Best 50 quotes of Jurgen Habermas on MyQuotes

After September 11, the European governments have completely failed. They are incapable of seeing beyond their own national scope of interests.

Although objectively greater demands are placed on this authority, it operates less as a public opinion giving a rational foundation to the exercise of political and social authority, the more it is generated for the purpose of an abstract vote that amounts to no more than an act of acclamation within a public sphere temporarily manufactured for show or manipulation.

A threatened nation can react to uncertain dangers solely through administrative channels, to the truly embarrassing situation of perhaps overreacting

[Critical social science attempts] to determine when theoretical statements grasp invariant regularities of social action as such and when they express ideologically frozen relations of dependence that can in principle be transformed.

Disappointment over nationalistic authoritarian regimes may have contributed to the fact that today religion offers a new and subjectively more convincing language for old political orientations.

From a moral point of view, there is no excuse for terrorist acts, regardless of the motive or the situation under which they are carried out.

Global terrorism is extreme both in its lack of realistic goals and in its cynical exploitation of the vulnerability of complex systems.

Historically, terrorism falls in a category different from crimes that concern a criminal court judge.

I cannot imagine a context that would some day, in some manner, make the monstrous crime of September 11 an understandable or comprehensible political act

I consider Bush's decision to call for a war against terrorism a serious mistake. He is elevating these criminals to the status of war enemies, and one cannot lead a war against a network if the term war is to retain any definite meaning.

If the September 11 terror attack is supposed to constitute a caesura in world history, it must be able to stand comparison to other events of world historical impact.

Instead of the international police action we had hoped for during the war in Kosovo, there are wars again - conducted with state-of-the-art technology, but still in the old style

I take as my fundamental starting point the fundamental distinction between work and interaction

I would in fact tend to have more confidence in the outcome of a democratic decision if there was a minority that voted against it, than if it was unanimous... Social psychology has amply shown the strength of this bandwagon effect.

Manhattan... capital of the 20th century, a city that has fascinated me for more than three decades.

Norms appearing in the form of law entitle actors to exercise their rights or liberties. However, one cannot determine which of these laws are legitimate simply by looking at the form of individual rights. Only by bringing in the discourse principle can one show that each person is owed a right to the greatest possible measure of equal liberties that are mutually compatible.

Partisans fight on familiar territory with professed political objectives to conquer power. This is what distinguishes them from terrorists

Perhaps at a later point important developments will be traced back to September 11. But for now we do not know which of the many scenarios will actually hold in the future.

Perhaps September 11 could be called the first historic world event in the strictest sense: the impact, the explosion, the slow collapse - a gruesome reality literally took place in front of a global public.

Philosophy's position with regard to science, which at one time could be designated with the name "theory of knowledge," has been undermined by the movement of philosophical thought itself. Philosophy was dislodged from this position by philosophy.

Positivism stands or falls with the principle of scientism, that is that the meaning of knowledge is defined by what the sciences do and can thus be adequately explicated through the methodological analysis of scientific procedures.

Reaching and understanding is the process of bringing about an agreement on the presupposed basis of validity claims that are mutually recognized.

Science can only be comprehended epistemologically, which means as one category of possible knowledge, as long as knowledge is not equated either effusively with the absolute knowledge of a great philosophy or blindly with scientistic self-understanding of the actual business of research.

Since our complex societies are highly susceptible to interferences and accidents, they certainly offer ideal opportunities for a prompt disruption of normal activities.

Since the intervention in Afghanistan, we suddenly began to notice when, in political discussions, we found ourselves only among Europeans or Israelis.

Some of those drawn into the holy war had been secular nationalists only a few years before. If one looks at the biographies of these people, remarkable continuities are revealed.

Subjects who reciprocally recognize each other as such, must consider each other as identical, insofar as they both take up the position of subject; they must at all times subsume themselves and the other under the same category. At the same time, the relation of reciprocity of recognition demands the non-identity of one and the other, both must also maintain their absolute difference, for to be a subject implies the claim of individuation.

Technically speaking, since our complex societies are highly susceptible to interferences and accidents,they certainly offer ideal opportunities for a prompt disruption of normal activities. These disruptions can, with minimum expense, have considerably destructive consequences. Global terrorism is extreme both in its lack of realistic goals and in its cynical exploitation of the vulnerability of complex systems.

The avant-garde understands itself as invading unknown territory, exposing itself to the dangers of sudden, shocking encounters, conquering an as yet unoccupied future ... The avant-garde must find a direction in a landscape into which no one seems to have yet ventured.

The bourgeois public sphere may be conceived above all as the sphere of private people come together as a public; they soon claimed the public sphere regulated from above against the public authorities themselves, to engage them in a debate over the general rules governing relations in the basically privatized but publicly relevant sphere of commodity exchange and social labor.

The clever, albeit fragile, coalition against terrorism brought together by the U.S. government might be able to advance the transition from classical international law to a cosmopolitan order.

The difference between political terror and ordinary crime becomes clear during the change of regimes, in which former terrorists become well-regarded representatives of their country.

The interpretation of a case is corroborated only by the successful continuation of a self-formative process, that is by the completion of self-reflection, and not in any unmistakable way by what the patient says or how he behaves.

The misery in war-torn Afghanistan is reminiscent of images from the Thirty Years' War.

The only knowledge that can truly orient action is knowledge that frees itself from mere human interests and is based in Ideas - in other words knowledge that has taken a theoretical attitude.

The scenarios of biological or chemical warfare painted in detail by the American media during the months after September 11...only betray the inability of the government to determine the magnitude of the danger.

The speaker must choose a comprehensible expression so that speaker and hearer can understand one another.

The state is in danger of falling into disrepute due to the evidence of its inadequate resources.

The task of universal pragmatics is to identify and reconstruct universal conditions of possible mutual understanding.

The uncertainty of the danger belongs to the essence of terrorism.

The usage of the words "public" and "public sphere" betrays a multiplicity of concurrent meanings. Their origins go back to various historical phases and, when applied synchronically to the conditions of a bourgeois society that is industrially advanced and constituted as a social-welfare state, they fuse into a clouded amalgam. Yet the very conditions that make the inherited language seem inappropriate appear to require these words, however confused their employment.

Today's Islamic fundamentalism is also a cover for political motifs. We should not overlook the political motifs we encounter in forms of religious fanaticism

What was new was the symbolic force of the targets struck. The attackers did not just physically cause the highest buildings in Manhattan to collapse; they also destroyed an icon in the household imagery of the American nation.

A 'post-truth democracy' [...] would no longer be a democracy.

Contextualism is only the flipside of logocentrism.

For the normative self-understanding of modernity, Christianity has functioned as more than just a precursor or catalyst. Universalistic egalitarianism, from which sprang the ideals of freedom and a collective life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Up to this very day there is no alternative to it. And in light of the current challenges of a post-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk.

Freedom may never be conceived merely negatively, as the absence of compulsion. Freedom conceived intersubjectively distinguishes itself from the arbitrary freedom of the isolated individual. No one is free until we are all free.

From the structure of language comes the explanation of why the human spirit is condemned to an odyssey - why it first finds its way to itself only on a detour via a complete externalization in other things and in other humans. Only at the greatest distance from itself does it become conscious of itself in its irreplaceable singularity as an individuated being.

Only one who takes over his own life history can see in it the realization of his self. Responsibility to take over one's own biography means to get clear about who one wants to be.

The scientistic faith in a science that will one day not only fulfill, but eliminate, personal self-conception through objectifying self-description is not science, but bad philosophy.