在「現代」（Modern）與「後現代」（Postmodern）的爭論中，「邏各斯」（Logos）的問題是其中重要因素之一。後現代學者對「理性」（Reason）抱持悲觀的態度，認為西方邏各斯的傳統，在理性的基礎下，追求知識的普遍性、客觀性的態度，可能導致「歐洲中心主義」、「理性中心主義」、「一元中心主義」的危機，而忽略對「他者」（Other）的存在。希望以美學來取代理性傳統的地位，企圖以熱情的酒神戴奧尼斯（Dionysus）的精神取代太陽神阿波羅（Apollo）的理性傳統。 後現代對理性所有的質疑， 哈伯瑪斯（Jurgen Habermas）仍肯定現代化的合法性，認為現代性乃是「一未完成的計畫」，對治現代化工具理性過度膨脹的流弊，應回溯到啟蒙時代，回溯到西方理性的傳統所影響的近代主體主義，尤其肯定黑格爾之「主體性」（Subjektivitat）、「個體性」（Individuum）原則。藉由對現代化正當性的肯定，透過主體的自我反省能力，人類能在韋伯言下「工具理性」（instrumental rationality）所導致異狀態中解放，在理想情境中，用溝通理性重建人與人之間的共識（consensus）。

In the conflict between "modernity" and "postmodernity"the logos problem is one of the most important matters of discussion. The representatives of postmodern thought show a rather pessimistic attitude towards reason. In their opinion the Western logos tradition could favour "Eurocentrism" as well as "Rationalism" and "Monism" as in this concept generality and objectivity are seen as subordinate to reason-based knowledge, and the result could be the neglecting of "other" concepts. In postmodern thought, however, the traditional position of reason is replaced by "aesthetics", the spirit of Apollo, the ancient God of the Sun, by that of Dionysus, the fervent God of Wine. As regards the postmodern doubt of reason, Juergen Habermas explicitly defends Ratio as the legitimacy of modernity. According to him Modernity is an "unfinishedproject". To avoid the problem of overstressing instrumental rationality he demands to go back to En1ightenment and to modern subjectivism which were influenced by the Western tradition of reason. He refers specially to Hegel's principles of "Subjectivity" and "Individual". By approving of the right of Modernization and by the self-reflection of the subject man could free himself from alienation, which according to Weber had been caused by instrumental reason. In Haberm's, vision of an ideal situation, consensus between all men could be reached by communicational rationality.