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Essay / Research Paper Abstract
This 3 page paper is a reaction to the reading of “A Genealogical Analysis of the Cognitive Content of Morality” by Jürgen Habermas. Bibliography lists 1 source.
Page Count:
3 pages (~225 words per page)
File: D0_HVCogMor.rtf
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Unformatted sample text from the term paper:
these and other questions in a reaction to reading the material "A Genealogical Analysis of the Cognitive Content of Morality." Discussion Reaction to the text itself: This is one
of the densest, most difficult and obscure texts its possible to imagine. It has to be read closely and multiple times before it even begins to make sense. Its so
unintelligible that a reader might be forgiven for thinking that its a joke-a philosophers deliberate attempt to muddle things so people really have to work for the meaning. This also
means, unfortunately, that its distracting and hard to get through. Clearly, its written by a philosopher for other philosophers who understand the terminology and nuances of the thinking, else why
would anyone write something like this: "Then the phenomenologically attested cognitive validity of moral judgments and positions poses the problem of whether the power of accepted values and norms to
generate rational agreement may not be a form of transcendental illusion, or whether it can still be justified under postmetaphysical conditions." A lay reader will have to spend half his
time looking up the terms before attempting to extract meaning. This is precisely the kind of writing that sends non-philosophers screaming into the night and gives the field its reputation
for obscurity. Reaction to the meaning of the text: Having said all that, what does the writing mean? The writer is trying to determine what justifies moral statements, and argues
that if they have a "cognitive content" they can be justified. "Cognitive" in this context is probably best understood as having to do with mental processes and reasoning as opposed
to reacting emotionally. Its also necessary to decide what is meant by justifying something morally, and here the writer suggests that are two separate problems: the theoretical and phenomenological ways
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