Mirror Sites:
CSUDH - Habermas - UWP

California State University, Dominguez Hills
University of Wisconsin, Parkside
Soka University Japan - Transcend Art and Peace
Created: March 3, 2002
Latest Update: March 7, 2002
jeannecurran@habermas.org
takata@uwp.edu

Trying your own explication de texte
with another paragraph from Seyla Benhabib

Copyright: Jeanne Curran and Susan R. Takata and Individual Authors, March 2002.
"Fair use" encouraged.

Explain this paragraph, linking it conceptually to our discussions:

" What I propose is a procedural reformulation of the universalizability principle along the model of a moral conversation in which the capacity to reverse perspectives, that is the willingness to reason from the others' point of view, and the sensitivity to hear their voices is paramount."

Consider:

1. What's a procedural reformulation?

   Consider reinterpretation of traditional theories as the Sittlichkeit (structural context) changes.

2. What do you suppose Benhabib means by "a moral conversation?"

   Consider conversation as different from disputation or argument.

3. How is Benhabib interpreting good faith here?

   Consider the reversing of perspectives. Can we relate that process to the process of using our skills to aid the Other in the explanation of the Other's validity claim?

4. How does Benhabib define good faith?

   Consider both capacity and willingness. And consider whether or not Benhabib seems to consider the use of our own reasoning skills, as I do, in the interest of the Other's claim, essential to her reinterpretation of universalism.

5. Benhabib considers the sensitivity and mutuality of listening in good faith to others paramount. Paramount to what?

   Consider the result if we do not listen in good faith. What happens? We deny someone's Sittlichkeit (situatedness), and in doing so deny them the validity of their reality, don't we?

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