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The article discusses Rahel Jaeggi's book "Fortschritt und Regression" and her processual account of progress. Jaeggi argues that progress is a cumulative process of problem-solving and experimentation, while regression is a systematic blocking of this process. She rejects the idea that progress depends on a prior understanding of what is good or right, and instead sees progress as the progressive resolution of social problems. Jaeggi also explores the relationship between moral progress and social change, emphasizing the importance of broader social contexts. Overall, her approach offers a nuanced understanding of progress and regression in critical social theory. The article acknowledges Jaeggi's contribution to the understanding of progress in critical social theory, while also raising some challenges to her approach. [Extracted from the article]

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Copyright of Recerca is the property of Universitat Jaume I and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recerca is the property of Universitat Jaume I and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents the sources and definitions of the concepts «system» and «lifeworld», emphasizing how the colonization of the lifeworld by the system appears as a pathological process, in the presence of which a critical stance must be maintained. Facing the increase of the systemic complexity, it is necessary to ensure the symbolic reproduction of the lifeworld through communicative action. Although we share with Habermas the meaning of his critique of the colonization, we present some objections to the dichotomous opposition of both spheres, inasmuch as it confers the economical and administrative systems with an ontological status that ultimately safeguards them from any possible critique. [ABSTRACT FROM AUTHOR]

Copyright of Ideas y Valores is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this paper is to discuss whether the concept "soft naturalism" used by Habermas to define his explanation of freedom and moral consciousness is compatible with his earlier thought. To do so, it will be showed a chronological view of Habermas's arguments against scientism, secondly Habermas's traditional explanation of moral consciousness will be outlined, and finally it will be argued that this explanation is incompatible with the position of "soft naturalism". [ABSTRACT FROM AUTHOR]