Theodor W. Adorno - Stanford Encyclopedia of Philosophy

Theodor W. Adorno

First published Mon May 5, 2003; substantive revision Mon Oct 10, 2011

Theodor W. Adorno was one of the most important philosophers and social critics in Germany after World War II. Although less well known among anglophone philosophers than his contemporary Hans-Georg Gadamer, Adorno had even greater influence on scholars and intellectuals in postwar Germany. In the 1960s he was the most prominent challenger to both Sir Karl Popper's philosophy of science and Martin Heidegger's philosophy of existence. Jürgen Habermas, Germany's foremost social philosopher after 1970, was Adorno's student and assistant. The scope of Adorno's influence stems from the interdisciplinary character of his research and of the Frankfurt School to which he belonged. It also stems from the thoroughness with which he examined Western philosophical traditions, especially from Kant onward, and the radicalness to his critique of contemporary Western society. He was a seminal social philosopher and a leading member of the first generation of Critical Theory.

Unreliable translations hampered the initial reception of Adorno's published work in English speaking countries. Since the 1990s, however, better translations have appeared, along with newly translated lectures and other posthumous works that are still being published. These materials not only facilitate an emerging assessment of his work in epistemology and ethics but also strengthen an already advanced reception of his work in aesthetics and cultural theory.

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1. Biographical Sketch

Born on September 11, 1903 as Theodor Ludwig Wiesengrund, Adorno lived in Frankfurt am Main for the first three decades of his life and the last two (Müller-Doohm 2005, Claussen 2008). He was the only son of a wealthy German wine merchant of assimilated Jewish background and an accomplished musician of Corsican Catholic descent. Adorno studied philosophy with the neo-Kantian Hans Cornelius and music composition with Alban Berg. He completed his Habilitationsschrift on Kierkegaard's aesthetics in 1931, under the supervision of the Christian socialist Paul Tillich. After just two years as a university instructor (Privatdozent), he was expelled by the Nazis, along with other professors of Jewish heritage or on the political left. A few years later he turned his father's surname into a middle initial and adopted “Adorno,” the maternal surname by which he is best known.

Adorno left Germany in the spring of 1934. During the Nazi era he resided in Oxford, New York City, and southern California. There he wrote several books for which he later became famous, includingDialectic of Enlightenment (with Max Horkheimer),Philosophy of New Music, The Authoritarian Personality (a collaborative project), and Minima Moralia. From these years come his provocative critiques of mass culture and the culture industry. Returning to Frankfurt in 1949 to take up a position in the philosophy department, Adorno quickly established himself as a leading German intellectual and a central figure in the Institute of Social Research. Founded as a free-standing center for Marxist scholarship in 1923, the Institute had been led by Max Horkheimer since 1930. It provided the hub to what has come to be known as the Frankfurt School. Adorno became the Institute's director in 1958. From the 1950s stem In Search of Wagner, Adorno's ideology-critique of the Nazi's favorite composer; Prisms, a collection of social and cultural studies; Against Epistemology, an antifoundationalist critique of Husserlian phenomenology; and the first volume of Notes to Literature, a collection of essays in literary criticism.

Max Horkheimer: biographical data

1911		Finishes grammar school and starts vocational training in commerce. Befriends Friedrich Pollock
1914-1919		Works in his father's factory, participates in the First World War 1917/1918 and sits for his A-levels in 1919
1919-1922		Studies psychology and philosophy in Munich, Freiburg i.Br. and Frankfurt a.M. Receives his PhD in Frankfurt/Main under Hans Cornelius (1863-1947) with the title "Antinomie der teleologischen Urteislkraft". He befriends Felix Weill and Theodor W.Adorno.
1925		Habilitation in Frankfurt/Main. Title of thesis "Kants Kritik der Urteilskraft als Bindeglied zwischen theoretischer und praktischer Philosophie"
1926		Private lecturer in Frankfurt am Main. Marriage to Rosa Riekher
1930		Appointed professor for social philosophy
1931		Along with Erich Fromm and Herbert Marcuse Horkheimer he belongs to the co-founders of the Institute for Social Research in Frankfurt. He becomes director in 1931
1932-1939		Editor of "Zeitschrift für Sozialforschung"
1933		After the Institute for Social Research is closed by the National Socialists Horkheimer emigrates first to Switzerland
1934		Emigration to the US; here Horkheimer sets up again the Institute for Social Research at the Columbia University in New York
1937		Short visit to Europe; encounters Benjamin

Max Horkheimer - Stanford Encyclopedia of Philosophy

Max Horkheimer

First published Wed Jun 24, 2009

Max Horkheimer (1895–1973) was a leader of the so-called“Frankfurt School,” a group of philosophers and social scientists associated with the Institut für Sozialforschung(Institute of Social Research) in Frankfurt am Main. Horkheimer was the director of the Institute and Professor of Social Philosophy at the University of Frankfurt from 1930–1933, and again from 1949–1958. In between those periods he would lead the Institute in exile, primarily in America. As a philosopher he is best known (especially in the Anglophone world), for his work during the 1940s, including Dialectic of Enlightenment, which was co-authored with Theodor Adorno. While deservedly influential, Dialectic of Enlightenment (and other works from that period) should not be separated from the context of Horkheimer's work as a whole. Especially important in this regard are the writings from the 1930s, which were largely responsible for developing the epistemological and methodological orientation of Frankfurt School critical theory. This work both influenced his contemporaries (including Adorno and Herbert Marcuse) and has had an enduring influence on critical theory's later practitioners (including Jürgen Habermas, and the Institute's current director Axel Honneth).

• 1. Biography
• 2. Materialism and The Early Program of the Institute of Social Research
  • 2.1. Suffering and the Desire for Happiness
  • 2.2 Reason and Emancipation
  • 2.3 Critiques of Metaphysics and Science
  • 2.4 The Epistemology and Methodology of Interdisciplinary Research
• 3. “Traditional and Critical Theory”: Summation and Dissolution of the Early Program
• 4. The Critique of Reason and the Domination of Nature
  • 4.1 The Critique of Instrumental Reason
  • 4.2 The Domination of Outer and Inner Nature
  • 4.3 Sources of Emancipation
• 5. Late Work
• Bibliography
  • Primary Sources
  • Secondary and Other Sources
  
  
  
  
  

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  1. Biography

  Max Horkheimer was born into a conservative Jewish family on February 14, 1895, the only son of Moritz and Babette Horkheimer. A successful and respected businessman who owned several textile factories in the Zuffenhausen district of Stuttgart (where Max was born), Moritz Horkheimer expected his son to follow in his footsteps. Thus Max was taken out of school in 1910 to work in the family business, where he eventually became a junior manager. During this period he would begin two relationships that would last for the rest of his life. First, he met Friedrich Pollock, who would later become a close academic colleague, and who would remain Max's closest friend. He also met Rose Riekher, who was his father's personal secretary. Eight years Max's senior, a gentile, and of an economically lower class, Riekher (whom Max called “Maidon”)was not considered a suitable match by Moritz Horkheimer. Despite this, Max and Maidon would marry in 1926 and remain together until her death in 1969 (Wiggerschaus 1994, p. 41–44).
  
  In the spring of 1919, after failing an army physical, Horkheimer began studies at the University of Munich, and transferred to the University of Frankfurt a semester later. At Frankfurt he studied psychology and philosophy, the latter with the neo-Kantian philosopher Hans Cornelius. He also spent a year, on Cornelius's recommendation, studying in Freiburg with Edmund Husserl. After an abortive attempt at writing a dissertation on gestalt psychology, Horkheimer, with Cornelius's direction, completed his doctorate in philosophy with a dissertation titled The Antinomy of Teleological Judgment. Upon completion of the degree he was offered an assistantship under Cornelius, and thus definitively set off on an academic career rather than continuing in his father's business. In 1925 Horkheimer completed his Habilitation with a work titledKant's Critique of Judgment as a Link between Theoretical and Practical Philosophy, and took a position as Privatdozent, or lecturer, at Frankfurt. During this time he would lecture extensively on 18th and 19th Century philosophy, with his research interests moving more in line with Marxian themes (Wiggerschaus 1994, p. 44–47).
  
  

  

  Max Horkheimer (1895-1973) in 1930, the year
  he assumed directorship of the Institut für
   Sozialforschung (Institute for Social Research

  The most important moments of Horkheimer's early academic career would come in 1930. In July he was appointed Professor of Social Philosophy at Frankfurt, and in October made the director of theInstitut für Sozialforschung (Institute of Social Research). The Institute began as a Marxist study group started by Felix Weil, a one-time student of political science at Frankfurt who used his inheritance to fund an institution that would support his leftist academic aims. Along with Pollock (who also completed a doctorate in Frankfurt, writing on Marx), Horkheimer became acquainted with Weil, and took part in the activities of the Institute from the beginning. The Institute formally opened in 1924 under the direction of the Austrian Marxist scholar Carl Grünberg, who became ill quickly after taking the post. While Pollock was more closely associated with the Institute during the Grünberg period, he supported his friend for the directorship (on the early history of the Institute, see Jay 1996, ch. 1). On January 24, 1931, Horkheimer delivered his inaugural lecture for the chair of social philosophy and directorship of the Institute, titled “The Present Situation of Social Philosophy and the Tasks of an Institute for Social Research.” This lecture, and several essays written by Horkheimer in the early 1930s, would develop a conception of interdisciplinary social research that was meant to guide the activities of the institute during Horkheimer's tenure as director.
  
  This program was obstructed from the very beginning by social-political unrest. In the time between Horkheimer's being named Professor of Social Philosophy and director of the Institute in 1930, the Nazis became the second largest party in the Reichstag. In the midst of the violence surrounding the Nazis' rise, Horkheimer and his associates began to prepare for the possibility of moving the Institute out of Germany. Shortly after Hitler was named Chancellor in 1933, the Institute in Frankfurt was closed and its building seized by the Gestapo. Horkheimer was also relieved of his professorship and directorship in early 1933, and relocated to Geneva, where the Institute had opened a satellite office. In 1934 Horkheimer moved to New York, where one of Pollock's assistants had been negotiating an agreement for the Institute with the department of sociology at Columbia University. In July of 1934 Horkheimer accepted an offer from Columbia to relocate the Institute to one of their buildings. Having received American citizenship in 1940, Horkheimer would continue to live and work largely in New York until 1941, when he moved to the Los Angeles area. With the Institute splintering between New York and California, Horkheimer concentrated his energies on his own work, including the collaborative efforts with Theodor Adorno that produced Dialectic of Enlightenment.
  

Max Horkheimer: Thoughts on Religion

"Thoughts on Religion"

The concept of God was for a long time the place where the idea was kept alive that there are other norms besides those to which nature and society give expression in their operation. Dissatisfaction with early destiny is the strongest motive for acceptance of a transcendental being. If justice resides with God, then it is not to be found in the same measure in the world. Religion is the record of the wishes, desires, and accusations of countless generations.

But the more Christianity brought God's rule into harmony with events in the world, the more the meaning of religion became perverted. In Catholicism God was already regarded as in certain respects the creator of the earthly order, while Protestantism attributed the world's course directly to the will of the Almighty. Not only was the state of affairs on earth at any given moment transfigured with the radiance of divine justice, but the latter itself was brought down to the level of the corrupt relations which mark earthly life. Christianity lost its function of expressing the ideal, to the extent that it became the bedfellow of the state.

The productive kind of criticism of the status quo which found expression in earlier times as a belief in a heavenly judge today takes the form of a struggle for more rational forms of social life. But just as reason after Kant, even though it knows better, cannot avoid falling into shattered but nonetheless recurring illusions, so too, ever since the transition from religious longing to conscious social practices, there continues to exist an illusion which can be exposed but not entirely banished. It is the image of a perfect justice.

It is impossible that such justice should ever become a reality within history. For, even if a better society develops and eliminates the present order, there will be no compensation for the wretchedness of past ages and no end to the distress in nature. We are therefore dealing here with an illusion, the spontaneous growth of ideas which probably arose out of primitive exchanges. The principle that each one must have his share and that each one has the same basic right to happiness is a generalization of economically conditioned rules, their extension into the infinite. Yet the urge to such a conceptual transcendence of the possible, to this impotent revolt against reality, is part of man as he has been molded by history. What distinguishes the progressive type of man from the retrogressive is not the refusal of the idea but the understanding of the limits set to its fulfillment.

Horkheimer ve Frankfurt Okulu - Orhan Koçak'dan

HORKHEİMER VE FRANKFURT OKULU

 

 

 

 

 

 

"Felsefe, bir zamanlar işlevini yitirmiş, gününü doldurmuş olduğu düşünülen felsefe bugün hâlâ yaşamaktadır, çünkü onu gerçekleştirme fırsatı harcanmıştır. Felsefenin dünyayı yalnız yorumlamakla yetindiği ve gerçeklik karşısında boyun eğerek kendi kendini sakatladığı yargısı, bugün, dünyayı dönüştürme çabasının yenik düştüğü bir dönemde, ancak aklın yeni bir teslimiyetçiliği anlamına gelir"[1]. Max Horkheimer'in çalışma arkadaşı ve Frankfurt Toplumsal Araştırma Enstitüsü'nün ikinci yöneticisi T.W.Adorno'nun 1966'da yayımlanan Negatif Diyalektik'i bu sözlerle başlar. Adorno, burada, 1830'ların Sol Hegelcileri'nin "felsefeyi gerçekleştirme" çağrılarına ve Marx'ın Feuerbach üzerine 11. tezine kederli bir gönderme yaparken, Frankfurt Okulu'nun kendi yazgısını da özetler gibidir; dünyayı değiştirme çabaları yenik düştü, şimdi bir kez daha anlamak gerekiyor onu.

Frankfurt Okulu - Callinicos'dan

1923 yılında Okukun kuruluşuna yol açan "Çalışma Haftası"na katılan grup:  Friedrich Pollock, Georg Lukacs, Felix Weil, Karl Wittfogel, Rose Wittfogel, Christiane Sorge, Karl Korsch

Umutsuz eleştiri: Frankfurt Okulu

 

Parsonscu sosyoloji 1950'li ve 1960'lı yıllarda büyük bir uluslararası etki yarattı. Alvin Gouldner altmışların sonunda şöyle yazar: "Parsons, herhangi bir ulusun bir akademik sosyologundan daha çok dünya şahsiyetidir."⁵⁹ Statüsü hiç kuşkusuz bir bakıma ABD'nin uluslararası devlet sisteminde öncü güç olarak yeni elde ettiği konumunun bir sonucuydu. Ayrıca, yüzyılın ortalarından itibaren, geniş ve zengin Amerikan üniversite sistemi Batı entelektüel yaşamı üzerinde artan bir çekim gücü yaratmaya başladı (yine de paradoksal olarak bu çoğunlukla ithal edilen kuramların geliştirilmesi biçimini aldı). Her durumda Parsons'un modernliğin yörüngesine ilişkin temel olarak iyimser görüşü, beklenmedik bir zenginlik ve istikrar yaşayan toplumların gerçek deneyimlerinden destek bekleyebilirdi.

Frankfurt Okulu Binası

Ön Cephe

The Frankfurt School is so-named, unsurprisingly, as it was based at the University of Frankfurt. Members of the Frankfurt School were not part of an official organisation as such, but were all based at, or had affiliation with, the Institute for Social Research at the university. The institute was founded in 1923 and the most notable work of the school was completed over the next couple of decades. Many of the Frankfurt School theorists were Jewish and although the rise of the Nazi Party in Germany did not directly affect their theories it did cast a shadow over the institute. As a result the members considered moving out of the country.





Ön cephe

 

 

Okulun 2000'lerdeki görünümü

 

 

Okulun 2000'lerdeki görünümü