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Cargando... Problemas de legitimación en el capitalismo tardíopor Jurgen Habermas
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Habermas emprende en esta obra un analisis de los fenomenos producidos por el capitalismo tardio o capitalismo de organizacion. Su exposicion organiza en un cuadro de conjunto todo lo que se ha dicho acerca de la indole del capitalismo de los paises desarrollados. Un texto ya clasico, en el que el autor presenta un esbozo de una teoria de la evolucion social y de sus elementos constitutivos (sistema economico, politico, sociocultural). El libro concluye con una vision anticipada de la crisis y con una loma de partido a favor de la razon. No se han encontrado descripciones de biblioteca. |
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Google Books — Cargando... GénerosSistema Decimal Melvil (DDC)301.045Social sciences Social Sciences; Sociology and anthropology Sociology and anthropology standard subdivisions of sociology and/or anthropology Special topicsClasificación de la Biblioteca del CongresoValoraciónPromedio:
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But that organized capitalistic world went away shortly after this was first published; then capitalism did its thing again. Now, of course, the world of government intervention and so on is back. Where to from here?
Habermas' approach is no longer tenable. It was tailored for a kind of organized capitalism which was still operated along class-war lines: capitalism had to be saved from revolution. Today, capitalism is not threatened by revolution (despite what Fox News would have you believe), but by its own dynamics and blind spots.
What is interesting is the idea that economic crises are displaced onto politics when government steps in to the economy. It seems likely that this will happen again. The next time the economy tanks, governments will be thrown out of power. But whereas Habermas argued that this was rational (since the crisis, on his view, is the fault of government), today economic crises are not the fault of governments; political turmoil is an ideological response to economic problems. Habermas thought the world was entering a post-liberal-capitalist society. It wasn't true then and it isn't true now. Instead, we have completely immoral governments taking over from completely immoral businesses. Business is driven by profit, government is driven by electability, and we all suffer.
Habermas' solution to all problems is to invoke communicative ethics. According to this, communication is possible only if there is rationality. Since communication is possible, rationality exists. It is also necessarily 'interested:' rationality leads to emancipation.
Parts of this project seem salvageable (especially the link between reason and interest). But the foundations are too wobbly.
A pretty good reading guide, only a few pages long, can be had at:
http://www.arasite.org/hablc.htm ( )