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• W350105511 abstract "Abstract:In this paper, we attempt to show fruitfulness of theory of communicative action for studies. Specifically, we intend to demonstrate that concepts characteristic of discipline, such as history, and dialogue, reflect three types of universal validity claims: memory formulates claims to authenticity, formulates claims to truth, and dialogue formulates claims to rightness. Thus, it is possible to introduce a seminal Habermasian notion of rationality that rests on validity claims. This notion can serve to integrate, enrich, and identify blind spots in studies. Our purpose is to demonstrate relevance of collective to social cohesion (cultural reproduction, social integration, and socialization) and public (its development and atrophy, rationalization, and colonization).Keywords: studies, Habermas, critical theory, new museology, rationality, public sphere, politics of past, European memory.In this paper, we propose a theoretical extension (Snow, Morrill, Anderson 2003) of Jurgen Habermas' theory into studies as a way of reinvigorating and mainstreaming this non-paradigmatic, transdisciplinary and centerless field (Olick and Robbins 1998). Given its breadth and dynamic character, we do not intend to demonstrate fruitfulness of theory of communicative action as such. Rather, we focus on its most fundamental concept: public constituted by rational communication that is free of distortions (see Maslanka 2011: 26).The context for our theorizing is process of transition occurring within remembrance of Second World War, an event that remains critical to all European societies (see Alexander 2003; for Poland: Kwiatkowski, Nijakowski, Szacka 2010; for Germany: Rusen 2001). Communicative regarding this event, transmitted in face-to-face encounters (see Filipkowski 2010), has been transformed into cultural that is embedded in cultural artifacts (Assmann 1992).Habermas and MemoryAlthough Habermas has been an active participant, if not an instigator, in most of important historical debates in Germany and, by extension, in Europe (Habermas 1989a, 1989b, 2001, 2004, 2008, Maier 1988), his theory has not been applied consistently to studies. Confining his analyses of to polemical interventions (e.g., Habermas 1989a, 1989b, 2001,2004,2008) rather than developing self-contained and fully-fledged theoretical contributions, Habermas has not exhausted full potential of his own perspective. One underlying reason for this neglect might be that from beginning, he has remained skeptical of claim that memory, tradition, myth, and culture should be foundational elements of modern nations.For instance, inaugurating Historikerstreit, Habermas argued against German historians who lamented loss of history (Verlust der Geschichte) but in fact attempted to instill national, if not nationalistic, myths. He associated memories with conventional forms of national identity, which should be subjected to public rational debate and, consequently, replaced with postconventional identity based on patriotism, which justifies rational, universalistic principles of morality and democracy (Habermas 1989a, see Maier 1988: 58-60, 161). For Habermas, the public contestation of past takes precedence over memories themselves; he emphasizes renegotiation in an open public sphere over a particular view of past. Although Habermas recognizes that bloodless constitutional patriotism needs motivational power, which is found not in everyday politics but rather in common memories, he claims that traditions are always double-edged; we must be critical in choosing them to ensure that of Holocaust will always be central among them (Mueller 2006: 286-287).It is truly striking that question of finds a place only in Habermas' political commentaries and civic engagement, but remembrance as such is excluded from his theoretical focus. …" @default.
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• W350105511 date "2013-07-01" @default.
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• W350105511 title "Bringing Habermas to Memory Studies" @default.
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