Habermas is famous as a "public intellectual as well as a scholar; most notably, in the 1980s he used the "popular press to attack the German historians "Ernst Nolte, "Michael Stürmer, "Klaus Hildebrand and "Andreas Hillgruber. Habermas first expressed his views on the above-mentioned historians in the "Die Zeit on 11 July 1986 in a "feuilleton (culture and arts section in German newspapers) entitled "A Kind of Settlement of Damages". Habermas criticized Nolte, Hildebrand, Stürmer and Hillgruber for "apologistic" history writing in regard to the Nazi era, and for seeking to "close Germany's opening to the West" that in Habermas's view had existed since 1945.
Habermas argued that they had tried to detach Nazi rule and the "Holocaust from the mainstream of "German history, explain away Nazism as a reaction to "Bolshevism, and partially rehabilitate the reputation of the "Wehrmacht (German Army) during "World War II. Habermas wrote that Stürmer was trying to create a "vicarious religion" in German history which, together with the work of Hillgruber, glorifying the last days of the German Army on the Eastern Front, was intended to serve as a "kind of NATO philosophy colored with German nationalism" The so-called Historikerstreit ("Historians' Quarrel") was not at all one-sided, because Habermas was himself attacked by scholars like "Joachim Fest, "Hagen Schulze, Horst Möller, "Imanuel Geiss and Klaus Hildebrand. In turn, Habermas was supported by historians such as "Martin Broszat, "Eberhard Jäckel, "Hans Mommsen and "Hans-Ulrich Wehler.
Habermas and Derrida
Habermas and "Jacques Derrida engaged in a series of disputes beginning in the 1980s and culminating in a mutual understanding and friendship in the late 1990s that lasted until Derrida died in 2004. They originally came in contact when Habermas invited Derrida to speak at The University of Frankfurt in 1984. The next year Habermas published "Beyond a Temporalized Philosophy of Origins: Derrida" in "The Philosophical Discourse of Modernity in which he described Derrida's method as being unable to provide a foundation for social critique. Derrida, citing Habermas as an example, remarked that, "those who have accused me of reducing philosophy to literature or logic to rhetoric [...] have visibly and carefully avoided reading me". After Derrida's final rebuttal in 1989 the two philosophers did not continue, but, as Derrida described it, groups in the academy "conducted a kind of 'war', in which we ourselves never took part, either personally or directly".
At the end of the 1990s, Habermas approached Derrida at a party held at an American university where both were lecturing. They then met at Paris over dinner, and participated afterwards in many joint projects. In 2000 they held a joint seminar on problems of philosophy, right, ethics, and politics at the University of Frankfurt. In December 2000, in Paris, Habermas gave a lecture entitled "How to answer the ethical question?" at the Judeities. Questions for Jacques Derrida conference organized by Joseph Cohen and Raphael Zagury-Orly. Following the lecture by Habermas, both thinkers engaged in a very heated debate on Heidegger and the possibility of Ethics. The conference volume was published at the Editions Galilée (Paris) in 2002, and subsequently in English at Fordham University Press (2007).
In the aftermath of "the September 11 attacks, Derrida and Habermas laid out their individual opinions on 9/11 and the "War on Terror in "Giovanna Borradori's Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida. In early 2003, both Habermas and Derrida were very active in opposing the coming "Iraq War; in a manifesto that later became the book "Old Europe, New Europe, Core Europe, the two called for a tighter unification of the states of the "European Union in order to create a power capable of opposing American foreign policy. Derrida wrote a foreword expressing his unqualified subscription to Habermas's declaration of February 2003 ("February 15, or, What Binds Europeans Together: Plea for a Common Foreign Policy, Beginning in Core Europe") in the book, which was a reaction to the "Bush administration's demands upon European nations for support in the coming Iraq War. Habermas has offered further context for this declaration in an interview.
Habermas' attitudes toward religion have changed throughout the years. Analyst Phillippe Portier identifies three phases in Habermas' attitude towards this social sphere: the first, in the decade of 1980, when the younger Jürgen, in the spirit of Marx, argued against religion seeing it as an "alienating reality" and "control tool"; the second phase, from the mid-1980s to the beginning of the 21st Century, when he stopped discussing it and, as a secular commentator, relegated it to matters of private life; and the third, from then until now, when Habermas has recognized the positive social role of religion.
In an interview in 1999 Habermas had stated:
For the normative self-understanding of modernity, "Christianity has functioned as more than just a precursor or catalyst. Universalistic "egalitarianism, from which sprang the ideals of freedom and a collective life in solidarity, the autonomous conduct of life and emancipation, the individual morality of conscience, human rights and democracy, is the direct legacy of the Judaic ethic of justice and the Christian ethic of love. This legacy, substantially unchanged, has been the object of a continual critical reappropriation and reinterpretation. Up to this very day there is no alternative to it. And in light of the current challenges of a post-national constellation, we must draw sustenance now, as in the past, from this substance. Everything else is idle postmodern talk.
The original German (from the Habermas Forum website) of the disputed quotation is, "Das Christentum ist für das normative Selbstverständnis der Moderne nicht nur eine Vorläufergestalt oder ein Katalysator gewesen. Der egalitäre Universalismus, aus dem die Ideen von Freiheit und solidarischem Zusammenleben, von autonomer Lebensführung und Emanzipation, von individueller Gewissensmoral, Menschenrechten und Demokratie entsprungen sind, ist unmittelbar ein Erbe der jüdischen Gerechtigkeits- und der christlichen Liebesethik. In der Substanz unverändert, ist dieses Erbe immer wieder kritisch angeeignet und neu interpretiert worden. Dazu gibt es bis heute keine Alternative. Auch angesichts der aktuellen Herausforderungen einer postnationalen Konstellation zehren wir nach wie vor von dieser Substanz. Alles andere ist postmodernes Gerede". From Jürgen Habermas - "Zeit der Übergänge" (Suhrkamp Verlag, 2001) p. 174f.
This statement has been misquoted in a number of articles and books, where Habermas instead is quoted for saying: "Christianity, and nothing else, is the ultimate foundation of liberty, conscience, human rights, and democracy, the benchmarks of Western civilization. To this day, we have no other options. We continue to nourish ourselves from this source. Everything else is postmodern chatter."
In his book Zwischen Naturalismus und Religion (Between Naturalism and Religion, 2005), Habermas stated that the forces of religious strength, as a result of multiculturalism and immigration, are stronger than in previous decades, and, therefore, there is a need of tolerance which must be understood as a two-way street: "secular people need to "tolerate the role of religious people in the public square and vice versa;
In early 2007, "Ignatius Press published a dialogue between Habermas and the then "Prefect of the Congregation for the Doctrine of the Faith of the "Holy Office "Joseph Ratzinger (elected as "Pope Benedict XVI in 2005), entitled The Dialectics of Secularization. The dialogue took place on January 14, 2004 after an invitation to both thinkers by the Catholic Academy of Bavaria in Munich. It addressed contemporary questions such as:
- Is a public culture of "reason and ordered "liberty possible in our "post-metaphysical age?
- Is philosophy permanently cut adrift from its grounding in "being and "anthropology?
- Does this decline of rationality signal an opportunity or a deep crisis for "religion itself?
In this debate a shift of Habermas became evident—in particular, his rethinking of the public role of religion. Habermas stated that he wrote as a "methodological atheist," which means that when doing philosophy or social science, he presumed nothing about particular religious beliefs. Yet while writing from this perspective his evolving position towards the role of religion in society led him to some challenging questions, and as a result conceding some ground in his dialogue with the Pope, that would seem to have consequences which further complicated the positions he holds about a communicative rational solution to the problems of modernity. Habermas believes that even for self-identified "liberal thinkers, "to exclude religious voices from the public square is highly "illiberal."
Though, in the first period of his career, he began as a skeptic of any social usefulness of religion, he now believes there is a social role and utilitarian "moral strength in religion, and notably, that there is a necessity of "Judeochristian ethics in culture.
In addition, Habermas has popularized the concept of ""post-secular" society, to refer to current times in which the idea of modernity is perceived as unsuccessful and at times, morally failed, so that, rather than a stratification or separation, a new peaceful dialogue and coexistence between faith and reason must be sought in order to learn mutually.
Habermas has sided with other 20th commentators on Marx such as "Hannah Arendt who have indicated concerns with the limits of totalitarian perspectives often associated with Marx's apparent over-estimation of the emancipatory potential of the forces of production. Arendt had presented this in her book "The Origins of Totalitarianism and Habermas extends this critique in his writings on functional reductionism in the life-world in his "Lifeworld and System: A Critique of Functionalist Reason. As Habermas states:
"... traditional Marxist analysis ... today, when we use the means of the critique of political economy ... can no longer make clear predictions: for that, one would still have to assume the autonomy of a self-reproducing economic system. I do not believe in such an autonomy. Precisely for this reason, the laws governing the economic system are no longer identical to the ones Marx analyzed. Of course, this does not mean that it would be wrong to analyze the mechanism which drives the economic system; but in order for the orthodox version of such an analysis to be valid, the influence of the political system would have to be ignored.
- 1974: Hegel Prize.
- 1976: "Sigmund Freud Prize.
- 1980: "Theodor W. Adorno Award.
- 1985: "Geschwister-Scholl-Preis for his work, Die neue Unübersichtlichkeit.
- 1986: "Gottfried Wilhelm Leibniz Prize.
- 1987: The "Sonning Prize awarded biennially for outstanding contributions to European culture
- 1995: "Karl Jaspers Prize.
- 1999: Theodor Heuss Prize.
- 2001: "Peace Prize of the German Book Trade.
- 2003: "The Prince of Asturias Foundation in Social Sciences.
- 2004: "Kyoto Prize in Arts and Philosophy (50 million Yen).
- 2005: "Holberg International Memorial Prize of the Norwegian Ludvig Holberg Memorial Fund (520,000 Euro).
- 2006: "Bruno Kreisky Award
- 2008: European Prize of Political Culture (Hans Ringier Foundation) at the "Locarno Film Festival (50,000 Euro).
- 2010: Ulysses Medal, University College Dublin.
- 2011: Viktor Frankl Award.
- 2012: Georg-August-Zinn-Prize.
- 2012: "Heinrich Heine Prize.
- 2012: The Munich Culture Award.
- 2013: "Erasmus Prize.
- 2015: "Kluge Prize
- "The Structural Transformation of the Public Sphere (1962) "ISBN 0-262-58108-6
- Theory and Practice (1963)
- On the Logic of the Social Sciences (1967)
- Toward a Rational Society (1967)
- Technology and Science as Ideology (1968)
- "Knowledge and Human Interests (1971, German 1968)
- "Legitimation Crisis (1975)
- Communication and the Evolution of Society (1976)
- On the Pragmatics of Social Interaction (1976)
- "The Theory of Communicative Action (1981)
- Moral Consciousness and Communicative Action (1983)
- Philosophical-Political Profiles (1983)
- "The Philosophical Discourse of Modernity (1985)
- The New Conservatism (1985)
- The New Obscurity: The Crisis of the Welfare State (1986)
- Postmetaphysical Thinking (1988)
- Justification and Application (1991)
- "Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy (1992)
- On the Pragmatics of Communication (1992)
- "The Inclusion of the Other (1996)
- "A Berlin Republic (1997, collection of interviews with Habermas)
- The Postnational Constellation (1998)
- Rationality and Religion (1998)
- Truth and Justification (1998)
- The Future of Human Nature (2003) "ISBN 0-7456-2986-5
- "Old Europe, New Europe, Core Europe (2005) "ISBN 1-84467-018-X
- The Divided West (2006)
- The Dialectics of Secularization (2007, w/ "Joseph Ratzinger)
- Between Naturalism and Religion: Philosophical Essays (2008)
- Europe. The Faltering Project (2009)
- The Crisis of the European Union (2012)
- "The 2005 Global Intellectuals Poll
- "Brave New World argument
- "Foucault–Habermas debate
- "Positivism dispute
- "Public sphere
- "Late capitalism
- "Instrumental and value-rational action
- "Habermas". "Random House Webster's Unabridged Dictionary.
- Max Mangold and Dudenredaktion: Duden Aussprachewörterbuch. In: Der Duden in zwölf Bänden. Volume 6, 6th edition, Dudenverlag, Mannheim/Leipzig/Wien/Zürich 2005 "ISBN 978-3-411-04066-7, "Jürgen" p. 446 and "Habermas" p. 383.
- Serena Kutchinsky (23 April 2014). "World thinkers 2014: The results". Prospect Magazine.
12. Jürgen Habermas, philosopher
- Clifford, Stacy, Disabling Democracy: How Disability Reconfigures Deliberative Democratic Norms (2009). APSA 2009 Toronto Meeting Paper.
- Habermas, Jurgen. 2008. Between Naturalism and Religion: Philosophical Essays.
- Craig J. Calhoun, Contemporary Sociological Theory, Wiley-Blackwell, 2002, p. 352. "ISBN 0-631-21350-3.
- "Book of Members, 1780–2010: Chapter H" (PDF). American Academy of Arts and Sciences. Retrieved 19 April 2011.
- Public space and political public sphere (pp. 2–4).
- "The most cited authors of books in the humanities". timeshighereducation.co.uk. 2009-03-26. Retrieved 2009-11-16.
- Habermas, Jurgen (1981), Kleine Politische Schrifen I-IV, pp. 500f.
- Müller-Doohm, Stefan. Jürgen Habermas. Frankfurt, Suhrkamp, 2008 (Suhrkamp BasisBiographie, 38).
- Calhoun (2002), p. 351.
- Corchia, Luca (1 September 2008), "Explicative models of complexity. The reconstructions of social evolution for Jürgen Habermas", in Balbi, S; Scepi, G; Russolillo, G; et al., Book of Short Abstracts, 7th International Conference on Social Science Methodology – RC33 – Logic and Methodology in Sociology, Napoli, IT: Jovene Editore.
- Blanning, T. C. W. The French Revolution Class War or Culture Clash?, New York: St. Martin's Press (1987), 2nd edition 1998, p. 26.
- Blanning (1998), pp. 26–27.
- Blanning (1998), p. 27.
- Calhoun (2002), p. 353.
- Calhoun (2002), p. 354.
- Payrow Shabani, Omid A. (2003). Democracy, Power and Legitimacy: The Critical Theory of Jürgen Habermas. University of Toronto Press. p. 49. "ISBN "0-8020-8761-2.
- Calhoun (2002), p. 355.
- Jesus College website
- The New School faculty page
- Ritzer, George, Sociological Theory, From Modern to Postmodern Social Theory (and Beyond), McGraw-Hill Higher Education, New York, New York, 2008, pp. 567–568.
- Habermas, Jürgen, "A Kind of Settlement of Damages On Apologetic Tendencies In German History Writing", pp. 34–44 from Forever In the Shadow of Hitler? ed. Ernst Piper, Humanities Press, Atlantic Highlands, 1993, p. 43.
- Habermas,Jürgen "A Kind of Settlement of Damages" pp. 34–44 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 42–43.
- Fest, Joachim, "Encumbered Remembrance: The Controversy about the Incomparability of National-Socialist Mass Crimes", pp. 63–71 & "Postscript, April 21, 1987", pp. 264–265 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 64–65.
- Schulze, Hagen, "Questions We Have To Face: No Historical Stance without National Identity" pp. 93–97 from Forever In The Shadow of Hitler? ed. Piper (1993), p. 94.
- Möller, Horst, "What May Not Be, Cannot Be: A Plea for Rendering Factual the Controversy about Recent History", pp. 216–221, Forever In The Shadow of Hitler? ed. Piper (1993), pp. 216–218.
- Geiss, Imanuel, "On the Historikerstreit", pp. 254–258 from Forever In The Shadow Of Hitler? ed. Piper (1993), p. 256.
- Hildebrand, Klaus, "The Age of Tyrants: History and Politics The Administrators of the Enlightenment, the Risk of Scholarship and the Preservation of a Worldview A Reply to Jürgen Habermas", pp. 50–55, & "He Who Wants To Escape the Abyss Will Have Sound It Very Precisely: Is the New German History Writing Revisionist?" pp. 188–195 from Forever In The Shadow of Hitler? ed. Piper (1993).
- Broszat, Martin, "Where the Roads Part: History Is Not A Suitable Substitute for a Religion of Nationalism", pp. 123–129, Forever In The Shadow of Hitler? ed. Piper (1993), p. 127.
- Jäckel, Eberhard, "The Impoverished Practice of Insinuation: The Singular Aspect of National Socialist Crimes Cannot Be Denied", pp. 74–78 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 74–75.
- Mommsen, Hans, "The New Historical Consciousness and the Relativizing of National Socialism", pp. 114–124 from Forever In The Shadow of Hitler? ed. Piper (1993), pp. 114–115.
- Evans, Richard, In Hitler's Shadow, New York: Pantheon Books, 1989, pp. 159–160.
- "Derrida, J (2006), Lasse Thomassen, ed., "Honesty of Thought", The Derrida-Habermas Reader, Chicago Ill: "The University of Chicago Press, p. 302, "ISBN "9780226796833
- Thomassen, L. "Introduction: Between Deconstruction and Rational Reconstruction" in The Derrida-Habermas Reader, ed. Thomassen (2006), pp. 1–7. P.2.
- Derrida, J., "Is There a Philosophical Language?" in The Derrida-Habermas Reader, ed. Thomassen (2006), pp. 35–45. P.37.
- Habermas, J. and Derrida, J. "February 15, Or What Binds Europeans Together: A Plea for a Common Foreign Policy, beginning in the Core of Europe" in The Derrida-Habermas Reader, ed. Thomassen (2006), pp. 270–277. P. 302.
- Sánchez, Rosalía. 2011. 'San' Jürgen Habermas. "El Mundo. Access date: January 10, 2015
- Habermas, Jurgen, Religion and Rationality: Essays on Reason, God, and Modernity, ed. Eduardo Mendieta, MIT Press, 2002, p. 149. And Habermas, Jurgen, Time of Transitions, Polity Press, 2006, pp. 150–151.
- First Principles Journal– Recovering the Western Soul, Wilfred M. McClay (from IR 42:1, Spring 2007) – 01/01/09. Accessed: 2 December 2012.
- Secularization and Cultural Criticism: Religion, Nation, and Modernity, Vincent P. Pecora..
- "Political Theory – Habermas and Rawls".
- Ambrose Ih-Ren Mong. Dialogue Derailed: Joseph Ratzinger's War against Pluralist Theology. Wipf and Stock Publishers. p. 279
- A “post-secular” society – what does that mean? by Jurgen Habermas, June 2008.
- Espinosa., Javier. "The religion in the public sphere. Habermas, Toland and Spinoza" (PDF). Universidad de Castilla-La Mancha. Archived from the original (PDF) on 2016-01-08.
- The Dialectics of Secularization
- Pearson, Rodney. 2014. Tis the Season to Reveal What Atheists Really Want. AmericanThinker. Acces date: January 10th, 2015
- ForumLibertas.com. 2006. Jürgen Habermas, pensador icono de la izquierda, reivindica el valor de la religión.
- Buston, Fernando del. 2014. El Estado debe proteger a la religión. El Comercio. Date access: January 10, 2015: "Jürgen Habermas ha acuñado el término de postsecularidad. Se da por fallida la idea central de la modernidad de que la religión iba a desaparecer y se establece una nueva relación entre razón y religión. Habermas plantea que es necesario emprender un aprendizaje mutuo entre las sociedades modernas y las creencias, o entre razón secular y fe. Se inicia una nueva época de mutuas tolerancias. La razón no puede echar por la borda el potencial de sentido de las religiones y éstas deben traducir sus contenidos racionalmente."
- "The future of democracy, with Jürgen Habermas". KNAW. Retrieved 6 November 2013.
- Gregg Daniel Miller, Mimesis and Reason: Habermas's Political Philosophy. SUNY Press, 2011.
- A recent analysis which underscores the aesthetic power of intersubjective communication in Habermas's theory of communicative action.
- Jürgen Habermas: a philosophical—political profile by Marvin Rintala, Perspectives on Political Science, 2002-01-01
- Jürgen Habermas by Martin Matuštík (2001) "ISBN 0-7425-0796-3
- Postnational identity: critical theory and existential philosophy in Habermas, Kierkegaard, and Havel by Martin Matuštík (1993) "ISBN 0-89862-420-7
- "Thomas McCarthy, The Critical Theory of Jürgen Habermas, MIT Press, 1978.
- A highly regarded interpretation in English of Habermas's earlier work, written just as Habermas was developing his full-fledged communication theory.
- "Raymond Geuss, The Idea of a Critical Theory, Cambridge University Press, 1981.
- A clear account of Habermas' early philosophical views.
- J.G. Finlayson, Habermas: A Very Short Introduction, Oxford University Press, 2004.
- A recent, brief introduction to Habermas, focusing on his communication theory of society.
- Jane Braaten, Habermas's Critical Theory of Society, State University of New York Press, 1991. "ISBN 0-7914-0759-4
- Andreas Dorschel: 'Handlungstypen und Kriterien. Zu Habermas' Theorie des kommunikativen Handelns', in: Zeitschrift für philosophische Forschung 44 (1990), nr. 2, pp. 220-252. A critical discussion of types of action in Habermas. In German.
- Erik Oddvar Eriksen and Jarle Weigard, Understanding Habermas: Communicative Action and Deliberative Democracy, Continuum International Publishing, 2004 ("ISBN 082647179X).
- A recent and comprehensive introduction to Habermas' mature theory and its political implications both national and global.
- Detlef Horster. Habermas: An Introduction. Pennbridge, 1992 ("ISBN 1-880055-01-5)
- "Martin Jay, Marxism and Totality: The Adventures of a Concept from Lukacs to Habermas (Chapter 9), University of California Press, 1986. ("ISBN 0-520-05742-2)
- Ernst Piper (ed.) "Historikerstreit": Die Dokumentation der Kontroverse um die Einzigartigkeit der nationalsozialistschen Judenvernichtung, Munich: Piper, 1987, translated into English by James Knowlton and Truett Cates as Forever In The Shadow Of Hitler?: Original Documents Of the Historikerstreit, The Controversy Concerning The Singularity Of The Holocaust, Atlantic Highlands, N.J.: Humanities Press, 1993 ("ISBN 0391037846) Contains Habermas's essays from the Historikerstreit and the reactions of various scholars to his statements.
- Edgar, Andrew. The Philosophy of Habermas. Мontreal, McGill-Queen's UP, 2005.
- Adams, Nicholas. Habermas & Theology. Cambridge, Cambridge University Press, 2006.
- "Mike Sandbothe, Habermas, Pragmatism, and the Media, Online publication: sandbothe.net 2008; German original in: Über Habermas. Gespräche mit Zeitgenossen, ed. by Michael Funken, Darmstadt: Primus, 2008.
- Müller-Doohm, Stefan. Jürgen Habermas. Frankfurt, Suhrkamp, 2008 (Suhrkamp BasisBiographie, 38).
- Moderne Religion? Theologische und religionsphilosophische Reaktionen auf Jürgen Habermas. Hrsg. v. Knut Wenzel und Thomas M. Schmidt. Freiburg, Herder, 2009.
- Luca Corchia, Jürgen Habermas. A bibliography: works and studies (1952-2013): With an Introduction by Stefan Müller-Doohm, Arnus Edizioni - Il Campano, Pisa, 2013.
- Corchia, Luca (February 2016). Jürgen Habermas. A Bibliography. 1. Works of Jürgen Habermas (1952-2015). Department of Political Science, University of Pisa (Italy), 156 pp..
- Corchia, Luca (February 2016). Jürgen Habermas. A bibliography. 2. Studies on Jürgen Habermas (1962-2015). Department of Political Science, University of Pisa (Italy), 468 pp..
- Peter Koller, Christian Hiebaum, Jürgen Habermas: Faktizität und Geltung, Walter de Gruyter 2016.
- Extensive article in the "Internet Encyclopedia of Philosophy
- Extensive article in the "Stanford Encyclopedia of Philosophy
- Towards a United States of Europe, by Jürgen Habermas, at signandsight.com, published March 27, 2006
- How to save the quality press? Habermas argues for state support for quality newspapers, at signandsight.com, published May 21, 2007
- Habermas links collected by Antti Kauppinen (writings; interviews; bibliography; Habermas explained, discussed, reviewed; and other Habermas sites; updated 2004)
- Habermas, the Public Sphere, and Democracy: A Critical Intervention by Douglas Kellner
- Jurgen Habermas, On Society and Politics
- Juergen Habermas gives Memorial Lecture in honor of American Philosopher, "Richard Rorty on November 2, 2007 5pm Cubberley Auditorium, at Stanford University. Transcript available here.
- Habermas Forum by Thomas Gregersen; updated bibliography, news and literature on Habermas
- Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida