Albert's Style of Writing and Criticizing
Albert's plea is for critical rationalism. He avoids solemn preaching in favor of serious, serene discussion with people of different faith and thinking. While Popper always warned not to follow one's opponent into the mire, Albert follows them into their favored field of thinking on their own terms. So he criticized Heidegger's "being in the abyss" ("Sein im Ab-Grund"), Gadamer's "horizons melting together", Habermas's "consensual theoretical truth in the ideal discourse", Karl-Otto Apel's transcendental arguments, the theologian Hans Küng's "absolute-relative, this-life-and-hereafter, transcendental-immanent, allconcerning-allcontrolling most real reality in the very heart of things". Hans Albert meticulously follows their arguments to uncover:
- undiscovered premises
- new and often fatal consequences
- new and often better alternatives.
Underlying suppositions and injunctions of Albert's method are:
- Only if all alternatives to critical rationalism are untenable may one live with critical rationalism.
- There is value in keeping an open mind and learning from discussion. Other people may be right; thus give credit to their thinking.
- One should keep away from solemn gravity.
- One should avoid the moralising know-it-all but not conceal one's preferred way of life.
Read more about this topic: Hans Albert
Famous quotes containing the words albert, style, writing and/or criticizing:
“It ain’t home t’ ye, though it be the palace of a king,
Until somehow yer soul is sort o’ wrapped round everything.”
—Edgar Albert Guest (1881–1959)
“To write well, to have style ... is to paint. The master faculty of style is therefore the visual memory. If a writer does not see what he describes—countrysides and figures, movements and gestures—how could he have a style, that is originality?”
—Rémy De Gourmont (1858–1915)
“Life.—No, I’ve nothing to teach you about it for the moment. May be writing about it another week.”
—E.M. (Edward Morgan)
“What is clear is that Christianity directed increased attention to childhood. For the first time in history it seemed important to decide what the moral status of children was. In the midst of this sometimes excessive concern, a new sympathy for children was promoted. Sometimes this meant criticizing adults. . . . So far as parents were put on the defensive in this way, the beginning of the Christian era marks a revolution in the child’s status.”
—C. John Sommerville (20th century)