To do so, I firstly present a general map of the different forms of social critique. Specifically, I intend to offer a reinterpretation of the colonisation of lifeworld thesis in light of a specific reading of critique of ideologies by showing that this thesis can be interpreted, with the appropriate precautions, as a case of a critique of ideologies. The aim of this paper is, therefore, to analyse the role that critique of ideologies plays within Habermas’ Critical Theory. ![]() Although the return of the critique of ideologies to current social philosophy does not typically take Habermas’ contribution to Critical Theory into account, given that Habermas always suspected the possibility of talking about “false consciousness” from an epistemologically privileged position, I believe that a deep analysis of his thought could shed light on the connections between the theory of communicative action and critique of ideologies. This discourse has resurfaced with renewed urgency, and in a more or less unexpected way, after the gradual withdrawal of Critical Theory from Marxist origins, a particular form of critique that we call “critique of ideologies”. ![]() ![]() This pivot to philosophical reflection has triggered stimulating debate about the current meaning of “critique” among the critical theorists close to Frankfurt tradition. Without abandoning its traditional study areas, namely institutions, social practices, and its pathological developments, Critical Theory turns, so to speak, towards itself by operating an interesting shift from critique of society to the social philosophy of critique (Boltanski and Honneth, 2009 Celikates, 2006). Although this gesture runs through the whole history of philosophy, it has in recent times reached a truly astounding level of stylisation in the social philosophy field, particularly extensive within the so-called Critical Theory of society. In a gesture of self-reflection that is certainly absent in many other disciplines, philosophy thematises itself as a field of study of philosophy itself. One of the most characteristic features of philosophical activity is its uninterrupted introspection. Lastly, I confront these two levels of critique with the form of critique of ideologies analysed in the first point and conclude that we can refer to the second level as a case of a critique of ideologies. Secondly, I briefly state Habermas’ diagnosis on the colonisation of lifeworld by differentiating the two levels of critique which are, in my view, contained within the theory of communicative action: critique as the discursive redemption of validity claims by participants and critique as an observer’s social diagnosis. To do so, I firstly present a brief general map of the different forms of social critique present today in social philosophy by placing special emphasis on the critique of ideologies. I offer a reinterpretation of the thesis of colonisation of lifeworld in light of a specific reading of the critique of ideologies, trying to show that this thesis can be interpreted as a case of critique of ideologies. It focusses on ideologies within school and education, and their relation to social pathologies, such as radicalization, nationalism, and exclusion, as well as to current, critical debates on identity politics.This paper analyses the role that the critique of ideologies plays within Jürgen Habermas’ Critical Theory. This module presents critical sociological theories as a foundation for the analysis of knowledge, education and modernity.
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