Gunnar Skirbekk

På bakgrunn av omfattande diskusjonar m.a. i filosofimiljøet ved Universitetet i Bergen på 1960- og 1970-talet har Gunnar Skirbekk arbeidt med kollegaer i inn- og utland med å utvikle ein filosofisk tenkemåte som kombinerer kontekst-pragmatiske tenkeformer som hos den seine Wittgenstein, der ein arbeider med eksempel-baserte føresetnadsanalysar, t.d. med såkalla «absurditetsargument», og transcendental-pragmatiske tenkeformer som hos Apel og den tidlege Habermas, der ein arbeider refleksivt med universelle føresetnader for grunnleggjande talehandlingar, t.d. i vitskapleg forsking og seriøs diskusjon. Jf diskusjonsboka «Die pragmatische Wende: Sprachspielpragmatik oder Transzendentalpragmatik?», red. Dietrich Böhler, Tore Nordenstam og Gunnar Skirbekk, Suhrkamp 1986. Den tenkemåten som Skirbekk forsvarar, blir gjerne omtala som «transcendental prakseologi» eller «modernitetens prakseologi» (tysk boktittel, Praxeologie der Moderne). Poenget er, kort sagt, eit forsvar for ulike variantar av situert og forpliktande gyldigheit, med brodd både mot (postmodernistisk) relativisme og (scientistisk) dogmatikk. Jf t.d. artikkelen «Contextual and Universal Pragmatics: Mutual Criticism of Praxeological and Transcendental Pragmatics», i Philosophy Beyond Borders. An Anthology of Norwegian Philosophy, red. Ragnar Fjelland et al., 1997, på kinesisk 1999, revidert utgåve 2016.

Themes and projects

Existentialism: the problem of evil and a search for universally valid principles, in a post-WWII-setting. Nihilisme? Eit ungt menneskes forsøk på å orientere seg, 1958;  Nihilism? A Young Man’s Search for Meaning, 1972. Literary essays in Ord, 1984, and Undringa, 2002.

Praxeology: case-oriented studies of what is necessarily (and most often ‘tacitly’) presupposed in basic human acts of different kinds; early Heidegger versus late Wittgenstein. Praxeology. An Anthology, ed./co-auth., 1983.  

Theory of Truth: first, Heidegger’s theory of truth, in a critical analytic perspective, Dei filosofiske vilkår for sanning, 1966, Truth and Preconditions. An Interpretation of Heidegger’s Theory of Truth, 1970; later, by the pragmatic turn, focusing on arguments in public reasoning and self-reflection, both as to universality and contextuality (in between Apel, Habermas, and late Wittgenstein), e.g. Rationality and Modernity. Essays in Philosophical Pragmatics, 1993; Wahrheitstheorien, ed./co-auth., 1977; “Wahrheit und Begründung. Überlegungen zu epistemischen Begriffen und Praktiken“ in Reflexion und Verantwortung, co-ed./co-auth., 2003.

Transcendental Pragmatics, conceived melioristically, focusing on improvement, in critical self-reflection, public reasoning, and ‘thinking through examples’, e.g. by ‘arguments from absurdity’. Mutual learning-processes and mutual recognition as fallible and reasonable human beings, by discursive will-formation. E.g. Rationality and Modernity. Essays in Philosophical Pragmatics, 1993; Timely Thoughts. Modern Challenges and Philosophical Responses: Contributions to Inter-Cultural Dialogues, 2007; “On the Advantage and Disadvantage of Transcendental Pragmatics for Life. A historical perspective on the late Frankfurt School (Apel, Habermas, Wellmer)”, 2016.

Political theory: neo-marxism, alienation, critique of ideology, Nymarxisme og kritisk dialektikk, 1970; Er ideologiane døde? ed./co-auth., 1970. The notion of a Welfare State under difficult conditions, “The Idea of a Welfare State in a Future Scenario of Great Scarcity”, in The Rationality of the Welfare State, 1996: 28-54; updated version, Ideen om ein velferdsstat under vanskelege vilkår, 2015. The notion of citizenship in modern democracies haunted by multiple and complex crises. Personal autonomy (Mündigkeit) as a regulative idea. E.g. Krise og medansvar (Crisis and co-responsibility), 2016.

Eco-philosophy: Marxism and ecology, “Marxisme et écologie”, Esprit 11/1974, English version in The Greening of Marxism, 1996: 129-136. Science and ecology, “Technological expertise and global ethics in an age of scientization and ecological crisis”, Timely Thoughts, 2007. Capitalism and ecology, The Commercial Ark, co-ed./co-auth., 1992, The Notion of Sustainability, ed./co-auth., 1994, Økonomi, økologi, etikk, 1999. Ethical gradualism, in Deutsche Zeitschrift für Philosophie 31/1995; revised English version, “Ethical Gradualism, beyond Anthropocentrism and Biocentrism?” in Environment, Embodiment, and Gender, 2005: 149-177.

Philosophy of the sciences and the humanities: Objektivitetsproblemet i vitskapane, ed./co-auth., 1984. Vit og vitskap, 1998. Vitskapsteori – positive eller kritisk? 2004. “A crisis in the humanities?”, Timely Thoughts, 2007.  At Senter for vitskapsteori (Center for the studies of the sciences and the humanities), when it was established at the University of Bergen in 1987, there was a research project (financed by the Norwegian Research Council) called “Modernitet – differensiering og rasjonalisering” (Modernity – differentiation and rationalization, in a Weberian sense). See next theme:

Theory of Modernization, conceived in terms of development of different scientific/scholarly and practice-based forms of rationality and ‘tacit knowing’ (not merely instrumental rationality, but also interpretive and argumentative rationality), historically situated in decisive actors, institutions, and collective experiences. A focus on general modernization processes, but also on special ones – e.g. in Scandinavia: Multiple Modernities. A Tale of Scandinavian Experiences, 2011 (Norwegian version Norsk og moderne, 2010). These countries are characterized by general trust, rule of law, and a general and generous welfare state – how come? (Cf Francis Fukuyama’s ideal: “getting to Denmark!”) Also, in a modern world: general pathologies and challenges; imbalance between institutions; imbalance between institutions and their cultural preconditions; globalized, technology-based capitalism, with ecological challenges, and mass migration. Also in Krise og medansvar, 2016.

History of Western Thought: A history of philosophy from ancient Greece to the twentieth century, with special emphasis on the history of the sciences and the humanities and on political thinking. English version, A History of Western Thought, 2000, together with Nils Gilje. Available in 17 languages. Norwegian original, Filosofihistorie, first version 1970, 8^th edition 2007.

Freedom of expression: its justification and challenges, Vit og vitskap, 1998: 88-128. Member of the Norwegian commission for the revision of § 100 (on freedom of expression) in the Norwegian Constitution (1993-1996). Freedom of expression as a precondition for science and democracy, not merely a “western value”. E.g. “On the normative foundation of the freedom of expression: the same freedom for all expressions?” in I første, andre og tredje person. Festskrift for Audun Øfsti, 1999: 319-326. “Ytringsfridom i ei globalisert verd. Med striden om Muhammed-teikningane friskt i minne: korleis kan vi grunngje rettsprinsippet om ytringsfridom i eit globalisert verdssamfunn? ” Årbok for Det norske videnskaps-akademi 2007:266-282.

Religion: the problem of evil in monotheism (Judaism, Christianity, Islam) and its theological and practical implications (cf Nihilism? 1958). The inherent need for an open and enlightened critique of religion. The need to avoid unintended blasphemy among strong believers without cultural enlightenment. E.g. Herausforderungen der Moderne aus wissenschaftsphilosophischer Sicht, 2012. Challenges caused by a politicization of religion, without the moderating virtues of cultural enlightenment (be it in the Middle East or the Mid-West); especially in cases of “half-modernization” in terms of modern weaponry and means of communication and premodern mentalities and actions (as in ISIL and Boko Haram). Krise og medansvar, 2016: 67-120. Religion i moderne samfunn, 2021.

Crisis in the modern world: The modern world is in crisis, a double crisis, as it were: at the factual level, with various challenges that tend to interact and reinforce each other, and at the epistemic level, where no single science or expertise alone can grasp the complexity of what is going on. In this publication, such basic epistemic challenges are addressed, critically and constructively; and in this perspective four current cases are discussed and assessed, such as the United Nations Agenda 2030 for sustainable development. On this background, some proposals for epistemic and institutional improvements are considered. Cp. Gunnar Skirbekk, Epistemic Challenges in a Modern World.  From “fake news” and “post truth” to underlying epistemic challenges in science-based risk-societies. LIT Verlag, Zeitdiagnose, Zürich 2019.