The main trend in contemporary philosophy is the so-called linguistic turn or the turn to the paradigm of intersubjectivity. Jürgen Habermas in particular has showed the various forms of the paradigm shift in the areas of modern philosophy and human sciences. Habermas' own approach is connected with the deeply rooted discussion on the modern concept of subjectivity and its central role in traditional European philosophy which he describes notoriously in terms of the philosophy of subjectivity Modern philosophy has given a most central place to the notion of the knowing, acting and (self-) conscious subject. Knowledge, moral action and consciousness of oneself and objects in the world are constituted through the activity of this very subjectivity. This leads to metaphysics so that subjectivity itself must be understood to be the transcendental entity that precedes every act of knowing and doing. Self-consciousness is thus the foundation for the genesis of autonomous individuals and even of social life forms, yet remaining itself rigorously in the peculiar position described transmundane. Basically, this leads to a dualism of mind and body which eventually takes shape as a way of thinking that lets us at the end believe in the total self-empowerment and self-preservation of an individual subject. This dualism can only be surpassed by giving language a central role in the sense of mutual intersubjectivity. The concepts of humanity, rationality, autonomy and language are very closely tied together and language, and not self-consciousness, itself becomes the source of our existence. Subjectivity as such can be understood as a by-product of intersubjectivity. In the philosophy of education, traces can be found of the line of argument developed by Habermas. Total neglect and ignorance for the critique against Habermas is characteristic of the attempts to promote the linguistic turn. Especially the work by Henrich, one of the most prominent philosophers in the contemporary continental philosophical landscape and the main opponent of Habermas, seem to be unknown. He argues that Kantian and post-Kantian philosophy had a more sophisticated concept of subjectivity than Habermas suggests. Secondly, every attempt to reduce subjectivity into intersubjectivity leads itself to unsolved problems of conceptual and logical nature. Thirdly, a new theory of subjectivity must be outlined such that reflects the complexity and certain irreducibility of subjectivity, yet does not give it the status of the basic principle of philosophy, but sees how subjectivity and intersubjectivity share the same origin in human existence.

Methods used in this research are philosophical inquiry and conceptual analysis.

This paper addresses the following themes: - The project of the linguistic turn and the critiques against the philosophy of subjectivity - Discussion inspired by Habermas on the philosophy of education - The renewed philosophy of subjectivity outlined by Henrich - Possible application of the philosophy of subjectivity to the philosophy of education in a such way that the continental concept of Bildung can be understood in an appropriate way. Bildung refers to the process that arises from the conflicts between the tendencies in our conscious life, according to which we reflect ourselves at the same time as subjects (Subjekt) and persons (Person).