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By Nikolas Kompridis

In Critique and Disclosure , Nikolas Kompridis argues provocatively for a richer and extra time-responsive serious conception. He demands a shift within the normative and demanding emphasis of serious conception from the slim challenge with principles and strategies of Jürgen Habermas's version to a change-enabling disclosure of threat and the expansion of that means. Kompridis contrasts visions of serious theory's function and function on the planet: one who restricts itself to the normative rationalization of the techniques wherein ethical and political questions will be settled and another rendering that conceives of itself as a possibility-disclosing perform. on the middle of this resituation of severe concept is a normatively reformulated interpretation of Martin Heidegger's thought of ''disclosure'' or ''world disclosure.'' during this regard Kompridis reconnects serious thought to its normative and conceptual resources within the German philosophical culture and units it inside a romantic culture of philosophical critique. Drawing not just on his sustained severe engagement with the idea of Habermas and Heidegger but in addition at the paintings of alternative philosophers together with Wittgenstein, Cavell, Gadamer, and Benjamin, Kompridis argues that severe thought needs to, in gentle of modernity's time-consciousness, comprehend itself as totally positioned in its time—in an ever-shifting and open-ended horizon of probabilities, to which it needs to reply via disclosing other ways of pondering and performing. His cutting edge and unique argument will serve to maneuver the controversy over the way forward for serious reports forward—beyond easy antinomies to a attention of, as he places it, ''what severe conception may be whether it is to have a destiny helpful of its past.''

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Extra info for Critique and Disclosure: Critical Theory between Past and Future

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His response to the challenge that some recent incarnations of this idea pose to his own project takes up most of The Philosophical Discourse of Modernity. The great bulk of this book is a response to the skeptical and political dangers that Habermas attributes to this idea, and the ways in which it has evidently seduced a diverse group of highly influential thinkers. To properly develop the normative and theoretical potential of this idea, however, we need a far less defensive and far more open assessment of its problem-clarifying and problem-solving potential.

This normative demand also arises from the self-referentiality of critical theory’s calling. As a practically oriented inquiry committed to bringing about not only social conditions free from fear and domination but also social conditions conducive to human flourishing, critical theory is theoretically indexed to historically disclosed horizons of possibility. Possibility, however, is no ordinary object of knowledge: it is no object at all. Yet possibility—which here stands for, as much as it requires thinking from, a new stance—is precisely that upon which depends critical theory’s capacity to answer the need that gives rise to it.

Williams uses a much more ordinary term to capture—accurately, I believe—the idea of self-reassurance: confidence. 25 Confidence, in contrast to certainty, is a social good that must be renewed continually by the social practices and cultural traditions to which it lends itself. In this respect Williams’s understanding of modernity’s need for self-reassurance is closer to Hegel’s than it is to Habermas’s. Although Habermas derives his understanding of modernity’s need for self-reassurance from Hegel, he derives his answer to that need from Kant, in the form of a procedural conception of reason.

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