukács zu Adorno: Rationalisierung als Verdinglichung”; vol. II
依据: 亦见于 Wikidata · Wikidata
格奥尔格·卢卡奇 › 1885–1971
马克斯·霍克海默
受其影响 ✓
Habermas continued Horkheimer’s programme of an interdisciplinary critical theory but replaced his critique of instrumental reason with a theory of communicative rationality (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981); M. Horkheimer, “Traditionelle und kritische Theorie” (1937); Eclipse of Reason (1947)
马克斯·霍克海默 › 1895–1973
让·皮亚杰
受其影响 ✓
Habermas modelled the development of moral consciousness, and in part social evolution, on Piaget’s developmental logic and Kohlberg’s stages (Moralbewußtsein und kommunikatives Handeln, 1983). J. Habermas, Moralbewußtsein und kommunikatives Handeln (1983); Zur Rekonstruktion des Historischen Materialismus (1976); J. Piaget, Le jugement moral chez l’enfant (1932)
让·皮亚杰 › 1896–1980
阿尔弗雷德·舒茨
受其影响
Habermas developed his concept of the lifeworld, the shared background of communication, in critical dialogue with Husserl, Schutz and Luckmann (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. II; A. Schutz and T. Luckmann, The Structures of the Life-World (1973)
依据: AI 草稿
阿尔弗雷德·舒茨 › 1899–1959
爱德华·埃文思-普里查德
受其影响
Habermas took up the rationality debate that Winch opened over Evans-Pritchard’s Zande study (1937) to contrast mythical and modern worldviews (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. I; E. E. Evans-Pritchard, Witchcraft, Oracles and Magic among the Azande (1937); P. Winch, “Understanding a Primitive Society” (1964)
依据: AI 草稿
爱德华·埃文思-普里查德 › 1902–1973
塔尔科特·帕森斯
受其影响 ✓
Habermas took over Parsons’s account of money and power as steering media to conceive economy and state as systems, distinct from the lifeworld (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. II, “Talcott Parsons: Konstruktionsprobleme der Gesellschaftstheorie”; T. Parsons, “On the Concept of Political Power” (1963)
依据: 亦见于 Wikidata · Wikidata
塔尔科特·帕森斯 › 1902–1979
汉娜·阿伦特
受其影响 ✓
Habermas took up Arendt’s communicative concept of power as the ability to act in concert but faulted its neglect of strategic action (‘Hannah Arendts Begriff der Macht’, 1976). J. Habermas, “Hannah Arendts Begriff der Macht” (1976), in Philosophisch-politische Profile (1981); Faktizität und Geltung (1992); SEP “Hannah Arendt”
汉娜·阿伦特 › 1906–1975
诺伯托·博比奥
受其影响
In Between Facts and Norms (1992) Habermas started from Bobbio’s procedural minimal definition of democracy (The Future of Democracy, 1984) and extended it into a deliberative model. J. Habermas, Faktizität und Geltung (1992); N. Bobbio, Il futuro della democrazia (1984)
依据: AI 草稿
诺伯托·博比奥 › 1909–2004
J. L. 奥斯汀
受其影响
Habermas built his universal pragmatics on Austin’s speech-act theory, aligning communicative action with illocutionary and strategic action with perlocutionary effects (‘Was heißt Universalpragmatik?’, 1976). J. Habermas, “Was heißt Universalpragmatik?” (1976); Theorie des kommunikativen Handelns (1981); J. L. Austin, How to Do Things with Words (1962); SEP “Jürgen Habermas”
依据: 亦见于 InPhO · InPhO
J. L. 奥斯汀 › 1911–1960
影响了 4
阿克塞尔·霍耐特 教过
教过 ✓
After a doctorate at the Free University of Berlin (1983), Honneth was Habermas’s assistant at the Department of Philosophy in Frankfurt from 1983 to 1989 and took his Habilitation there in 1990 with Kampf um Anerkennung (expanded edition 1992). Columbia University, Department of Philosophy, profile of A. Honneth; A. Honneth, Kampf um Anerkennung (1992)
依据: AI 草稿
阿克塞尔·霍耐特 › 1949年生
艾丽斯·玛丽昂·扬
影响了
Young took up Habermas’s discourse model of deliberative democracy but widened it to include greeting, rhetoric and narrative as forms of political communication (Inclusion and Democracy, 2000). I. M. Young, Inclusion and Democracy (2000); “Communication and the Other”, in S. Benhabib (ed.), Democracy and Difference (1996)
依据: AI 草稿
艾丽斯·玛丽昂·扬 › 1949–2006
赛拉·本哈比卜
影响了 ✓
In ‘The Generalized and the Concrete Other’ (1987) Benhabib argued that Habermas’s discourse ethics, which she defended, must also take in the concrete other. S. Benhabib, “The Generalized and the Concrete Other”, Praxis International 5 (1986), and in S. Benhabib and D. Cornell (eds.), Feminism as Critique (1987); Situating the Self (1992)
依据: 亦见于 Wikidata · Wikidata
赛拉·本哈比卜 › 1950年生
赖纳·福斯特 教过
教过
Forst took his doctorate under Habermas in Frankfurt in 1993, after working in Habermas’s Leibniz research group on legal theory; the thesis appeared as Kontexte der Gerechtigkeit (1994). Normative Orders (Goethe University Frankfurt), notice on the Festschrift for R. Forst, 15 Aug. 2024; R. Forst, Kontexte der Gerechtigkeit (1994)
依据: AI 草稿
赖纳·福斯特 › 1964年生
批评
相互批评 2
约翰·罗尔斯 ⇄ 相互
批评了
Habermas questioned whether Rawls’s original position and overlapping consensus can secure the validity, not merely acceptance, of principles of justice (‘Reconciliation through the Public Use of Reason’, 1995). J. Habermas, “Reconciliation through the Public Use of Reason: Remarks on John Rawls’s Political Liberalism”, Journal of Philosophy 92 (1995); J. Rawls, “Reply to Habermas”, ibid.
依据: AI 草稿
受其批评
Replying to Habermas, Rawls argued that his own liberalism is freestanding and political, whereas Habermas’s discourse theory is a comprehensive doctrine (‘Political Liberalism: Reply to Habermas’, 1995). J. Rawls, “Political Liberalism: Reply to Habermas”, Journal of Philosophy 92 (1995), 132–180; J. Habermas, “Reconciliation through the Public Use of Reason”, ibid., 109–131
依据: AI 草稿
约翰·罗尔斯 › 1921–2002
尼克拉斯·卢曼 ⇄ 相互
批评了
Habermas objected that Luhmann’s systems theory is a sophisticated form of technocratic thinking that redefines practical questions as technical ones (Theorie der Gesellschaft oder Sozialtechnologie?, 1971). J. Habermas & N. Luhmann, Theorie der Gesellschaft oder Sozialtechnologie – Was leistet die Systemforschung? (1971), Habermas’s contribution
依据: AI 草稿
受其批评
Luhmann rejected Habermas’s anchoring of social theory in consensus reached through discourse, analysing society as differentiated systems that reduce complexity (Theorie der Gesellschaft oder Sozialtechnologie?, 1971). J. Habermas & N. Luhmann, Theorie der Gesellschaft oder Sozialtechnologie – Was leistet die Systemforschung? (1971)
依据: AI 草稿
尼克拉斯·卢曼 › 1927–1998
受批评于 6
让-弗朗索瓦·利奥塔
受其批评
Lyotard objected that Habermas’s aim of universal consensus through discourse rests on an outdated narrative of emancipation and does violence to heterogeneous language games (The Postmodern Condition, 1979). J.-F. Lyotard, La condition postmoderne (1979), §14; “Réponse à la question: qu’est-ce que le postmoderne?” (1982)
依据: AI 草稿
让-弗朗索瓦·利奥塔 › 1924–1998
恩里克·杜塞尔
受其批评
Dussel objected that Habermas’s discourse ethics presupposes a community of equal participants and forgets those excluded from it – the victims (Ética de la liberación, 1998). E. Dussel, Ética de la liberación en la edad de la globalización y de la exclusión (1998); The Underside of Modernity (1996)
依据: AI 草稿
恩里克·杜塞尔 › 1934–2023
南希·弗雷泽 影响了
影响了
Fraser kept Habermas’s public sphere as an indispensable concept of critical theory and carried it beyond the frame of the nation-state (‘Transnationalizing the Public Sphere’, 2007). N. Fraser, “Rethinking the Public Sphere”, Social Text 25/26 (1990); “Transnationalizing the Public Sphere”, Theory, Culture & Society 24 (2007)
依据: AI 草稿
受其批评
Fraser objected that Habermas’s system–lifeworld split hides the family’s gendered economy and that his account of the public sphere idealises a forum that excluded women (1985; 1990). N. Fraser, “What’s Critical about Critical Theory? The Case of Habermas and Gender”, New German Critique 35 (1985); “Rethinking the Public Sphere”, Social Text 25/26 (1990)
依据: AI 草稿
南希·弗雷泽 › 1947年生
彼得·斯劳特戴克
受其批评
In an open letter declaring ‘critical theory is dead’, Sloterdijk suspected Habermas behind the press criticism of Regeln für den Menschenpark (Die Zeit, 9 Sept. 1999). P. Sloterdijk, “Die Kritische Theorie ist tot”, Die Zeit, 9 Sept. 1999; Regeln für den Menschenpark (Elmau lecture, 1999); Habermas’s reply: letter in Die Zeit, 16 Sept. 1999 (reported in Radical Philosophy 99, 2000)
依据: AI 草稿
彼得·斯劳特戴克 › 1947年生
斯拉沃热·齐泽克
受其批评
Žižek opened The Sublime Object of Ideology (1989) by reading Habermas’s neglect of Lacan as symptomatic, setting Lacan’s constitutive antagonism against Habermas’s ideal of transparent communication. S. Žižek, The Sublime Object of Ideology (1989), Introduction
依据: AI 草稿
斯拉沃热·齐泽克 › 1949年生
保罗·吉洛伊
受其批评
In the same chapter of The Black Atlantic (1993) Gilroy objected that Habermas’s defence of modernity as an unfinished project of reason leaves out slavery and racial terror, which for the Black Atlantic belong to modernity’s core. P. Gilroy, The Black Atlantic (1993), ch. 2; J. Habermas, Der philosophische Diskurs der Moderne (1985)
依据: AI 草稿
保罗·吉洛伊 › 1956年生
批评了 9
马丁·海德格尔
批评了
In 1953 Habermas asked publicly why Heidegger had republished his 1935 phrase on the ‘inner truth and greatness’ of National Socialism without comment (FAZ, 25 July 1953). J. Habermas, “Mit Heidegger gegen Heidegger denken”, Frankfurter Allgemeine Zeitung, 25 July 1953; Der philosophische Diskurs der Moderne (1985), Lecture VI
依据: AI 草稿
马丁·海德格尔 › 1889–1976
汉斯-格奥尔格·伽达默尔
批评了
Habermas objected that Gadamer’s rehabilitation of tradition and prejudice overlooks language as a medium of domination, which calls for critique of ideology (Zur Logik der Sozialwissenschaften, 1967). J. Habermas, Zur Logik der Sozialwissenschaften (1967), on Gadamer’s Wahrheit und Methode; “Der Universalitätsanspruch der Hermeneutik” (1970), in Hermeneutik und Ideologiekritik (1971)
依据: AI 草稿
汉斯-格奥尔格·伽达默尔 › 1900–2002
卡尔·波普尔
批评了
Habermas attacked Popper’s critical rationalism as a ‘positivistically halved rationalism’ that confines reason to method and leaves the choice of values to decision (1963–64, in Der Positivismusstreit, 1969). J. Habermas, “Analytische Wissenschaftstheorie und Dialektik” (1963); “Gegen einen positivistisch halbierten Rationalismus” (1964, reply to H. Albert); both in Der Positivismusstreit in der deutschen Soziologie (1969)
依据: AI 草稿
卡尔·波普尔 › 1902–1994
西奥多·W. 阿多诺 师从
师从 ✓
After a doctorate in Bonn on Schelling (1954), Habermas came to Frankfurt in 1956 as Adorno’s assistant at the Institute for Social Research; in 1959 he left, pushed out by Horkheimer, and took his Habilitation with Wolfgang Abendroth in Marburg (1961). SEP “Jürgen Habermas”; S. Müller-Doohm, Jürgen Habermas. Eine Biographie (2014)
依据: 亦见于 Wikidata · Wikidata
批评了
Habermas objected that Horkheimer and Adorno’s Dialectic of Enlightenment totalises the critique of reason and thereby undercuts its own standards (Philosophical Discourse of Modernity, 1985, Lecture V). J. Habermas, Der philosophische Diskurs der Moderne (1985), Lecture V; Theorie des kommunikativen Handelns (1981), vol. 1, ch. IV
依据: AI 草稿
西奥多·W. 阿多诺 › 1903–1969
米歇尔·福柯
批评了
Habermas charged Foucault’s genealogy of power with presentism, relativism and ‘cryptonormativism’, since it cannot account for the norms its own critique presupposes (Philosophical Discourse of Modernity, 1985, IX–X). J. Habermas, Der philosophische Diskurs der Moderne (1985), Lectures IX–X
依据: AI 草稿
米歇尔·福柯 › 1926–1984
雅克·德里达
批评了
Habermas objected that Derrida levels the genre distinction between philosophy and literature, giving up the problem-solving power of argument for rhetoric (Philosophical Discourse of Modernity, 1985, excursus). J. Habermas, Der philosophische Diskurs der Moderne (1985), Lecture VII and excursus on levelling the genre distinction between philosophy and literature
依据: AI 草稿
雅克·德里达 › 1930–2004
显示全部 (9)收起
卡尔·施米特
批评了
Habermas objected that Schmitt’s decisionism dissolves the normative foundations of constitutional democracy (‘Die Schrecken der Autonomie. Carl Schmitt auf Englisch’, in Eine Art Schadensabwicklung, 1987). J. Habermas, “Die Schrecken der Autonomie. Carl Schmitt auf Englisch”, in Eine Art Schadensabwicklung (1987)
依据: AI 草稿
卡尔·施米特 › 1888–1985
科尔内利乌斯·卡斯托里亚迪斯
批评了
Habermas objected that Castoriadis’s creative social imaginary transfers the philosophy of the subject to society and cannot ground rational autonomy (Philosophical Discourse of Modernity, 1985). J. Habermas, Der philosophische Diskurs der Moderne (1985), excursus on Castoriadis (after Lecture XI)
依据: AI 草稿
科尔内利乌斯·卡斯托里亚迪斯 › 1922–1997
莱因哈特·科塞雷克
批评了
Habermas read Koselleck’s Kritik und Krise (1959) as a neo-conservative critique of the Enlightenment and of the philosophy of history (‘Verrufener Fortschritt – verkanntes Jahrhundert’, Merkur, 1960). J. Habermas, “Verrufener Fortschritt – verkanntes Jahrhundert”, Merkur 14 (1960); N. Olsen, History in the Plural (2012)
依据: AI 草稿
莱因哈特·科塞雷克 › 1923–2006
作品
立场
Habermas led Critical Theory out of the pessimism of Adorno and Horkheimer. Reason, he argued, is not only instrumental: in everyday speech we implicitly raise claims to truth, rightness and sincerity that can be tested in argument. This communicative rationality aims at understanding rather than success and contains a standard for criticising society. Modern society is split between the lifeworld, held together by communication, and systems such as markets and administration, steered by money and power; pathologies arise when systems “colonise” the lifeworld. In discourse ethics, valid norms are those all affected could agree to in free discussion. His work grounds a theory of deliberative democracy and a defence of modernity’s unfinished project.
生平与背景
Born in 1929 in Düsseldorf and raised in Gummersbach, Habermas studied in Göttingen, Zurich and Bonn and became Adorno’s assistant in Frankfurt. After a professorship in Heidelberg he took over Horkheimer’s chair, directed a Max Planck Institute in Starnberg and returned to Frankfurt. Over decades he intervened in German public debates, among them the historians’ dispute of 1986, as an advocate of constitutional democracy and European integration. He died in Starnberg on 14 March 2026.
其他主要作品
- The Structural Transformation of the Public Sphere (1962)
- Knowledge and Human Interests (1968)
- The Theory of Communicative Action (1981)
- The Philosophical Discourse of Modernity (1985)
- Between Facts and Norms (1992)
出现在
- 旅程 ‘黑格尔的继承者’ · 第 8 站，共 10 站
- 争论 ‘我们自由吗？神经科学时代的自由意志’
- 争论 ‘民主、真理与极化’
- 争论 ‘社交媒体与公共领域’
- 争论 ‘战争与和平：武力何时正当？’
- 争论 ‘德国社会学中的实证主义之争’
- 争论 ‘历史学家之争’
截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的