Derfor vil jeg gjerne formidle noen sitater fra intervjuene i boka Peter Dews (red.) Autonomy and solidarity. Interviews with Habermas. Revised edition. London: Verso, 1992.
- An ability to bear frustration and a bit of ego strength are more useful for the drilling of thick planks than a happy-go-lucky nature. S. 215
- One of the ways in which Horkheimer distinguished ’critical’ from ’traditional’ theory, was in terms of the fact that the former sees itself as a component of the very social process which it attempts, simultaneously, to explain. S. 212
- .. philosophy has always sustained a particularly intimate – admittedly also paradoxical – relation to everyday knowledge. It is simultaneously near to and remoter from ‘common sense’.
- … like the latter, philosophy moves within the horizon of the life-world, and stands in the same relation to the totality of the horizon of everyday knowledge, and yet it is radically opposed to common sense by virtue of its subversive power of reflections, its illuminating, critical and dissecting power of analysis. S. 216
- Because of its affinity with common sense, with the knowledge which gives us our everyday orientation, philosophy is, rather more than the sciences , reliant on being represented by particularly convincing individuals. S. 217
- The university should not merely pass on knowledge: in one way or another it intervenes in the self-development of the young people whom it initiates into traditions of research.
- On the other hand, the task of fostering personal development cannot simply be spilt off from the serious business of teaching science, and handed over to philosophy, in accordance with a division of labour – for philosophy itself has now become one discipline among others. S. 216
- The unity of work and person is a rather naïve demand, aginst which Adorno always fought.
- But it is also clear that the academic teacher must stand for what he or she says, in a plausible way. S. 217
Helmut Hein: [C]ertain contemporary French philosophers … proclaim [modernity] to be a failure and drag it to its grave, with a certain grim satisfaction.
- Habermas: First, one must clarify what is meant by this elusive concept of ‘modernity’. Initially, in other words at the end of the eighteenth century, there was the experience of living in a society and a time in which all pregiven models and and norms wre disintegrating, and in which one therefore had to discover one’s own.
- Seen in this way, modernity is primarily a challenge. In positive terms, this period is essentially characterized by individual freedom, and this in three respects: as scientific freedom, as freedom of self-determination – no norm is to be recognized whose point one cannot see for oneself – and as freedom of self-realization. S 225
- The Frankfurt School has become part of history. A shift towards historicization began in the late 1970s … Since then we have been able to percieve more clearly the historical relationship between the deeper impulses of Critical Theory and the totalitarian determinants of the 1930s.
- Nonetheless, in their philosophical core, the theories of Adorno and of Benjamin, even of Horkheimer and Marcuse, posess a radiance, exert a fascination, which is not only infectious, but contains something of the purifying force of the very best – something of the steadfastness of the exotheric Kant. Even in Dialectic of Enlightenment enlightenment is not betrayed. S. 222
- P 65/08. Simone Weil. Sakprosa med dybde.