By Herbert W. Simons, Michael Billig
This interdisciplinary publication addresses the most important questions posed by way of the postmodernist problem: Is it attainable to mirror and criticize in an age whilst each declare to fact is put lower than suspicion? Are social critics infected by way of an analogous ideological distortions they determine in society? The textual content experiences varied responses to such dilemmas and hence examines how one can reconstruct social concept and critique following the postmodern assault at the conventional foundations of information. no matter if taking a look at political critique and praxis, feminist concerns, ideology or instructing practices, the contributions are united by means of the necessity to floor a brand new theoretical and political place within the absence of the foundational certainties as soon as professional
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Extra resources for After postmodernism: reconstructing ideology critique
Or are academics, as salaried employees of private or state universities, marked by the very habits of thinking which need to be criticized? And, thus, are academic attempts at criticism compromised from the very outset? This is not merely a dilemma for critical academics, but it encompasses something much wider. The general tenor of the times the so-called postmodern age seems to undermine the possibility of confident criticism. Every claim to truth is immediately placed under suspicion. In these circumstances, one must ask whether it is possible for ideology critique to perform its task of exposing ideological illusions, in the hope of emancipating those who are enslaved by those illusions.
Finally, according to Habermas, Lyotard's position is ethically and politically bankrupt. It cannot provide grounds for choosing a particular language game or form of life. Another objection that Lyotard raises against Habermas's formulation is perhaps more serious: Habermas's assumption that the goal of dialogue is consensus. Instead, for Lyotard, consensus is only a particular state of discussion, not its end. Its end, on the contrary, is paralogy.
Another objection that Lyotard raises against Habermas's formulation is perhaps more serious: Habermas's assumption that the goal of dialogue is consensus. Instead, for Lyotard, consensus is only a particular state of discussion, not its end. Its end, on the contrary, is paralogy.
After postmodernism: reconstructing ideology critique by Herbert W. Simons, Michael Billig