By Greg Marc Nielsen
Greg M. Nielsen brings Mikhail Bakhtin's ethics and aesthetics right into a discussion with social idea that responds to the feel of ambivalence and uncertainty on the center of recent societies. Nielsen situates a social concept among Bakhtin's norms of answerability and Jürgen Habermas's sociology, ethics, and discourse thought of democracy in a fashion that emphasizes the artistic measurement in social motion with no lowering clarification to the emotional and volitional impulse of the person or collective actor. many of the classical resources that aid this mediated place are traced to Alexander Vvedenskij's and Georg Simmel's reviews of Kant's ethics, Hermann Cohen's philosophy of fellowship, and Max Weber's and George Herbert Mead's theories of motion. within the shift from Bakhtin's concept of interpersonal family members to a dialogic idea of societal occasions that defends the daring declare that legislations and politics shouldn't be thoroughly separated from the specificity of moral and cultural groups, a research of citizenship and nationwide id is constructed.
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Additional info for The Norms of Answerability: Social Theory Between Bakhtin and Habermas
The idea that social philosophy, ethics, aesthetics, or the philosophy of history might be better understood as different genres of sociology, or as protosociology is not usually seen as particularly fruitful except as a means Theory on the Borders of Sociology 13 of demarcating the history of the discipline. Joas is an exceptional kind of sociologist, in that he takes great care to reconstruct the diverse philosophical backgrounds that inform sociology both as a science and an art. On the other hand, both Joas and Alexander would argue that sociological theory cannot develop without some version of theory construction based in empirical research.
Many of these scholars continue to debate Bakhtin’s unusual position as a figure who links post1989 Russia with its pre-1929 intellectual history. More recently debates around the archives and the preparation of the scholarly 10 The Norms of Answerability edition have intensified. Scholars such as Nikolaev, and many others, are calling for a “scrupulous analysis of Bakhtin’s terminology” against the background of the original philosophical contexts in which he developed his ideas (1997, 1). ” Indeed, it is difficult to think of a serious thinker to whom Bakhtin has not been compared, of a philosophical, literary, or cultural term that has not been applied, or of a set of contemporary identity politics that has not recruited some concept from his arsenal.
Take us in two different theoretical directions. The first question leads to developing a transcultural ethics that accommodates both the aesthetic creation or eventness that occurs when self and other meet, but also when lifeworlds cross over. The second question leads to a theoretical definition of metanorms, or the most general normative agreements within and between lifeworlds that are practically necessary. My purpose in this chapter is not to apply either Bakhtin’s or Habermas’s ethics or to focus on the varied cultural, political, or juridical contours of their practices Diversity and Transcultural Ethics 27 but to compare the two lines of questioning, identify points of criticism, and look for the common ground between them.
The Norms of Answerability: Social Theory Between Bakhtin and Habermas by Greg Marc Nielsen