Journal articles: 'Frankfurt school of sociology'

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Swingewood, Alan, Tom Bottomore, and Helmut R. Wagner. "The Frankfurt School." British Journal of Sociology 36, no. 4 (December 1985): 640. http://dx.doi.org/10.2307/590349.

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Sznaider, Natan. "The other Frankfurt school." Distinktion: Journal of Social Theory 20, no. 2 (December 20, 2018): 222–30. http://dx.doi.org/10.1080/1600910x.2018.1544576.

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Gunderson, Ryan. "Environmental sociology and the Frankfurt School 1: reason and capital." Environmental Sociology 1, no. 3 (June 26, 2015): 224–35. http://dx.doi.org/10.1080/23251042.2015.1054022.

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Bogner, Artur. "Elias and the Frankfurt School." Theory, Culture & Society 4, no. 2-3 (June 1987): 249–85. http://dx.doi.org/10.1177/026327687004002004.

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Thomassen, Bjørn. "Stadier på sociologiens vej. Søren Kierkegaard og samfundsvidenskaberne." Dansk Sociologi 26, no. 3 (September 2, 2015): 79–100. http://dx.doi.org/10.22439/dansoc.v26i3.5055.

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Denne artikel skitserer Kierkegaards indflydelse på sociologien i det 20. århundrede. Med udgangspunkt i den ungarske sociolog Arpad Szakolczais metodiske begreb om sociologiens ”baggrundsfigurer”, argumenteres det, at Kierkegaard ofte har udøvet en ”skjult”, men afgørende indflydelse på en lang række tænkere inden for den klassiske sociologi, såsom Simmel, Mannheim, Weber, Adorno og Frankfurterskolen. I forlængelse heraf argumenteres det, at Foucaults sene forfatterskab udviklede sig i en intim dialog med Kierkegaards skrifter. Derfor bør Kierkegaard også anerkendes som en nøglefigur for den kritiske teori. Artiklen har som overordnet mål at klargøre Kierkegaards relevans for den sociologiske teoridannelse og den nutidige samfundsforståelse. ENGELSK ABSTRACT: Bjørn Thomassen: Stages on Sociology’s Way: Søren Kierkegaard and the Social Sciences The aim of this article is to ascertain Kierkegaard’s relevance for sociological theory formation as well as diagnostic understandings of contemporary society. The article surveys Kierkegaard’s influence on sociology in the 20th century. Drawing on the Hungarian sociologist Arpad Szakolczai’s methodological concept of ”background figures”, it argues that Kierkegaard has often exercised a ”hidden” but decisive influence on a series of thinkers in classical sociology, including Simmel, Mannheim, Weber, Adorno and the Frankfurt school. The article also argues that Foucault’s late authorship developed in an intimate dialogue with Kierkegaard’s writings. For these reasons, Kierkegaard must also be recognized as a key figure for critical theory. Keywords: Kierkegaard, Mannheim, Simmel, Weber, Foucault, critique.

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McLaughlin, Neil, and C. Fred Alford. "Levinas, the Frankfurt School and Psychoanalysis." Canadian Journal of Sociology / Cahiers canadiens de sociologie 30, no. 1 (2005): 117. http://dx.doi.org/10.2307/4146161.

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Laberge, Yves. "Book Review: Revisiting the Frankfurt School." Sociological Research Online 18, no. 2 (May 2013): 223–24. http://dx.doi.org/10.1177/136078041301800201.

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Worrell, Mark P. "Joseph Freeman and the Frankfurt School." Rethinking Marxism 21, no. 4 (October 2009): 498–513. http://dx.doi.org/10.1080/08935690903145630.

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Brunkhorst, Hauke. "Rorty, Putnam and the Frankfurt School." Philosophy & Social Criticism 22, no. 5 (September 1996): 1–16. http://dx.doi.org/10.1177/019145379602200501.

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Gunderson, Ryan. "Environmental sociology and the Frankfurt School 2: ideology, techno-science, reconciliation." Environmental Sociology 2, no. 1 (June 29, 2015): 64–76. http://dx.doi.org/10.1080/23251042.2015.1052217.

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McLaughlin, Neil. "Levinas, The Frankfurt School and Psychoanalysis (review)." Canadian Journal of Sociology 30, no. 1 (2005): 117–20. http://dx.doi.org/10.1353/cjs.2005.0027.

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McCarthy, George E. "Book Review: The Frankfurt School in Excile." Contemporary Sociology: A Journal of Reviews 38, no. 6 (November 2009): 583–84. http://dx.doi.org/10.1177/009430610903800650.

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Satow, Roberta, and C. Fred Alford. "Narcissism: Socrates, the Frankfurt School, and Psychoanalytic Theory." Contemporary Sociology 18, no. 5 (September 1989): 841. http://dx.doi.org/10.2307/2073412.

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Bruck, Peter A., Judith Marcus, and Zoltan Tar. "Foundations of the Frankfurt School of Social Research." Contemporary Sociology 15, no. 2 (March 1986): 316. http://dx.doi.org/10.2307/2071765.

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L. Rappa, Antonio. "The end of the sociology of Marxism: on the meaning of capitalism in modernity." BOHR International Journal of Social Science and Humanities Research 2, no. 1 (2023): 138–41. http://dx.doi.org/10.54646/bijsshr.2023.38.

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This study is about the failure of sociology as a discipline and the evolution of its failure from a Neo Marxist perspective since the time of Nietzsche until the postmodern turn. The Berlin Wall was the metaphor for western Neo Marxism and Neo Marxist theory. This study makes use of how the Frankfurt School tried to salvage the namesake of Sociology only to fail as the Berlin Wall collapsed in 1989. The study concludes with the incipient nature of sociology as a discipline and how its seeds of destruction were already embedded at the time of its origin.

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Sunarto, Sunarto. "NEGATIVITAS TOTAL: KRITIK ADORNO TERHADAP RASIONALITAS DAN SENI MASYARAKAT MODERN." Pelataran Seni 1, no. 2 (September 17, 2016): 137. http://dx.doi.org/10.20527/jps.v1i2.1883.

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Theodor Wiesengrund Adorno (1903-1969) adalah salah satu tokoh dari Mazhab Frankfurt, yang sangat akrab dengan Max Horkheimer. Keduanya membesarkan Mazhab Frankfurt. Adorno ahli dari berbagai bidang: filsafat, sosiologi, dan musikolgi. Pemikirannya saling bertautan. Kritiknya terhadap seni modern lebih kepada pertautan dengan sosiologi. Kondisi masyarakat modern post-aufklarung telah begitu memprihatinkan dengan mengorbankan hidup demi rasionalitas teknologi yang instrumental. Adorno menganggap telah terjadi pembalikkan total atas peran manusia sebagai subjek menjadi objek. Masyarakat modern telah terjebak rasionalitasnya sendiri. Bidang seni telah terjebak pada industrialisasi, yang memungkinkan manusia telah kehilangan daya estetis. Manusia menciptakan seni dan sebagai subjek seni akhirnya menjadi objek seni. Realitas inilah yang disebut sebagai “negativitas total”, manusia ingin menguasai alam akhirnya terkuasai oleh alam itu sendiri. Seni yang diciptakan manusia, akhirnya menjadi seni untuk kebutuhan “sesaat” dan konsumtif belaka.Kata Kunci: seni, negativitas total, teori kritis, rasionalitas Theodor Wiesengrund Adorno (1903-1969) is one of the leaders of the Frankfurt School, who is very familiar with Max Horkheimer. Both raise the Frankfurt School. Adorno experts from various fields: philosophy, sociology, and musikolgi. Their thinking is interlocked. His criticism of modern art is more to engagement with sociology. Conditions Aufklarung post-modern society has been so alarming at the expense live for rasionality instrumental technology. Adorno considers there has been a total reversal of the role of man as a subject to an object. Modern society has stuck own rationality. The arts have been stuck on industrialization, which allows humans have lost their aesthetic. Humans create art and as a subject of art eventually became an art object. Reality is what is referred to as "total negativity", humans want to control nature eventually possessed by nature itself. Art created humans, eventually becoming an art for the needs of “instantaneous” and a mere consumer.Keywords: art, total negativity, critical theory, rationality

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Trom, Danny. "Elias on Anti-Semitism: Zionism or Sociology." Annales. Histoire, Sciences Sociales (English edition) 71, no. 02 (June 2016): 249–89. http://dx.doi.org/10.1017/s2398568217000164.

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This paper proposes to revisit the intellectual trajectory of Norbert Elias on the basis of an article published by the sociologist in a local Jewish newspaper in 1929 and entitled “On the Sociology of German Anti-Semitism.” It argues that in this seemingly circumstantial text, Elias asserts his decision to favor sociology, which had come to replace and envelop his engagement in the Zionist youth movement Blau-Weiss. This is evident in the article's somewhat ambiguous final sentence, where Elias presents German Jews with an alternative: collective emigration to Palestine or a lucid vision drawn from a sociological diagnosis of the situation. The paper begins by situating Elias's text within the range of analyses of anti-Semitism in 1920s Germany, comparing its approach to Zionism with that of Franz Oppenheimer. It then contextualizes its relationship to the sociology of Karl Mannheim: Elias was Mannheim's assistant in Frankfurt and his approach contrasted with the perspective developed in the same time and place by the Frankfurt school. Finally, the paper shows that Elias's sociological distantiation would imperceptibly take the place of the political distantiation that had centered on Zionism—a scientific movement that implied erasing from his memory the political Zionism he had long supported. A new French translation of Elias's 1929 text, also by Danny Trom, is included as an appendix.

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Calhoun, Craig, Rolf Wiggershaus, and Michael Robertson. "The Frankfurt School: Its History, Theories, and Political Significance." Contemporary Sociology 24, no. 5 (September 1995): 703. http://dx.doi.org/10.2307/2077417.

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19

Black, Jack. "Grand Hotel Abyss: The Lives of the Frankfurt School." Rethinking Marxism 31, no. 4 (October 2, 2019): 532–35. http://dx.doi.org/10.1080/08935696.2019.1650572.

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Gunderson, Ryan. "The First-generation Frankfurt School on the Animal Question." Sociological Perspectives 57, no. 3 (April 3, 2014): 285–300. http://dx.doi.org/10.1177/0731121414523393.

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Boucher, Geoff. "The Frankfurt School and the authoritarian personality: Balance sheet of an insight." Thesis Eleven 163, no. 1 (March 30, 2021): 89–102. http://dx.doi.org/10.1177/07255136211005957.

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Frankfurt School critical theory is perhaps the most significant theory of society to have developed directly from a research programme focused on the critique of political authoritarianism, as it manifested during the interwar decades of the 20th century. The Frankfurt School’s analysis of the persistent roots – and therefore the perennial nature – of what it describes as the ‘authoritarian personality’ remains influential in the analysis of authoritarian populism in the contemporary world, as evidenced by several recent studies. Yet the tendency in these studies is to reference the final formulation of the category, as expressed in Theodor Adorno and co-thinkers’ The Authoritarian Personality (1950), as if this were a theoretical readymade that can be unproblematically inserted into a measured assessment of the threat to democracy posed by current authoritarian trends. It is high time that the theoretical commitments and political stakes in the category of the authoritarian personality are re-evaluated, in light of the evolution of the Frankfurt School. In this paper, I review the classical theories of the authoritarian personality, arguing that two quite different versions of the theory – one characterological, the other psychodynamic – can be extracted from Frankfurt School research.

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Verovšek, Peter J. "Social criticism as medical diagnosis? On the role of social pathology and crisis within critical theory." Thesis Eleven 155, no. 1 (November 20, 2019): 109–26. http://dx.doi.org/10.1177/0725513619888663.

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The critical theory of the Frankfurt School starts with an explanatory-diagnostic analysis of the social pathologies of the present followed by anticipatory-utopian reflection on possible treatments for these disorders. This approach draws extensively on parallels to medicine. I argue that the ideas of social pathology and crisis that pervade the methodological writings of the Frankfurt School help to explain critical theory’s contention that the object of critique identifies itself when social institutions cease to function smoothly. However, in reflecting on the role that reason and self-awareness play in the second stage of social criticism, I contend that this model is actually better conceptualized through the lens of the psychoanalyst rather than the physician. Although the first generation’s explicit commitment to psychoanalysis has dissipated in recent critical theory, faith in a rationalized ‘talking cure’ leading to greater self-awareness of existing pathologies remains at the core of the Frankfurt School.

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Pieniążek, Paweł. "Late Modern Individualization in Light of Critical Theory (the Frankfurt School): An Essay." Przegląd Socjologii Jakościowej 20, no. 1 (February 28, 2024): 78–101. http://dx.doi.org/10.18778/1733-8069.20.1.05.

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The article describes the dialectic of the process of individualization in modernity and late modernity from the perspective of critical theory, particularly in its classical form (Frankfurt School). This dialectic consists in the transformation of individualization as a medium of emancipation into individualization understood not only as an ideology but most of all as a productive force of neoliberal capitalism, as a principle of its functioning. The article discusses the social-cultural determinants of this transformation, and subsequently the way in which late-modern individualism in the form of self-realization is functionalized by the market and subjected to the requirements of profit and efficiency in individual areas of economic and social life in the neoliberal world. The article refers to the methodology of qualitative sociology.

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De Haan, Ido. "Instrumentalizing Antisemitism: Review of The Politics of Unreason." Krisis | Journal for Contemporary Philosophy 41, no. 1 (June 15, 2021): 185–95. http://dx.doi.org/10.21827/krisis.41.1.37310.

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Eichberg, Henning. "Body Culture." Physical Culture and Sport. Studies and Research 46, no. 1 (December 1, 2009): 79–98. http://dx.doi.org/10.2478/v10141-009-0006-0.

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Body CultureIn this article Author considers notion "body culture" — its role and place in the theory and practise of the specific kind of human movement activity related to variously conceived sport and physical culture. He researches this issue from the historical and contemporary point of view. He presents large theories on body and culture of Norbert Elias, Frankfurt School, phenomenology, Michael Foucault and Pierre Bourdieu context of justification. He analyses expression body culture also in the light of philosophy, sociology, anthropology, ethnology, psychology, education, linguistic, theology, politics and democracy assumptions.

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Felski, Rita. "Good Vibrations." American Literary History 32, no. 2 (2020): 405–15. http://dx.doi.org/10.1093/alh/ajaa010.

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Abstract In recent years, the writings of the Frankfurt School have become heavily “sociologized” in form as well as content and no longer register on the radar of literary scholars. Hartmut Rosa’s Resonance (2019) may well reverse this trend. Ranging widely across literature, aesthetics and popular culture as well as sociology and politics, Rosa contends that the idea of resonance can help renew critical theory. Confronting a question that is also exercising literary scholars—Is it possible to orient away from negativity and skepticism without lapsing into dubious universalism or naïve affirmation?—his account of resonance hooks up in suggestive ways with recent literary-critical discussions of attunement, mood, and atmosphere. Rosa’s argument pivots on a contrast between two forms of relation: the world as resonance and the world as resource (material to be exploited in the maximization of profit and the frenetic acceleration of social life). In contrast to the acute pessimism of the early Frankfurt School, however, he stresses the double-sidedness of modernity; rather than simply destroying resonance, modern societies can also heighten or even create new capacities for experiencing resonance.

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Staples, Clifford L., and Ben Agger. "The Discourse of Domination: From the Frankfurt School to Postmodernism." Social Forces 72, no. 1 (September 1993): 268. http://dx.doi.org/10.2307/2580171.

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Choi, Wai Kit. "Toward a Communist Immanent Critique: Maoism, the Frankfurt School, andAngelus Novus." Science & Society 73, no. 2 (April 2009): 208–16. http://dx.doi.org/10.1521/siso.2009.73.2.208.

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Alford, C. Fred. "Reconciliation with Nature? The Frankfurt School, Postmodernism and Melanie Klein." Theory, Culture & Society 10, no. 2 (May 1993): 207–27. http://dx.doi.org/10.1177/026327693010002011.

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LINKLATER, ANDREW. "Towards a sociology of global morals with an ‘emancipatory intent’." Review of International Studies 33, S1 (April 2007): 135–50. http://dx.doi.org/10.1017/s0260210507007437.

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ABSTRACTFirst generation Frankfurt School critical theorists argued that global solidarity was possible because human beings have similar vulnerabilities to mental and physical suffering. This approach to solidarity remains significant for any discussion of the ethical aspirations of critical theory. It also has ramifications for efforts to develop a sociological approach to global moral codes which is influenced by the idea of an emancipatory social theory. Informed by certain themes which were developed by Simone Weil, this article draws on the writings of Fromm, Horkheimer, Adorno and Elias to consider how a sociology of international moral codes can be developed. One of the aims of this project is to consider how far global moralities have developed forms of solidarity around the recognition of shared vulnerabilities to mental and physical suffering which are part of the species’ biological legacy.

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Bolanos, Paolo. "Gerhard Richter, Thought-Images: Frankfurt School Writers' Reflections from Damaged Life." Critical Horizons 10, no. 3 (December 30, 2009): 435–40. http://dx.doi.org/10.1558/crit.v10i3.435.

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Hrubec, Marek. "The Frankfurt institute at 100: The perspective of a trichotomic critical theory." Human Affairs 32, no. 3 (July 1, 2022): 358–68. http://dx.doi.org/10.1515/humaff-2022-0029.

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Abstract This article was written on the occasion of the 100th anniversary of the Institute for Social Research in Frankfurt am Main, where the Frankfurt School was founded and continues to evolve. From philosophical and interdisciplinary perspectives, the article focuses on the trichotomic characteristics of critical theory, specifically: critique, explanation, and normativity. It looks first at the founding of the Institute for Social Research; second, at the emergence of critical theory at the Institute; and third, at how these ideas evolved. It identifies trichotomy underpinning Horkheimer’s approach to critical theory. In the conclusion, the revisions made to critical theory in the later stages of development are considered.

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Fajarni, Suci. "Teori Kritis Mazhab Frankfurt: Varian Pemikiran 3 (Tiga) Generasi Serta Kritik Terhadap Positivisme, Sosiologi, dan Masyarakat Modern." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 24, no. 1 (April 30, 2022): 72. http://dx.doi.org/10.22373/substantia.v24i1.13045.

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The Critical Theory of the Frankfurt School through its emancipatory vision requires a new paradigm in social science that can liberate humans from the economic domination of capitalism, various established ideologies, and social order that is oppressive and unfair. This article aims to: 1) review in detail the variants of Critical Theory thought developed by the first, second, and third generations of the Frankfurt School; 2) explain the criticisms of Critical Theory on positivism; 3) describe the criticisms of Critical Theory on Sociology; and 4) reviewing the criticisms of Critical Theory on modern society. By using a qualitative approach and library research design, as data mining techniques, this study concludes that: 1) There are differences of thought among the three generations of the Frankfurt School. The first generation has built the foundation of Critical Theory towards the ideas of emancipation while acknowledging the subject-object relation, as well as agreeing to objectification. Jurgen Habermas as the second generation through his communicative action theory framework answers the stagnation of the first generation by emphasizing his Critical Theory on developing the subject's argumentative capacity. The third generation of thought by Axel Honneth departs from ethical interests through recognition; 2) Critical Theory criticizes positivism for preserving the status quo so that it fails to get out of the existing problems and preserving these problems; 3) Critical Theory criticizes Sociology because it is considered ideological, neutral, passive, and too focused on methodology, thus failing to build public awareness to overcome unequal and unfair realities; 4) Critical theory states that modern society went through cultural repression, where certain social and cultural obligation was institutionalized by the capitalistic economy. Those capitalism ethics makes humans view other humans as things or objects. Abstrak: Teori Kritis Mazhab Frankfurt melalui visi emansipatorisnya menghendaki sebuah paradigma baru dalam ilmu pengetahuan sosial yang mampu membebaskan manusia dari dominasi ekonomi kapitalisme, ragam ideologi mapan, serta tatanan sosial yang penuh penindasan dan ketidakadilan. Artikel ini bertujuan untuk: 1) mengulas secara rinci varian pemikiran Teori Kritis yang dikembangkan oleh generasi pertama, generasi kedua, dan generasi ketiga Mazhab Frankfurt; 2) menjelaskan kritik-kritik Teori Kritis terhadap positivisme; 3) memaparkan kritik-kritik Teori Kritis terhadap Sosiologi; serta 4) mengulas kritik-kritik Teori Kritis terhadap masyarakat modern. Melalui pendekatan kualitatif dengan desain library research, artikel ini menyimpulkan bahwa: 1) Terdapat perbedaan pemikiran diantara ketiga generasi Mazhab Frankfurt. Generasi pertama telah membangun fondasi Teori Kritis ke arah emansipatoris dengan tetap mengakui relasi subjek-objek, sekaligus mengamini objektifikasi dan kemudian mengalami kebuntuan pemikiran akibat terjebak dengan kritik yang mereka buat sendiri. Jurgen Habermas sebagai generasi kedua melalui kerangka teori tindakan komunikatifnya menjawab kebuntuan generasi pertama dengan menitikberatkan Teori Kritisnya pada pengembangan kapasitas argumentatif subjek. Adapun pemikiran generasi ketiga oleh Axel Honneth berangkat dari kepentingan etis melalui jalan pengakuan; 2) Teori Kritis mengkritik positivisme karena melanggengkan status quo, sehingga ia tidak mampu keluar dari permasalahan yang ada melainkan melanggengkan permasalahan tersebut; 3) Teori Kritis mengkritik Sosiologi karena dianggap bersifat ideologis, netral, pasif, dan terlalu fokus pada metodologi, sehingga gagal dalam membangun kesadaran masyarakat agar dapat mengadakan perubahan terhadap realitas yang penuh dengan ketimpangan dan ketidakadilan; 4) Teori Kritis menyatakan bahwa masyarakat modern mengalami represi kultural, yakni suatu kondisi di mana tuntutan sosial budaya tertentu dilembagakan oleh tatanan ekonomi kapitalisme. Prinsip kinerja kapitalis tersebut membuat manusia memandang yang lain sebagai benda (things) atau objek.

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Bocock, Robert, and Fred Dallmayr. "Life-World, Modernity and Critique: Paths between Heidegger and the Frankfurt School." British Journal of Sociology 43, no. 3 (September 1992): 505. http://dx.doi.org/10.2307/591562.

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Baasch, Kyle. "Introduction to Nicos Poulantzas, ‘Theory and History: Brief Remarks on the Object of Capital’." Historical Materialism 30, no. 1 (April 12, 2022): 237–48. http://dx.doi.org/10.1163/1569206x-12342069.

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Abstract In this Introduction I illuminate the importance of Nicos Poulantzas’s participation at a 1967 colloquium in Frankfurt commemorating the 100th anniversary of the publication of Capital. This colloquium is the only published record of a dialogue between a representative of Louis Althusser’s interpretation of Marx and a member of the first generation of the Frankfurt School and thus casts light on the relationship between these two traditions of critical social theory. After contextualising the colloquium and summarising Poulantzas’s paper, I outline some of the elements of the Frankfurt response to the Althusserian interpretation of Marx by referring to Alfred Schmidt’s contribution to the colloquium, including his reaction to Poulantzas’s paper.

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Kaltofen, Carolin. "Engaging Adorno: Critical security studies after emancipation." Security Dialogue 44, no. 1 (February 2013): 37–51. http://dx.doi.org/10.1177/0967010612470392.

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Even though its focus on emancipation purposefully intends to build upon the intellectual legacy of the Frankfurt School, critical security studies has thus far only interpreted the Frankfurt tradition in a circumscribed manner. That is to say, it selectively drew on some concepts from critical theory that are most associated with Jürgen Habermas and Axel Honneth. However, as a result of this emphasis, Booth and Wyn Jones – the original proponents of critical security studies – give too little attention to thinkers such as Theodor W. Adorno. This article demonstrates that a re-engagement with Adorno’s work not only provides a more complete appraisal of the Frankfurt School’s thought, but also might reinvigorate critical security studies as a ‘critical’ approach to security. It proposes that such a result can be achieved by employing Adorno’s ethics of resistance and through the development of the philosophical construct of a constellation of security.

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McArthur, Jan. "The Inclusive University: A Critical Theory Perspective Using a Recognition‐Based Approach." Social Inclusion 9, no. 3 (July 21, 2021): 6–15. http://dx.doi.org/10.17645/si.v9i3.4122.

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This article offers a conceptual exploration of the inclusive university from a Frankfurt School critical theory perspective. It does not seek to define the inclusive university, but to explore aspects of its nature, possibilities and challenges. Critical theory eschews fixed definitions in favour of broader understandings that reflect the complexities of human life. I propose that we consider questions of inclusion in terms of mutual recognition and use the debate between critical theorists Nancy Fraser and Axel Honneth to explain the implications of this approach. Central to Frankfurt School critical theory is the idea that we achieve our individuality through our interactions with others. Anything which prevents an individual leading a fully realised social life, within or outwith the university, undermines inclusion. Thus, I offer a broader, more complex and holistic understanding of inclusion than traditional approaches within the university such as widening participation. While such approaches can be helpful, they are insufficient to address the full challenge of an inclusive university, understood in these terms of critical theory and mutual recognition.

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SPECTER, MATTHEW. "FROM ECLIPSE OF REASON TO THE AGE OF REASONS? HISTORICIZING HABERMAS AND THE FRANKFURT SCHOOL." Modern Intellectual History 16, no. 1 (December 4, 2017): 321–37. http://dx.doi.org/10.1017/s1479244317000592.

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Two new works historicize the human faculty of reason. The first, a biography of Jürgen Habermas, traces the evolution of his postmetaphysical theory of reason from its origins to its most recent iterations. The second offers a far broader genealogy of the concept of reason in modern thought, especially in Kant, Hegel, Marx, and the Frankfurt school. Both depict Habermas as one of the most important protagonists in contemporary philosophy, but offer differing accounts of his place in the history of the “Frankfurt school.” The two also contextualize Habermas very differently. While Müller-Doohm locates Habermas firmly within a postwar German, European, and to a lesser extent transatlantic frame, Jay opts for the longue durée of German Idealist thought and its critics from Kant to the first generation of the Frankfurt school. Both help us assess the merits of the procedural rationality that Habermas considers the only valid conception of reason available to us as moderns—Müller-Doohm by sketching its many facets and spheres of application, Jay by scrutinizing the arguments for and against Habermas's account of reason. As Jay puts it, it is fair to say that a paradigm shift has occurred in our appreciation of the stakes involved in defending reason as a ground of critique against those who have reduced it to a tool in the service of some deeper purpose . . . put in a nutshell, it might be said—or at least plausibly hoped—that both the Enlightenment's Age of Reason and the Counter-Enlightenment's Age of Reason's Other have been left behind, and in their place is dawning a new Age of Reasons” (148, original emphasis).

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Haacke, Jürgen. "The Frankfurt School and International Relations' on the centrality of recognition." Review of International Studies 31, no. 1 (January 2005): 181–94. http://dx.doi.org/10.1017/s0260210505006376.

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The works of Jürgen Habermas have amounted to an inspiration to many within IR. His writings on communicative rationality and communicative action are widely regarded as a useful counterpoint to the emphasis on instrumental rationality and strategic action. Also, Habermas has greatly influenced the development of Critical International Theory. However, as other contributions in this Forum demonstrate, IR scholars have at times found it difficult to apply Habermas to service their specific social scientific inquiries. In particular, it has been difficult to unequivocally locate communicative action in diplomatic exchanges or international negotiations. It is partly for this reason that the contributions of the so-called ‘Third Generation’ of Frankfurt School scholars have attracted increasing interest. Axel Honneth's attempts to reconstruct insights in relation to the struggle for recognition into a social theory (with critical intent) have to date been of particular importance in this context. Indeed, given the perceived difficulties in ‘applying’ Habermas, there appears to be an emerging trend to end the honeymoon with Habermas in favour of a reorientation toward Honneth.

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Müller-Doohm, Stefan. "Member of a school or exponent of a paradigm? Jürgen Habermas and critical theory." European Journal of Social Theory 20, no. 2 (December 23, 2015): 252–74. http://dx.doi.org/10.1177/1368431015622049.

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The label ‘Frankfurt School’ became popular in the ‘positivism dispute’ in the mid-1960s, but this article shows that it is wrong to describe Jürgen Habermas as representing a ‘second generation’ of exponents of critical theory. His communication theory of society is intended not as a transformation of, but as an alternative to, the older tradition of thought represented by Adorno and Horkheimer. The novel and innovative character of Habermas’s approach is demonstrated in relation to three thematic complexes: (1) the public sphere and language; (2) democracy and the constitutional state; and (3) system and lifeworld as categories for a theory of modernity.

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Abrahamsen, Rita, Jean-François Drolet, Alexandra Gheciu, Karin Narita, Srdjan Vucetic, and Michael Williams. "Confronting the International Political Sociology of the New Right." International Political Sociology 14, no. 1 (February 11, 2020): 94–107. http://dx.doi.org/10.1093/ips/olaa001.

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Abstract The rise of radical right-wing leaders, parties, movements, and ideas have transformed not only domestic political landscapes but also the direction and dynamics of international relations. Yet for all their emphasis on nationalist identity, on “America First” and “Taking Back Control,” there is an unmistakable international dimension to contemporary nationalist, populist movements. Yet these movements are also often transnationally linked. We argue that a constitutive part of this globality is the New Right's (NR) own distinctive international political sociology (IPS). Key thinkers of the contemporary NR have, over several decades, theorized and strategically mobilized globalized economic dislocation and cultural resentment, developing a coherent sociological critique of globalization. Drawing on the oft-neglected tradition of elite managerialism, NR ideologues have borrowed freely from Lenin and Schmitt on the power of enmity, as well as from Gramsci and the Frankfurt School on counterhegemonic strategies. Against the temptation to dismiss right-wing ideas as “merely” populist and by implication as lacking in ideological and theoretical foundations, we are faced with the much more challenging task of engaging a position that has already developed its own international political sociology and incorporated it into its political strategies.

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Abromeit, John. "Anti-Semitism and Critical Social Theory: The Frankfurt School in American Exile." Theory, Culture & Society 30, no. 1 (January 2013): 140–51. http://dx.doi.org/10.1177/0263276412438597.

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Weber, Martin. "The critical social theory of the Frankfurt School, and the ‘social turn’ in IR." Review of International Studies 31, no. 1 (January 2005): 195–209. http://dx.doi.org/10.1017/s0260210505006388.

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Critical theory in the Frankfurt School mould has made various inroads into IR theorising, and provided many a stimulus to attempts at redressing the ‘positivist’ imbalance in the discipline. Many of the conceptual offerings of the Frankfurt School perspective have received critical attention in IR theory debates, and while these are still ongoing, the purpose of this discussion is not to attempt to contribute by furthering either methodological interests, or politico-philosophical inquiry. Instead, I focus on the near omission of the social-theoretic aspect of the work especially of Juergen Habermas. I argue that a more in-depth exploration of critical social theory has considerable potential in the context of the ‘social turn’ in IR theory. The lack of attention to this potential is arguably due in part to the importance of Habermas' contribution to cosmopolitan normative theory, and the status held by the cosmopolitan-communitarian debate as a key site of critical IR debate for many years throughout the 1990s. The productivity of the Habermasian conception of the discourse theory of morality within this set of concerns has been obvious, and continues.

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Wolfe, Cary. "Nature as Critical Concept: Kenneth Burke, the Frankfurt School, and "Metabiology"." Cultural Critique, no. 18 (1991): 65. http://dx.doi.org/10.2307/1354095.

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King, Bradley. "Putting Critical Theory to Work: Labor, Subjectivity and the Debts of the Frankfurt School." Critical Sociology 36, no. 6 (October 18, 2010): 869–89. http://dx.doi.org/10.1177/0896920510377519.

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Corchia, Luca. "The Frankfurt School and the young Habermas: Traces of an intellectual path (1956–1964)." Journal of Classical Sociology 15, no. 2 (January 19, 2015): 191–208. http://dx.doi.org/10.1177/1468795x14567281.

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Ibsen, Malte Frøslee. "From Horkheimer to Honneth and back again: A comment on Asger Sørensen’s capitalism, alienation and critique." Philosophy & Social Criticism 48, no. 2 (January 27, 2022): 155–63. http://dx.doi.org/10.1177/01914537211059507.

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This article comments on Asger Sørensen’s stimulating book “Capitalism, Alienation and Critique”. The article argues that Sørensen overlooks an important methodological contiunuity between Max Horkheimer’s and Axel Honneth’s work: namely, the model of immanent critique, to which both remain committed. Moreover, through a critical discussion of Honneth’s method of normative reconstruction, the article argues that globalized capitalism represents a serious methodological challenge not only to Honneth’s work, but to the Frankfurt School model of immanent crituque as such.

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Finlayson, J. G. "Morality and Critical Theory: On the Normative Problem of Frankfurt School Social Criticism." Telos 2009, no. 146 (March 1, 2009): 7–41. http://dx.doi.org/10.3817/0309146007.

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Dyzenhaus, David, and William E. Scheuerman. "Between the Norm and the Exception: The Frankfurt School and the Rule of Law." University of Toronto Law Journal 46, no. 2 (1996): 345. http://dx.doi.org/10.2307/825697.

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Jay, Martin. "1968 in an Expanded Field: The Frankfurt School and the Uneven Course of History." Critical Horizons 21, no. 2 (April 2, 2020): 89–105. http://dx.doi.org/10.1080/14409917.2020.1759280.

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Journal articles on the topic 'Frankfurt school of sociology'

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