Praxis International 1984, 4-3 by Feher-Markovic (Eds)

By Feher-Markovic (Eds)

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I. One cannot understand what is new about contemporary social movements without reflecting on the political, social, economic, and cultural context in which they form. Here, however, we can only briefly sketch some general features of advanced welfare-state capitalist systems, necessarily abstracting from specific political cultures and national traditions. It is now a commonplace that the formally democratic political system 268 Praxis International seems unable to provide collective identities or to generate a common will.

Wickler/U. Seibt, Das Prinzip Eigennutz (Hamburg, 1977). , pp. 77ff. 25 Cf. the critical discussion of the contribution to ethics of decision theory and strategic games theory by O. Hoffe, Strategien der Humanitiit (Freiburg/Munich, 1975). 26 Cf. my critical discussion of the meaning theory of Paul Griee in H. Parret/J. Bouveresse, Meaning and Understanding (Berlin/New York, 1981), pp. 91ft. 27 This appears to me the transcendental-pragmatic point of P. Lorenzen/K. Lorenz's approach, Dialogische Logik (Darmstadt, 1978).

And this problem is obscured rather than illuminated if in a political ethic for the present one goes back to Aristotle and his concept of "Praxis" or Praxis International 261 "Phronesis" and considers this a suitable complement to Kant's political ethic. It is true the Aristotelian concept "Praxis" grasps the difference between ethical-political praxis and value producing work qua "Poiesis," not the difference between strategic and consensualcommunicative action. This difference was to a certain extent mediated by the rationality concept of "Phronesis" with its relation to "Praxis," but without being reflected as difference.

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