Ik heb ook dien andere peer eens doorgelicht :
1929
Born in Düsseldorf. Father was an industrialist. Family did not resist the Nazis, and as a teenager, Habermas was part of Hitler Youth (as most were).
1945
WW II ends. Listening to Nuremberg trials on the radio revealed to Habermas the extent of the Nazi horror. He was appalled by reactions of majority of Germans that they were being victimized and by how quickly dyed-in-the-wool Nazis regained positions of leadership.
1949
Begins studying philosophy, history, psychology, and literature in Göttingen, then Bonn.
1953
Initiates a heated debate by criticizing Heidegger in a newspaper article for publishing, without comment or apology, his 1935 lectures (Introduction to Metaphysics), which include a discussion of the "inner truth and greatness" of the Nazi movement. Germany's unwillingness to come to terms with its Nazi past remains a concern of Habermas's, and he was at the center of the "Historians' Debate" (Historikerstreit) during the mid-80s regarding the uniqueness of the Holocaust (i.e., as not just another genocide).
1954
Finishes Ph.D in Bonn, with a dissertation on the German Idealist Schelling.
Works as a newspaper journalist, writing articles on social issues and intellectual trends.
1956
Becomes researcher at the Institute for Social Research (the original "Frankfurt School"), working largely on sociological analyses of the student movement. Max Horkheimer was the Institute's director; Habermas was Theodor Adorno's assistant.
1962
Publishes his "Habilitation", Structural Transformation of the Public Sphere (English 1989) which Adorno had rejected. Becomes professor of philosophy in Heidelberg.
1963
Theory and Practice (essays; English 1973)
1964
Becomes professor of sociology and philosophy in Frankfurt. Influential inaugural lecture, entitled "Knowledge and Human Interests" (1965; English 1971)
1968
Wissenschaft und Technik als Ideologie (essays; English translation: Towards a Rational Society: Student Protest, Science, and Politics, 1971)
Student protests at their highest pitch. Though he has been a long-time advocate of university democratization and sees student movement as having enormous potential to enliven the political public sphere, Habermas criticizes the activist wing of student movement for "fascist" tendencies and adolescent motivation, making him a target of left-wing attacks.
Knowledge and Human Interests (English 1971), Habermas's first sustained attempt to develop a theoretical foundation for critical theory; distinguishing three "knowledge interests" (modes of cognition): technical/predictive, practical/evaluative/interpretive, and emancipatory/reflective (for which Critical Theory and psychoanalysis are central).
1970
On the Logic of the Social Sciences (English 1988), a survey of philosophy of social sciences, as well as the initiation of influential debates with Hans-Georg Gadamer (whose "hermeneutic" approach gives too much authority to tradition) and Niklas Luhmann (whose "systems theory" treats every social act as the operation of various systems that are merely following functional imperatives of self-maintenance [autopoiesis]).
1971
Becomes director (until his resignation in 1981) of the Max Planck Institute for Research into the Conditions of Life in the Scientific-Technical World, where he establishes a team of social researches and philosophers, working on various projects, with regular visitors.
Delivers Christian Gauss Lectures at Princeton on "A Language-Theoretical Foundation for Sociology", the first systematic statement of his "universal pragmatics".
1973
Legitimation Crisis (English 1975), a criticism of "late-capitalist" attempts to suppress people's interests (for income redistribution, health care, etc.) by persuading them that these are merely private aspirations and thus not the appropriate subject of political debate. This replaces Marxist notions of "true interests" with the notion of "generalizable" interests, which can be defended in contexts of debate that are free from systematically distorted communication. (This notion anticipates his later "discourse ethics".)
Publishes essay on theories of truth, "Wahrheitstheorien" (which Habermas has insisted not be translated), the essay in which Habermas lays the groundwork for his discourse theory. Includes the view, which he later rejected, that consensus under idealized conditions can operate as a criterion for truth (the notorious "consensus theory of truth").
1976
On the Reconstruction of Historical Materialism (essays; partial translation in Communication and the Evolution of Society 1979). The writings of the period 1974-80 focus on social evolution, developmental psychology (especially moral development and the development of communicative competencies), and universal pragmatics, many of which were collected in Vorstudien und Ergänzungen zur Theorie des kommunikativen Handelns ("Studies for and Elaborations of the Theory of Communicative Action"; 1984).
1981
Theory of Communicative Action, 2 volumes (English 1984 [vol. 1] and 1987 [vol. 2])
Resigns as Director of Max Planck Institute. Visiting professorship in Berkeley.
1982
Becomes professor of philosophy in Frankfurt again, with Axel Honneth as his assistant.
1983
Moral Consciousness and Communicative Action (essays; English 1989), the first statement of "discourse ethics," or what he now calls "the discourse theory of morality".
1985
Philosophical Discourse of Modernity: Twelve Lectures (English 1987). Here, by way of a discussion of Hegel, Nietzsche, Horkheimer/Adorno, Heidegger, Derrida, and Foucault, Habermas tries to defend the "enlightenment project" by showing that modernity can acknowledge that reason is inescapably situated in history, society, the body, and language - without having to relinquish the idea that the pursuit of universal validity brings with it the critical transcendence of our current views of the true, the good, and the beautiful.
1986
Delivers Tanner Lectures on "Law and Morality".
Receives major five-year grant, which Habermas uses to fund a research project on philosophy of law and democratic theory, involving inter alia Günther, Maus, Forst, Wingert, and Peters. This gives rise to Between Facts and Norms (in 1992).
1988
Postmetaphysical Thinking (essays; English 1992), which includes (1) several defenses of "detranscendentalized" and "postmetaphysical" reason against postmodernism, (2) an important essay on Mead and the social nature of subjectivity, and (3) several essays on philosophy of language.
1989
The fall of the Berlin wall transforms the German political landscape, and throws the German Left into disarray. This is soon followed by increasing number of attacks on ethnic minorities in Germany. Long a vocal critic of German nationalism, [size=6]
Habermas becomes an advocate of multiculturalism[/size] and a transformed immigration and refugee policy. He rejects a requirement of cultural assimilation in favor of a liberal policy of political integration ("constitutional patriotism").
1991
Erläuterungen zur Diskursethik (essays; English: Justification and Application, 1993).
Past as Future (English 1994), a book-length interview on German unification, the Gulf War, Germany's relationship to its Nazi past, refugee policy, and European integration.
1992
Faktizität und Geltung (English: Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy 1996), which defends the idea that laws (and public policies) that are legitimately ratified in a constitutional democracy serve to bridge the gap between (1) the need for stability and efficiency in complex societies and (2) the critical demands embodied in ideals of justice, equality, and autonomy. Many have viewed Habermas's emphasis on "(1)" as a shift to the right, away from his earlier commitments to democratizing institutions and redistributing power away from administrative bureaucracy. Whatever truth of this charge, Habermas continues to locate the sources of legitimacy for a democratic order outside the official contexts of the legislature and bureaucracy, in what he calls the "public sphere" (Öffentlichkeit) of open, unrestricted, and informal (in the "lifeworld") debate about what the right thing to do is.
1994
Becomes emeritus professor at Frankfurt; begins annual 8-week visiting appointment at Northwestern University.
1996
The Inclusion of the Other: Studies in Political Theory (essays; English 1998), containing the 1995 debate (in Journal of Philosophy) with John Rawls, as well as pieces on human rights, the future of the nation-state, and deliberative democracy (clarifying and extending Between Facts and Norms).
Belooft ook al niet veel goeds ...
