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In this second volume of his groundbreaking new work on the history of philosophy, Jürgen Habermas traces the development of Western thought from the reception of Platonism by early Christian thought, through the revolution in medieval philosophy and theology triggered by the rediscovery of Aristotle’s works, up to the decoupling of philosophical and theological thought in nominalism and the Reformation that ushered in the postmetaphysical thinking of the modern age. In contrast to conventional histories that focus on movements and schools, Habermas takes the dialectic of faith and knowledge as a guiding thread for analysing key developments in the thought of major figures such as Augustine, Aquinas, Scotus, Ockham and Luther that constitute milestones in the genealogy of postmetaphysical thinking.
A distinctive feature of Habermas’ approach is the prominence he accords practical philosophy, and in particular legal and political ideas, and the corresponding attention he pays to social, institutional and political history, especially as these bear on the relationship between church and state. As a result, the central preoccupations of Christian thought are shown to be original responses to questions raised by the Christian worldview that exploded the framework of Greek metaphysical thinking and remain crucial for the self-understanding of contemporary philosophy.
Far from raising claims to exclusivity, completeness or closure, Habermas’s history of philosophy, published in English in three volumes, opens up new lines of research and reflection that will influence the humanities and social sciences for decades to come.
In this second volume of his groundbreaking new work on the history of philosophy, Jürgen Habermas traces the development of Western thought from the reception of Platonism by early Christian thought, through the revolution in medieval philosophy and theology triggered by the rediscovery of Aristotle’s works, up to the decoupling of philosophical and theological thought in nominalism and the Reformation that ushered in the postmetaphysical thinking of the modern age. In contrast to conventional histories that focus on movements and schools, Habermas takes the dialectic of faith and knowledge as a guiding thread for analysing key developments in the thought of major figures such as Augustine, Aquinas, Scotus, Ockham and Luther that constitute milestones in the genealogy of postmetaphysical thinking.
A distinctive feature of Habermas’ approach is the prominence he accords practical philosophy, and in particular legal and political ideas, and the corresponding attention he pays to social, institutional and political history, especially as these bear on the relationship between church and state. As a result, the central preoccupations of Christian thought are shown to be original responses to questions raised by the Christian worldview that exploded the framework of Greek metaphysical thinking and remain crucial for the self-understanding of contemporary philosophy.
Far from raising claims to exclusivity, completeness or closure, Habermas’s history of philosophy, published in English in three volumes, opens up new lines of research and reflection that will influence the humanities and social sciences for decades to come.
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