Filozofija kao kritika/Duh moderne Samorefleksija uma, identitet iskustva različitog
Philosophy as Critique/The spirit of Modernity The Self-reflection of Reason

Summary/Abstract: On the occasion of the 80th birthday of Jürgen Habermas Habermas follows the basic intent of Marx’s thinking. Anyone who abolishes philosophy has eliminated “the only medium in which we are still able to address the identity of society and its members – unless we want to sink once again to the level of particularist identity; those who do away with philosophy also eliminate the element of the civic world, the legacy of which cannot be denied without detracting from science itself.” In Habermas’ view, the attempt to sideline philosophy does not feature only in positivism and scienticism, in the civic non-socialist heirs of the civic world. The abolition of philosophy is a truth that is preparatory to the capitulation of human existence, to the transformation of thought and deed into a civic system, in which the philosophical tradition is merely a matter of education, an outmoded philosophy, in which the world remains unchanged. If one regards this trajectory of thought through the eyes of a critic, in the sense of a new and still necessary critical philosophy, which is not exhausted by old and new critical theory, we see that the form of Habermas’ theory is one that pleads for a critical, communicative mind, for a demythologized world. Classical critical theory is thus the subject of analysis and critical evaluation. What is at work here, however, is a different defi nition of the relationship between philosophy and science. In Adorno, science too is an element of heteronomy and the social mediation of bondage. In Habermas, it is a “cooperative relationship,” which in the Theory of Communicative Action specifi es that it is the task of philosophy to “develop a theory of rationality” (II: 84). Key words: Critical theory, notion of rationality, critique of ideology, cognition and interest, communicative mind, theory and practice, debate with the history of philosophy, “reconstruction of historical materialism,” idea of the truth, sociology as a theory of society, social world, communicative action, living world as “a transcendental place in which speaker and listener meet,” philosophical discourse of modernity, “incomplete project of modernity,” capacity for freedom and truth, postmetaphysical thought, culture and criticism, phenomenology of the living world, experience of thought, the world as time, on the paths of the ineffable or the quest for a new beginning, philosophy in the mirror of criticism, philosophy and time, European culture and the spiritual sciences, philosophy and science

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