summary SCHOOL OF FRANKFURT AND CRITICAL THEORY
SCHOOL
OF FRANKFURT AND CRITICAL THEORY
“Critical
theory” stood as a weapon and code for the quasi-Marxist theory of
society developed by a group of interdisciplinary social theorists collectively
known as the Frankfurt School. The term Frankfurt School refers to the work of members of the Institute
for Social Research that was established in Frankfurt, Germany, in 1923 as the
first Marxist-oriented research centre affiliated with a major German
university. Max Horkheimer
became director of the institute in 1930, gathering around himself many
talented theorists, including Theodor W. Adorno,
Herbert Marcuse, Friedrich Pollock,
Erich Fromm,
Otto Kirchheimer, Leo Löwenthal,
Franz Leopold Neumann, Henryk Grossman,
Siegfried Kracauer, Alfred Sohn-Rethel, Walter Benjamin,
Jürgen Habermas, Claus Offe,
Axel Honneth,
Oskar Negt,
Alfred Schmidt, Albrecht Wellmer.
Under
Horkheimer, the institute sought to develop an interdisciplinary social theory
that could serve as an instrument of social transformation. The work of this
era was a synthesis of philosophy and social theory, combining sociology,
psychology, cultural studies, and political economy, among other disciplines.
In
a series of studies carried out in the 1930s, the Institute for Social Research
developed theories of monopoly capitalism, the new industrial state, the role
of technology and giant corporations in monopoly capitalism, the key roles of
mass culture and communication in reproducing contemporary societies, and the
decline of democracy and of the individual. Critical theory drew alike on
Hegelian dialectics, Marxian theory, Friedrich Nietzsche, Sigmund Freud, Max
Weber, and other trends of contemporary thought. It articulated theories that
were to occupy the centre of social theory for the next several decades.
Rarely, if ever, has such a talented group of interdisciplinary intellectuals
come together under the auspices of one institute. They managed to keep alive
radical social theory during a difficult historical era and provided aspects of
a neo-Marxian theory of the changed social reality and new historical situation
in the transition from competitive capitalism to monopoly capitalism.
Following Adolf Hitler's rise to power in
1933 and the subsequent pressures arising from the commencement of the second
(II) world war, the atmosphere became unconducive, the Institute left Germany
for Geneva,
before moving to New York City in 1935, where it
became affiliated with Columbia University. This exile to the
United States of America gave birth to Analytic
Philosophy against Continental
Philosophy. Some Analytic
Philosophers include Willard Van Orman Quine, Rudolf Carnap, G.E.
Moore, and Richard Rorty and so on. While Leo Lowenthal, Marcuse, Neumann, and
others worked for the U.S. government as their contribution to the fight
against fascism. Adorno and Horkheimer, meanwhile, moved to California, where
they worked on their collective book, Dialectic of Enlightenment, which discussed how reason and
enlightenment in the contemporary era turned into their opposites, transforming
what promised to be instruments of truth and liberation into tools of
domination. In their scenario, science and technology had created horrific
tools of destruction and death, culture was commodified into products of a
mass-produced culture industry, and democracy terminated into fascism, in which
masses chose despotic and demagogic rulers. Moreover, in their extremely
pessimistic vision, individuals were oppressing their own bodies and renouncing
their own desires as they assimilated and created their own repressive beliefs
and allowed themselves to be instruments of labour and war.
After
World War II, Adorno, Horkheimer, and Friedrich Pollock returned to Frankfurt
to re-establish the institute in Germany, while Lowenthal, Marcuse, and others
remained in the United States. In Germany, Adorno, Horkheimer, and their
associates published a series of books and became a dominant intellectual
current. At this time, the term Frankfurt
School became widespread as a
characterization of this group's version of interdisciplinary social research
and of the particular critical theory developed by them. They engaged in
frequent methodological and substantive debates with other social theories,
most notably "the positivism dispute" in which they criticized more
empirical and quantitative approaches to theory and defended their own more
speculative and critical brand of theory.
The
Frankfurt School eventually became best known for their critical theories of
"the totally administered society," or "one-dimensional
society," which analyzed the increasing power of capitalism over all
aspects of social life and the development of new forms of social control.
During the 1950s, however, there were divergences between the work of the re-established
institute and the developing theories of Fromm, Lowenthal, Marcuse, and others
who did not return to Germany, which were often at odds with both the current
and earlier work of Adorno and Horkheimer. Thus, it is misleading to consider
the work of various critical theorists during the post-war period as members of
a monolithic Frankfurt School. Whereas there was both a shared sense of purpose
and collective work on interdisciplinary critical theory from 1930 to the early
1940s, thereafter, critical theorists frequently diverged, and during the 1950s
and 1960s Frankfurt School as a term can really be applied only
to the work of the institute in Germany under Horkheimer and Adorno.
THE
AFTERMATH OF THE SCHOOL OF FRANKFURT
Two points ought to be
noted here:
Firstly, the
goal of the school of Frankfurt was a failure due to lack of dialogue. But this
lack of dialogue, Martin Buber corrected in his book ‘I and Thou.’
Secondly, this
school of Frankfurt also influenced the discourse on reason and religion
between Jurgen Habermas and Joseph Ratzinger in the book The Dialectics of Secularization: On Reason and Religion. This is
precisely because, Jurgen Habermas was an erudite member of the school of
Frankfurt.
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