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William Rehg, Insight and Solidarity: The Discourse Ethics of Jürgen Habermas (Berkeley: University of California Press, 1994), 186. â•‡ Benhabib, “The Generalized and the Concrete Other,” 158, 186; my emphasis. â•‡ Benhabib, “The Generalized and the Concrete Other,” 159. â•‡ Benhabib, “The Generalized and the Concrete Other,” 165, 189. â•‡ Benhabib, “The Generalized and the Concrete Other,” 164. â•‡ Benhabib, “Feminism and the Question of the Postmodern,” in Situating the Self, 227. â•‡ Benhabib, “The Debate over Moral Theory Revisited,” in Situating the Self, 187.
Gil Anidjar (New York: Routledge, 2002), 248. â•‡ In contrast to some readers, I will argue throughout this study that whatever its terminological and conceptual shifts, there is more continuity than discontinuity in Habermas’s decades-long project. Particular emphasis will be placed on Habermas’s dualistic account of human reason, which has in my view underlain the basic philosophical itinerary and trajectory of his thinking over the years. â•‡ Jürgen Habermas and Giovanna Borradori, “Fundamentalism and Terror—A Dialogue with Jürgen Habermas,” in Philosophy in a Time of Terror, 40.
The present chapter considers Derrida’s effort to disarticulate the distinction between our symmetrical and asymmetrical moral obligations, and thereby displace the question of care morality outside the ratiocinative confines of Habermas’s communications theory. To this end, I foreground the key Derridean tropes of gift giving, friendship, and hospitality. ” In view of this reading of Levinas, I argue that Iris Marion Young is correct to characterize the moral standpoint of deconstruction as “asymmetrically reciprocal,” but dispute Young’s contention that Derrida has forged a fruitful alliance between the orientations of communicative reciprocity and asymmetrical care.