Martin Beck Matuštík
Biographic Data
| ID | 282854 |
|---|---|
| NAME | Martin Beck Matuštík |
| GIVEN NAMES | Martin Beck |
| FAMILY NAME | Matuštík |
| SIGNATURE | MATUŠTÍK M B |
| AFFILIATIONS | Philosophy Department, Purdue University, West Lafayette, IN, USA |
| ORCID | 0000-0002-5232-1266 |
| VERIFIED | Yes |
| TOTAL WORKS | 11 |
| TOTAL CITATIONS | 1 |
| AUTHOR COUNT | 11 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 1998 |
| LATEST PUBLICATION YEAR | 2021 |
| H-INDEX | 1 |
Which Axial Age, whose rituals? Habermas and Jaspers on the ‘spiritual’ situation of the present age
Can we keep relying on sources of values dating back to the Axial Age, or do cognitive changes in the present age require a completely new foundation? An uncertainty arises with the crisis of values that can support the human in the age of artificial intelligence. Should we seek contemporary access points to the archaic origins of the species? Or must we also imagine new Anthropocenic-Axial values to reground the human event? In his most recent w…
Rituals and Algorithms: Genealogy of Reflective Faith and Postmetaphysical Thinking
What happens when mindless symbols of algorithmic AI encounter mindful performative rituals? I return to my criticisms of Habermas’ secularising reading of Kierkegaard’s ethics. Next, I lay out Habermas’ claim that the sacred complex of ritual and myth contains the ur-origins of postmetaphysical thinking and reflective faith. If reflective faith shares with ritual same origins as does communicative interaction, how do we access these archaic ritu…
Critical Trauma Studies: Understanding Violence, Conflict and Memory in Everyday Life
Trauma is a universal human experience. While each person responds differently to trauma, its presence in our lives nonetheless marks a continual thread through human history and prehistory. In Critical Trauma Studies, a diverse group of writers, activists, and scholars of sociology, anthropology, literature, and cultural studies reflects on the study of trauma and how multidisciplinary approaches lend richness and a sense of deeper understanding…
Becoming human, becoming sober
Identity or Roots, Idol or Icon: Exploration of a New Critical Theory of Race
What does race add to class, as both are secular social categories? The difficulties of invidious nationalism and the conservation of races that would not foment holy wars of terror persist for both secular or postsecular theorists. Postsecular thinkers are in a stronger position than a secular theorist to challenge religiously inflected social integrations, invidious nationalism, and fundamentalism. Unmasking them as social formation proffers an…
Habermas’ turn
How a thinker comes to adopt or change a view may be regarded as either a strictly theoretical or biographical issue. First, looking backward at my completed philosophical-political profile of Habermas, I elucidate how biographical methodology can yield a coherent yet dynamically evolving profile rather than a static portrait. Second, examining Habermas’ thinking after 2000, the year my published biography of him ends, I venture a biographical-ph…
Singular Existence and Critical Theory
Two questions were addressed to my existential biography of Habermas: Is my use of existential categories to discuss his theory compatible with his recovery of the publicity of facts and norms? Can I concede a secular reading of anamnestic solidarity to Habermas and retain this conception to sustain a Benjaminian-Kierkegaardian openness of history? The best answer would be to reprint Habermas's astonishing autobiography from Kyoto (his thank you …
How 'Unfinished' should the Project of Humanism be
Existential Social Theory After the Poststructuralist and Communication Turns
Fragments from the Future: Remembering the Impossible
What Does Critical Theory Have to Do with It: In Retrospect and Prospect
Rituals and Algorithms: Genealogy of Reflective Faith and Postmetaphysical Thinking
What happens when mindless symbols of algorithmic AI encounter mindful performative rituals? I return to my criticisms of Habermas’ secularising reading of Kierkegaard’s ethics. Next, I lay out Habermas’ claim that the sacred complex of ritual and myth contains the ur-origins of postmetaphysical thinking and reflective faith. If reflective faith shares with ritual same origins as does communicative interaction, how do we access these archaic ritu…
What Does Critical Theory Have to Do with It: In Retrospect and Prospect
Fragments from the Future: Remembering the Impossible
Existential Social Theory After the Poststructuralist and Communication Turns
How 'Unfinished' should the Project of Humanism be
Singular Existence and Critical Theory
Two questions were addressed to my existential biography of Habermas: Is my use of existential categories to discuss his theory compatible with his recovery of the publicity of facts and norms? Can I concede a secular reading of anamnestic solidarity to Habermas and retain this conception to sustain a Benjaminian-Kierkegaardian openness of history? The best answer would be to reprint Habermas's astonishing autobiography from Kyoto (his thank you …
Identity or Roots, Idol or Icon: Exploration of a New Critical Theory of Race
What does race add to class, as both are secular social categories? The difficulties of invidious nationalism and the conservation of races that would not foment holy wars of terror persist for both secular or postsecular theorists. Postsecular thinkers are in a stronger position than a secular theorist to challenge religiously inflected social integrations, invidious nationalism, and fundamentalism. Unmasking them as social formation proffers an…
Habermas’ turn
How a thinker comes to adopt or change a view may be regarded as either a strictly theoretical or biographical issue. First, looking backward at my completed philosophical-political profile of Habermas, I elucidate how biographical methodology can yield a coherent yet dynamically evolving profile rather than a static portrait. Second, examining Habermas’ thinking after 2000, the year my published biography of him ends, I venture a biographical-ph…
Becoming human, becoming sober
Critical Trauma Studies: Understanding Violence, Conflict and Memory in Everyday Life
Trauma is a universal human experience. While each person responds differently to trauma, its presence in our lives nonetheless marks a continual thread through human history and prehistory. In Critical Trauma Studies, a diverse group of writers, activists, and scholars of sociology, anthropology, literature, and cultural studies reflects on the study of trauma and how multidisciplinary approaches lend richness and a sense of deeper understanding…
Rituals and Algorithms: Genealogy of Reflective Faith and Postmetaphysical Thinking
What happens when mindless symbols of algorithmic AI encounter mindful performative rituals? I return to my criticisms of Habermas’ secularising reading of Kierkegaard’s ethics. Next, I lay out Habermas’ claim that the sacred complex of ritual and myth contains the ur-origins of postmetaphysical thinking and reflective faith. If reflective faith shares with ritual same origins as does communicative interaction, how do we access these archaic ritu…
Which Axial Age, whose rituals? Habermas and Jaspers on the ‘spiritual’ situation of the present age
Can we keep relying on sources of values dating back to the Axial Age, or do cognitive changes in the present age require a completely new foundation? An uncertainty arises with the crisis of values that can support the human in the age of artificial intelligence. Should we seek contemporary access points to the archaic origins of the species? Or must we also imagine new Anthropocenic-Axial values to reground the human event? In his most recent w…
Philosophy (9 works) · Philosophy (7 works) · Epistemology (6 works) · Sociology (6 works) · Critical Theory and Philosophy (4 works) · Law (4 works) · Political science (4 works) · Psychology (4 works) · Law (3 works) · Aesthetics (2 works)