Dissertations / Theses on the topic 'Frankfurt school'

The following study outlines the different aesthetic theories developed by Theodor. W. Adorno, Leo Löwenthal and Herbert Marcuse between 1931 and 1978, describing the work they undertook while members of the Frankfurt School (1931-1942) and relating this to their later writings. A brief explanation is also given of why - in the author's opinion - Walter Benjamin's work should not be included amongst that of the Frankfurt School. The thesis adopts a chronological approach based on immanent, textual analysis of primary source material including unpublished correspondence. The main point of comparison from which the different aesthetics are evaluated is the degree to which they accept the main social theory developed in the School by Max Horkheimer. It is argued that Horkheimer's work was in turn based on Friedrich Pollock's theory of state capitalism. One of the main arguments advanced here is that all the aesthetics constructed before and after 1942 were indeed influenced to a greater or lesser extent by Pollock's theory, an argument which challenges the dominant interpretations of Frankfurt School aesthetic theories which regard them as not being grounded in a theory of the base. The thesis shows that adopting Pollock's social theory created problems for the aesthetic theories and led to the emergence of two different aesthetics: Adorno's aesthetics of mimetic experience and Marcuse's political aesthetics. Löwenthal's essays are judged to form a literary sociology and not an aesthetics as such. The dissertation concludes with the attempt to recuperate Adorno's concept of mimesis as the basis for a Marxist aesthetics.

Through their influence on Karl Marx and Sigmund Freud, Shakespeare’s plays had a formative influence on the development of Marxism and psychoanalysis and the methodology of Frankfurt School Critical Theory. Marx and Freud quoted from or alluded to Shakespeare’s plays hundreds of times in their writings. Many of these instances occur at significant points in the development of Marxism and psychoanalysis. Marx used lines from The Merchant of Venice and Timon of Athens to develop his economic theory and his theory of consciousness. Freud used his reading of Hamlet to develop his theory of the Oedipus complex. He also personally identified with Hamlet the literary hero. Freud used his reading of the casket scene in The Merchant of Venice to begin to develop his notion of the death-drive; he rehearses his thinking about the death-drive in his essay about the casket scene, seven years before he publically presents the death-drive theory. Two methods that developed out of the influence of Shakespeare on Marx and Freud—inversions and the re-inclusion of the other/a method of relating to alterity—became the methodology of Frankfurt School Critical Theory. The dialectic was the philosophical ground through which the influence travelled. In this manner, Shakespeare’s influence became the roots of the Frankfurt School’s dialectical aesthetic theory.

The crisis of subjectivity and the problem of social change is the underground history of the European Revolution of 1917-23. Its final signal in the inter-war years came with the defeat of the Republican forces in the Spanish Civil War in the years preceding the Second World War. The defeats of progressive social forces in the inter-war years, leading to the catastrophe of the Second World War and the Holocaust brought the original Western Marxists into a socio-political terrain involving new developments and unexpected setbacks in the struggle for a rational society (socialism). Stalinism and Fascism blocked the route to socialist democracy on an international scale. In the dialectic of hope and despair the Second World War can be understood as representing the great terminus of accumulated defeats of the working class internationally in the inter-war period. For the Frankfurt School the Second World War was not only the lowest point humanity had reached at the height of technical progress, the sheer technological efficiency of the destructiveness it unleashed seemed to foreclose any impetus for optimism. Hope and despair, progress and reaction, became increasingly intertwined and at times impossible to distinguish in the succession of events. For Horkheimer and Adorno this was the dialectic of Enlightenment, the apotheosis of Western rationality dominating and consuming its own progress in an orgy of regression leading to barbarism. Midnight in the twentieth century became, for Horkheimer and Adorno at least, the eclipse of reason itself. The Frankfurt School, it has been argued here, expresses a tendency of Western Marxism and has to be analysed in this context. The notion that Western Marxism and thus the Frankfurt School were a simple product of defeat has been shown to be mistaken and ultimately dismissive of the complex interplay between theory, politics, and history. For the events in the inter-war years did not 'give rise to' the Frankfurt School as if thought were merely a reflection of historical events. The critique of orthodox Marxism must be applied to the sociology of the Frankfurt School: in other words, thought is not an 'affect' propelled by historical laws. The examination of the role of philosophy in the restoration of the subjective factor in ideology critique and the analysis of social change - and hence the reconstruction of the Marxian project - has shown that the Frankfurt School's major contribution to such a reconstruction was in restoring the dynamic concept of subjectivity as pioneered by Marx and Engels in The German Ideology [1845/46]. This study has attempted to show the continued relevance of this School of Western Marxism in terms of its contribution to solving the crisis of subjectivity and the problem of social change, and as an important guide in the struggle for a humanist renaissance of Marxian socialism which, it has been argued, forms the essential dimension of this solution.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Esta pesquisa aborda um fenômeno típico das sociedades contemporâneas, a administração social das atividades físicas no tempo livre em meio à natureza. O objetivo é analisar/compreender a potencialidade emancipatória dessas atividades a partir dos estudos dos pensadores da Escola de Frankfurt. A hipótese é de que o contato das pessoas com a natureza no tempo livre pode promover uma relação em que tanto a natureza quanto o sujeito não são percebidos como objeto de exploração e dominação; relação que nas condições de administração social encontra-se prejudicada e até obstaculizada. Constituída de três capítulos, os dois primeiros apresentam e discutem o aporte conceitual e teórico que analisa historicamente o trabalho e o tempo livre, enquanto o último analisa e reflete criticamente os dados coletados por meio de pesquisa empírica de práticas de lazer em meio à natureza na cidade de Carrancas/MG, conhecida como uma espécie de refúgio daqueles que vivem em centros urbanos maiores devido às suas belezas naturais.
This research deals with a typical feature of the contemporary societies, the social administration of the physical activities in the free time along with the nature. The objective is to understand the emancipatory potentiality of these activities from the studies at Frankfurt’s School. The hypothesis is that the people’s contact with the nature in their free time can promote a relationship that both the nature and the individual are realized like non-stuffed nature, relation that, in the social conditions of administration is damaged and even obstructed. This survey is constituted by three chapters, in the two first, it shows a conceptual and theoretical aphostl studied in the last analysis, and reflects critically the collected data through the empirical investigation-work in the town of Carrancas/MG, known as a kind of refuge for the ones who live in bigger urban centers due to the beautiful waterfalls.

Esta pesquisa tem por objetivo investigar a construção do discurso moderno envolvendo as mudanças climáticas globais. Tal discurso, que podemos observar em diversos tipos de publicações, eventos e atitudes, apregoa em geral a noção de que as mudanças climáticas globais já são uma realidade auto-evidente, com efeitos devastadores mundo afora, com um aquecimento progressivo e provocadas pelo homem, por meio do lançamento indiscriminado de poluentes na atmosfera. Sendo assim, fazem-se apelos apaixonados pela preservação da saúde do planeta, pela redução da emissão de poluentes, pois do contrário sofreremos graves conseqüências em nossas vidas, por exemplo, na agricultura, no abastecimento de água, no conforto térmico e na disseminação de doenças. Entretanto, no interior da comunidade científica, ao contrário do que possa parecer à primeira vista, não existe um consenso quanto às causas, conseqüências e mesmo quanto à realidade do aquecimento global. Constrói-se, dessa forma, um discurso que toma hipóteses por certezas, doutrinador pelo medo e, principalmente, que não rompe com as bases da concepção de mundo que gerou a degradação ambiental. Idealiza a possibilidade de uma harmonia entre a sociedade e natureza mas, ao mesmo tempo, conserva o mesmo tipo de racionalidade com relação a medidas mitigadoras e mantém seu utilitarismo - devemos proteger o meio ambiente porque o homem necessita dos recursos naturais para sobreviver. Enfim, faz o \"jogo do inimigo\", pois o apelo às graves conseqüências do aquecimento global é de forte impacto e tem maiores chances de agregar partidários e surtir algum efeito prático de mitigação. Acreditamos que, embora tal atitude possa até funcionar, não é o melhor caminho para a construção de uma autêntica consciência ecológica por manter fundamentalmente inalterada a mentalidade criticada. Sugerimos, assim, a construção de um argumento ético, a saber, o do valor intrínseco da vida e necessidade de respeito por ela, ao invés de insistir numa argumentação utilitarista e amedrontadora. A proteção à natureza não necessita de falsas premissas climáticas para sustentá-la, pois sua necessidade é auto-evidente.
This research aims to investigate the construction of the modern discourse involving global climate change. Such discourse, which we can observe in different kinds of publications, events and attitudes, generally proclaims the notion that global warming is already a self-evident reality, with its devastating effects worldwide, with a progressive warming and man-induced, via the indiscriminate launching of pollutants in the atmosphere. This way, passionate appeals for the planet\'s health preservation and the reduction of pollutants emission are made, otherwise we will suffer serious consequences in our lives, for example in agriculture, water supply, thermal comfort and dissemination of diseases. However, in the scientific community, instead of what we may think at first sight, there is no consensus about causes, consequences and even the reality of global warming. It is constructed, this way, a kind of discourse which takes hypothesis for certainties, indoctrinates by fear and, above all, does not break with the basis of the worldview that engendered environmental degradation. It idealizes the possibility of harmony between society and nature but, at the same time, conserves the same kind of rationality regarding mitigation measurements and keeps its utilitarianism - we must protect the environment because man needs natural resources to survive. In a word, it \"plays the enemy\'s game\", since the appeal to the serious consequences of global warming is powerful and has greater possibilities of aggregating partisans and producing some practical mitigation effect. We believe that, although this kind of attitude may work, this is not the best way to construct an authentic ecological consciousness because it keeps basically unchanged the criticized mentality. We suggest, thus, the construction of an ethical argument, to wit, the one about intrinsic value of life and the need of respecting it, instead of insisting on a utilitarian and frightening argument. The protection of nature does not need false climatic premises to support it, as its necessity is self-evident.

My paper questions the degree to which the hip hop subculture is oppositional to mainstream American society and its ideals. Toward that end, I examine the structure of the hip hop industry and its subculture. While the hip hop subculture in America consistently has projected images of rebellion and resistance to many of the mores, constraints and values of dominant society, the actual structure and organization of the hip hop subculture have mirrored, supported and promoted the values of the dominant culture in the United States. I begin by examining the structure of the main elements of the hip hop subculture: deejaying, breakdancing, emceeing and graffiti art, and the practices within each to demonstrate that the hip hop subculture has a structure which supports capitalistic practices. The interactions between hip hop industry participants, their fans, and the marketplace are an embracing of the values of mainstream American society and capitalism. From its inception, the structure of the hip hop subculture and the actions of the artists within the structure essentially has made hip hop music capitalism set to a beat.
M.A.
Department of Sociology
Sciences
Applied Sociology

No presente trabalho tentamos reconstruir os principais lineamentos da teoria estética e da teoria da sociedade de Theodor Adorno. Com tal propósito, partimos de uma revisão critica da interpretação canônica efetuada tanto por Jürgen Habermas como por Axel Honneth do potencial explicativo contido em obras clássicas da primeira geração da Escola de Frankfurt. O objetivo central deste confronto procura demonstrar que o conceito de cultura de Adorno y Horkheimer tem um potencial explicativo e critico que nem Habermas, nem Honneth souberam destacar. Para reexaminar esse potencial teórico subterrâneo resulta imprescindível referir-se as duas grandes obras da maturidade de Adorno, a Teoria estética e a Dialética negativa. Realizamos-nos esse trabalho procurando explicitar um conceito de cultura alternativo ao de Habermas e Honneth, para tentar logo extrair conclusões referidas à lógica interna das ciências sociais.
The object of this thesis is to reconstruct the basic lines of Adorno\'s aesthetic and social theory. We discuss Jürgen Habermas and Axel Honneths canonic interpretation about the theoretic potential of the classic works of the first generation of the Frankfurt School. The central aim of this confrontation is to demonstrate that the concept of culture developed by Adorno and Horkheimer has a theoretic potential that had not been perceived by Habermas and Honneth. In order to reevaluate this potential it is necessary to discuss the last Adornos works, which means, to discuss once again the Aesthetic Theory and the Negative Dialectics. We pretend to find, finally, a different concept of culture in order to use it in the critical reexamination of the internal logic of social sciences.

La recerca examina l'obra literària i filosòfica de Stanislaw Lem en correspondència amb la perspectiva teòrica de l'Escola de Frankfurt, per a evidenciar les diferents afinitats entre la literatura de Ciència-ficció (CF) proposta per l'autor i els postulats de la Teoria Crítica. Convergències no sols d'ordre temàtic, atès que en les principals troballes de l'estudi s'argumenta que comparteixen l'establiment d'un objectiu comú, la configuració d'una metodologia pròpia, el desenvolupament d'un contingut, un estil i una praxi determinada. Propostes que, d'acord, estan situades en el convuls context sociopolític d'Europa Central i Oriental enmig de la postguerra, en plena expansió del totalitarisme, característiques que en conjugar-se les fa úniques enfront d'altres models de pensament. D'aquesta manera, la ficció de Lem, igual que la Teoria Crítica, són enteses com un gènere en si mateixes, de caràcter especulatiu, per la seva naturalesa intrínseca que escapa a simples etiquetes. En primer lloc, quant a l'objectiu, van buscar consolidar una posició de provocació i desobediència enfront dels patrons de pensament modern, marcats per la tendència empírica, analítica i positivista del pensament occidental. Amb això van fundar una mirada heterogènia, interdisciplinària, crítica, oberta a contradiccions, de refutacions permanents, dinàmica, amb elements diferenciadors que les van posicionar com un gènere propi, singular enfront d'altres apostes teòriques. Són abans de res una crítica de la societat capitalista avançada, als motlles ideològics totalizantes, el seu propòsit és emancipador i aspiren a l'autorealització de l'home. En l'aspecte metodològic, són altament especulatives, aquest caràcter constitueix un element essencial de la seva raó pràctica i, en conseqüència, de la seva metodologia. D'aquesta manera, la Teoria Crítica i la CF de Stanislaw, es constitueixen com un esforç interdisciplinari per fundar dos projectes complementaris, la primera aspira a desenvolupar una teoria social integral que pot enfrontar-se als problemes socials i polítics resultants del capitalisme i la segona es converteix en una aposta estètica per a pensar aquests mateixos conflictes d'ordre sociopolític en diferents escenaris ficcionales, així es fa possible repensar la pròpia realitat a partir d'una natural extrapolació. Amb això es busca manifestar l'emergència d'una nova perspectiva per a estudiar l'aposta estètica de l'escriptor, innovadora en el context dels estudis literaris actuals, que s'enuncia en l'estudi com una Lemología Crítica. Així, la tesi doctoral és una aproximació a la configuració d'una nova Lemología i aconsegueix establir els primers fonaments en el seu estatus teòric i pràctic. Es va determinar, amb base en les exhaustives troballes documentals, que les tipologies lemológicas predominants sobre l'anàlisi de la narrativa i el projecte filosòfic de Stanislaw, desenvolupades entre 1965 i 2017, a saber: Lemología descriptiva, Lemología analítica, Lemología comparativa-predictiva, Lemología aplicada, no aconsegueixen dimensionar la seva proposta sociopolítica, és més defugen el projecte genuí i el plantejament original de l'escriptor, en eludir un aspecte clau que unifica i enriqueix les diferents mirades. Aquest es fonamenta en l'interès de l'autor per una literatura de CF interdisciplinària, amb vocació emancipadora, que dialoga amb el marxisme crític occidental, disposició anàloga de l'Escola de Frankfurt. Per a arribar a aquesta conclusió, va ser necessari analitzar la perspectiva teòrica d'aquesta Escola, que pel seu caràcter global i heterogeni es va delimitar a una aproximació -donada la complexitat i extensió que requereix el seu estudi- en cinc enfocaments qualitatius claus: sociopolític, psicosocial, sociocultural, antropològic i comunicatiu. En definitiva, s'estableix una nova perspectiva teòric pràctica per a estudiar l'obra de Stanislaw, enunciada com una Lemología Crítica, que serà desenvolupada per nous investigadors interessats en la proposta de l'autor polonès.
La investigación examina la obra literaria y filosófica de Stanislaw Lem en correspondencia con la perspectiva teórica de la Escuela de Frankfurt, para evidenciar las distintas afinidades entre la literatura de Ciencia Ficción (CF) propuesta por el autor y los postulados de la Teoría Crítica. Convergencias no solo de orden temático, dado que en los principales hallazgos del estudio se argumenta que comparten el establecimiento de un objetivo común, la configuración de una metodología propia, el desarrollo de un contenido, un estilo y una praxis determinada. Propuestas que, en consonancia, están ubicadas en el convulso contexto sociopolítico de Europa Central y Oriental en medio de la posguerra, en pleno auge del totalitarismo, características que al conjugarse las hace únicas frente a otros modelos de pensamiento. De esta manera, la ficción de Lem, al igual que la Teoría Crítica, son entendidas como un género en sí mismas, de carácter especulativo, por su naturaleza intrínseca que escapa a simples etiquetas. En primer lugar, en cuanto al objetivo, buscaron consolidar una posición de provocación y desobediencia frente a los patrones de pensamiento moderno, marcados por la tendencia empírica, analítica y positivista del pensamiento occidental. Con ello fundaron una mirada heterogénea, interdisciplinar, crítica, abierta a contradicciones, de refutaciones permanentes, dinámica, con elementos diferenciadores que las posicionaron como un género propio, singular frente a otras apuestas teóricas. Son ante todo una crítica de la sociedad capitalista avanzada, a los moldes ideológicos totalizantes, su propósito es emancipador y aspiran a la autorrealización del hombre. En el aspecto metodológico, son altamente especulativas, este carácter constituye un elemento esencial de su razón práctica y, en consecuencia, de su metodología. De esta manera, la Teoría Crítica y la CF de Stanislaw, se constituyen como un esfuerzo interdisciplinar por fundar dos proyectos complementarios, la primera aspira a desarrollar una teoría social integral que puede enfrentarse a los problemas sociales y políticos resultantes del capitalismo y la segunda se convierte en una apuesta estética para pensar estos mismos conflictos de orden sociopolítico en distintos escenarios ficcionales, así se hace posible repensar la propia realidad a partir de una natural extrapolación. Con ello se busca manifestar la emergencia de una nueva perspectiva para estudiar la apuesta estética del escritor, innovadora en el contexto de los estudios literarios actuales, que se enuncia en el estudio como una Lemología Crítica. Así, la tesis doctoral es una aproximación a la configuración de una nueva Lemología y logra establecer los primeros cimientos en su estatus teórico y práctico. Se determinó, con base en los exhaustivos hallazgos documentales, que las tipologías lemológicas predominantes sobre el análisis de la narrativa y el proyecto filosófico de Stanislaw, desarrolladas entre 1965 y 2017, a saber: Lemología descriptiva, Lemología analítica, Lemología comparativa-predictiva, Lemología aplicada, no logran dimensionar su propuesta sociopolítica, es más soslayan el proyecto genuino y el planteamiento original del escritor, al eludir un aspecto clave que unifica y enriquece las diferentes miradas. Este se fundamenta en el interés del autor por una literatura de CF interdisciplinar, con vocación emancipadora, que dialoga con el marxismo crítico occidental, disposición análoga de la Escuela de Frankfurt. Para llegar a esta conclusión, fue necesario analizar la perspectiva teórica de esta Escuela, que por su carácter global y heterogéneo se delimitó a una aproximación -dada la complejidad y extensión que requiere su estudio- en cinco enfoques cualitativos claves: sociopolítico, psicosocial, sociocultural, antropológico y comunicativo. En definitiva, se establece una nueva perspectiva teórico práctica para estudiar la obra de Stanislaw, enunciada como una Lemología Crítica, que será desarrollada por nuevos investigadores interesados en la propuesta del autor polaco.
The research examines the literary and philosophical work of Stanislaw Lem in correspondence with the theoretical perspective of the Frankfurt School, in order to evidence the different affinities between the Science Fiction (SF) literature proposed by the author and the postulates of Critical Theory. Convergences not only of thematic order, since in the main findings of the study it is argued that they share the establishment of a common objective, the configuration of their own methodology, the development of a content, a style and a certain praxis. Proposals that, accordingly, are located in the convulsive sociopolitical context of Central and Eastern Europe in the midst of the postwar period, at the height of totalitarianism, characteristics that, when combined, make them unique in comparison with other models of thought. In this way, Lem's fiction, as well as Critical Theory, are understood as a genre in themselves, of a speculative nature, due to their intrinsic nature that escapes simple labels. In the first place, in terms of objective, they sought to consolidate a position of provocation and disobedience against the patterns of modern thought, marked by the empirical, analytical and positivist tendency of Western thought. With this, they founded a heterogeneous, interdisciplinary, critical, open to contradictions, of permanent refutations, dynamic, with differentiating elements that positioned them as a genre of their own, singular against other theoretical bets. They are above all a critique of advanced capitalist society, of totalizing ideological molds, their purpose is emancipatory and they aspire to the self-realization of man. In the methodological aspect, they are highly speculative, this character constitutes an essential element of their practical reason and, consequently, of their methodology. In this way, Critical Theory and Stanislaw's CF, are constituted as an interdisciplinary effort to found two complementary projects, the first aspires to develop an integral social theory that can face the social and political problems resulting from capitalism and the second becomes an aesthetic bet to think these same conflicts of socio-political order in different fictional scenarios, thus making it possible to rethink reality itself from a natural extrapolation. With this, we seek to manifest the emergence of a new perspective to study the writer's aesthetic wager, innovative in the context of current literary studies, which is enunciated in the study as a Critical Lemology. Thus, the doctoral thesis is an approach to the configuration of a new Lemology and manages to establish the first foundations in its theoretical and practical status. It was determined, based on the exhaustive documentary findings, that the predominant Lemological typologies on the analysis of Stanislaw's narrative and philosophical project, developed between 1965 and 2017, namely: Descriptive Lemology, Analytical Lemology, Comparative-Predictive Lemology, Applied Lemology, fail to dimension his socio-political proposal, moreover they elude the genuine project and the original approach of the writer, by eluding a key aspect that unifies and enriches the different looks. This is based on the author's interest in an interdisciplinary CF literature, with an emancipatory vocation, in dialogue with Western critical Marxism, an analogous disposition of the Frankfurt School. To reach this conclusion, it was necessary to analyze the theoretical perspective of this School, which due to its global and heterogeneous character was delimited to an approach -given the complexity and extension that its study requires- in five key qualitative approaches: sociopolitical, psychosocial, sociocultural, anthropological and communicative. In short, a new theoretical and practical perspective is established to study Stanislaw's work, enunciated as a Critical Lemology, which will be developed by new researchers interested in the Polish author's proposal.
Universitat Autònoma de Barcelona. Programa de Doctorat en Teoria de la Literatura i Literatura Comparada

Thesis (M.A.)--University of North Carolina at Chapel Hill, 2008.
Title from electronic title page (viewed Sep. 16, 2008). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Germanic Languages and Literature." Discipline: Germanic Languages; Department/School: Germanic Languages.

The central argument of this thesis is that, contrary to what is generally believed, Critical Theory (CT) – as understood by the Frankfurt School (FS) – does exist and is developed in Spain influenced by and parallel to the Frankfurt School’s own research during the second half of the twentieth century. Hence, the aim of this research is to provide evidence of the existence in Spain of thought developed in line with Frankfurtian CT. To this end, we shall explore the thought developed by three leading Spanish thinkers: José Luis López Aranguren, María Zambrano Alarcón, and Jesús Aguirre y Ortiz de Zárate. This will be done from the perspective of two pivotal currents of thought arising from Germany: neo- Marxism and Heideggerian thought. By doing so, not only will this research draw attention to the much overlooked issue of CT in Spain, but it will also help to re-contextualize Spanish thought of the second half of the twentieth century in the broader sociological and philosophical discussions which were taking place in post-war Europe and the United States. To this end, the thesis has been structured in two parts. The aim of the first part is to provide an introduction as well as a methodological and historical contextualization which will establish the framework for the rest of the thesis. In the second part, I will carry out an interdisciplinary comparative study analysing which aspects of the thought of these Spanish thinkers converge with the thought of the FS, and which differ from them. Attention will also be paid to the socio-political atmosphere they are immersed in, so as to find out how it contributes to shape their thought.

Esta dissertação analisa uma organização ocultista, sediada na cidade de São Paulo, com o auxílio da Teoria Crítica da Escola de Frankfurt e da psicanálise freudiana. Pretendemos com isso compreender em parte o processo de formação da subjetividade moderna dentro da sociedade totalmente administrada, bem como discutir a irracionalidade da cultura refletida no sujeito como um eco do social. O trabalho conclui que a transição do capitalismo concorrencial para o capitalismo de monopólios gerou uma busca por valores espirituais muito de acordo com a lógica do consumo de massas. Concluímos também que a irracionalidade de tais renascimentos religiosos, dos quais a Pró-Vida é um exemplo, representam o reflexo da patologia social da razão humana.
This thesis analyses an occultist organization, placed in the city of São Paulo, with the help of the Frankfurt Schools Critical Theory and the Freudian psychoanalysis. Our intention is to understand in part the modern subjectivity formation process inside the wholly administrated society, and to discuss the culture irrationality reflected on the subject as an echo of the social. The thesis concludes that the transition from concurrent to monopolist capitalism has generated a search for spiritual values according to the logic of mass consumption. We also conclude that this religious revival irrationality, of that which the Pró-Vida group is an example, represents the reflex of the social pathology of human reason.

The central argument of this thesis is that, contrary to what is generally believed, Critical Theory (CT) – as understood by the Frankfurt School (FS) – did exist and was developed in Spain influenced by and parallel to the FS’s own research during the second half of the twentieth century. Thus, the aim of this research is to provide evidence of and explore the CT developed by three leading Spanish thinkers: José Luis López Aranguren, Jesús Aguirre, and María Zambrano. This will be done from the perspective of two pivotal currents of thought emerging from Germany: neo-Marxism and Heideggerian thought. To this end, I will carry out an interdisciplinary comparative study analysing what aspects of the thought of these Spanish thinkers converge with the thought of the FS, and which differ from them. Attention will also be paid to the socio-political atmosphere they were immersed in, so as to find out how it may have contributed to shape their thought. This research is firmly rooted in the context and methodology of the history of ideas. Consequently, biography and intentionality play key role in the reconstruction and analysis of these three authors’s thought. As a result of this methodological choice, the thesis has been divided into two parts which are quite distinct in focus and style. The first part, more theoretical and historical in nature, comprises two chapters. Chapter One provides a brief introduction to the main argument of the thesis as well as to the authors that it focuses on. It also introduces the reader to what CT is and in the context of the FS. In addition, this chapter provides some background into the history of ideas and discusses in depth the methodology adopted throughout the thesis as well as the theory which supports it. Chapter Two constitutes a short introduction to twentieth-century Spain. It provides some initial background on Aranguren, Zambrano, and Aguirre and their political positions. It also provides a contextualization of the socio-historical period that they lived in. The second part of the thesis comprises a total of four chapters: a chapter for each individual author and the conclusion. This second part is more critical and focuses more closely on each one of the three authors which are the object of this thesis, so that their work and development can be studied acknowledging the singularity of their approach. It is for this reason that, the conclusion will underline the cohesiveness of their work and their achievements in relation to each other, as well as highlighting the key concepts explored throughout the thesis. Chapter Three explores Aranguren’s relationship to neo-Marxism and, more specifically, to Marcuse. Moreover, the fact that Aranguren explicitly takes up and develops some of the key topics first identified by the FS, which are central to the critique of instrumental reason, is brought to light, specifically, Aranguren’s criticism of consumerism and his denunciation of the manipulation citizens are subjected to from the mass media and the State. The implications of this critique and Aranguren’s defence of the role of faith and of democratic values are discussed at length. Chapter Four discusses the political nature of Zambrano’s thought. Because of the idiosyncrasies of her expression, the highly symbolic nature of her language, as well as its abstraction and dispersion, the analysis of her work requires a process of reconstruction. This is carried out in the light of Heideggerian thought, which proves to be an influential factor in her development. Finally, the value of poetic reason as a practical alternative to instrumental reason is considered, so that the significance and implications of poetic reason and of her political project can be re-evaluated. Chapter Five focuses on Aguirre, who, despite being a very well-known public figure, has not been the object of any previous scholarly work. This chapter evaluates the role and influence of the different positions that this charismatic intellectual held throughout his life, paying particular attention to his role as the introducer of the FS in Spain. Even more importantly, this chapter specifically aims to clarify his controversial relationship to CT. The sixth and final chapter focuses on pivotal aspects of CT, as argued throughout the these two volumes (the role of biography, fragmentation, exile, art, the subject, psychoanalysis, and spirituality) and it argues that all these elements are present in some form in the work of these three authors. Thus, it examines, by way of conclusion, the aspects of the approaches adopted by Aranguren, Zambrano, and Aguirre which account for their work to be considered CT. Furthermore, I argue that by introducing the elements of spirituality, faith, and the role of choice, transcendentality becomes a key aspect of their alternative to instrumental reason. As a result, not only do they establish the singularity of their approach, but they also by-pass the limitations associated with the FS.

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Outro
The use of drugs is a usual practice in civilization in this refers to complex modes of historical and cultural signification. In a fragmented and administered society this practice is converted into exploitation of consumption, which serves the domination and reproduction of malaise. Therefore, the objective of this study is to reflect on the harmful consumption of psychoactive substances that comes from the subjective malaise, when of the conditions of the contemporary society. For that, a theoretical research, presented her in four chapters, was supported by theoretical-methodological framework of the Critical Theory of Society, especially from the texts of Adorno, Horkheimer and Marcuse. Freud and Marx were also to revien, because their foundations give subsidies for the proposed discussion. Essays and texts of contemporary authors that dialogue with the references above were used. Among the notes is the historical movement of constitution and consolidation of capitalist society governed by the ideology of the rationality of the managed society that determines the mode of domination prevailing in culture and the behaviour of organizing human relation. In this logic the unfolding of domination from culture produces a condition of existence whose mark is suffering. Added to this process is the incentive to consumerism and the transformation of drugs into commodities, making consumption conditioned to the interests of capitalism, making consumption harmful to the production of that society. The discussion on the subject is not exhaustive in this study. For Frankfurtians, a prompt response on what to do in relation to any social problem may sabotage the clarification necessary for the transformation. The possibilities occurred changes in the field of reflection critical theory, therefore, in enlightenment. These points are necessary for an action directed to the understanding of the multiple determinations and contradictions of the process. Therefore, it is the denial of what is placed in the social / cultural structure.
O uso de drogas é uma prática milenar na civilização, e o consumo nocivo de substâncias psicoativas remete a complexos modos de significação históricas e culturais. Em uma sociedade fragmentada e administrada, essa prática é convertida em exploração do consumo, que está a serviço da dominação e da reprodução do mal-estar. Por conseguinte, o objetivo deste estudo é refletir sobre o consumo nocivo de substâncias psicoativas que advém do mal-estar quando dascondições de dominação da sociedade contemporânea. Para tanto, realizou-se uma pesquisa teórica conceitual, aqui apresentada em quatro capítulos, subsidiada pelo referencial teórico-metodológico da Teoria Crítica da Sociedade, sobretudo a partir dos textos de Adorno, Horkheimer e Marcuse. Recorreu-se também a Freud e Marx, pois seus fundamentos dão subsídios para a discussão proposta. Ensaios e textos de autores contemporâneos que dialogam com as referências acima também foram utilizados. Entre os apontamentos, contempla-se o movimento histórico de constituição e consolidação da sociedade capitalista regida pela ideologia da racionalidade da sociedade administrada que determina o modo de dominação vigente na cultura e o modo de organizar as relações humanas. Nessa lógica, os desdobramentos da dominação advinda da cultura produzem uma condição de existência cuja marca é o sofrimento. Somado a esse processo, tem-se o incentivo ao consumismo e a transformação das drogas em mercadoria, tornando o consumo condicionado aos interesses do capitalismo e fazendo do consumo nocivo uma produção dessa sociedade. A discussão sobre o tema não se esgota neste estudo. Para os frankfurtianos, uma resposta pronta sobre o que fazer em relação a qualquer problema social pode impossibilitar o esclarecimento necessário para a transformação. As possibilidades de mudança estão no campo da reflexão, na crítica, portanto, no esclarecimento. Estes pontos são necessários para uma atuação direcionada à compreensão das múltiplas determinações e das contradições do processo. Portanto, é a negação do que está posto na estrutura social/cultural.

Trata-se de uma interpretação dos ensaios nos quais Theodor Adorno criticou autores clássicos da sociologia e discutiu problemas sociológicos de seu tempo. Tal investigação não se destinou em detectar as influências que determinados autores por ventura tenham desempenhado sobre o pensamento de Theodor Adorno, mas demonstrar como a sua teoria social pode ser reconstituída a partir de sua crítica à tradição sociológica. Pretende-se demonstrar que ao tratar da história da sociologia, ao posicionar-se ante as polêmicas e controvérsias científicas, Adorno efetua um alargamento do âmbito da experiência sociológica e leva às últimas consequências o projeto de compreender o processo social através da crítica ao pensamento sociológico moderno. Pode-se afirmar que Adorno nas polêmicas contra o positivismo na sociologia alemã, em suas análises a respeito da obra de Auguste Comte, na interpretação dos trabalhos de Émile Durkheim, através da crítica imanente visa à construção de uma teoria crítica que se compõe a partir da crítica da tradição sociológica.
This text is a interpretation of the essays in which Theodor Adorno criticizes classic authors of sociology and discusses the sociological problems of his time. This investigation dont have the aim of to detect the influences that certain authors by chance would have over the Theodor Adornos thoughts, but to show how his social theory can be rebuilt starting from his criticism of the sociological tradition. I intend to show that, by dealing with the sociologys history, positioning himself before the scientific polemics and controversies, Adorno perform a widening the comprehension of the sociological experience leading to the last consequences the project of understanding of the social processes through the criticism to modern sociological thought.I can assert that Adorn, in the polemics against the positivism in German sociology, in his analysis about the Auguste Comtes work, in the interpretation of Émile Durkheims works, through of immanent criticism, seeks to build a critical theory, which constitutes itself starting from the criticism to sociological tradition.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The objectives of this work are (1) to analyze the core elements of Axel Honneth s critique Michel Foucault s thought in The Critique of Power, by linking it with his analysis of the work of the "inner circle" of the Frankfurt school, especially Adorno and Horkheimer. Thus it is understood that Honneth makes an approximation between Foucault's thinking and the Frankfurt School critical tradition, emphasizing common deficiencies that indicate an affiliation between these authors, while at the same time noting their failures in the analysis of contemporary society. Such a reading, despite its innovation in putting side by side Foucault and Habermas as rival developers of critical theory, is limited in not considering the reorientation in Foucault s thought from 1978 on, and in not identifying the notions of power and domination as problematic. These limitations do not preclude sustaining a convergence between Foucault's thinking and that of the Frankfurt school, thinking of it in a positive fashion that is not restricted to the limitations of its critical tools, and instead focusing on the radicality of such criticism, making it possible to highlight its relevance; (2) starts from the point of view held by Axel Honneth that Foucault and Habermas are understood as rival developments of the Frankfurt School, Adorno and Horkheimer in particular. We propose that the conduct is before the Enlightenment that departs from Habermas and Honneth Adorno/Horkheimer and Foucault. We conducted a rapprochement between Foucault and the Frankfurt School which relies initially on critical Honneth much as the other one, then to overcome it, showing at the same time, the common point and the reasons for that are not confused; (3) seek to reflect on the point from which Habermas and Lukács argues the obsolescence of the social criticism of the first generation Frankfurt School, Adorno in particular, namely the idea that the radical critique of rationality articulated with social analysis of capitalism would inevitably lead to an analytic aporia which could only be overcome by the paradigm shift within the critical theory. Focusing as Adorno seeks to maintain the aporetic situation of social criticism, we seek to resize the aporia taking it out of the record insurmountable obstacle to the condition of possibility of the critical exercise.
Este trabalho tem como objetivos, por um lado, investigar as relações entre Foucault e a Escola de Frankfurt e, por outro, discutir o legado desta corrente de pensamento através da reflexão acerca de sua vitalidade para o tempo presente. Num primeiro momento, analisamos os elementos centrais da crítica realizada por Axel Honneth, em Crítica do Poder, ao pensamento de Michel Foucault, articulando-a com sua análise da obra do chamado círculo interno da Escola de Frankfurt, principalmente, Adorno e Horkheimer. Desta maneira, entendemos que Honneth opera uma aproximação do pensamento foucaultiano à linhagem crítica frankfurtiana com ênfase em deficiências comuns que apontam para uma filiação entre os autores e, ao mesmo tempo, para sua insuficiência na análise da sociedade contemporânea. No segundo momento, partimos criticamente do ponto de vista defendido por Axel Honneth segundo o qual Foucault e Habermas podem ser compreendidos como desenvolvimentos rivais das idéias e questões propostas pela primeira geração da Escola de Frankfurt. Indicamos também que os pensamentos de Adorno/Horkheimer e Foucault se configuram em linhas paralelas de abordagem da sociedade moderna, mantendo pontos de distanciamento, ao mesmo tempo em que convergem no que se refere a uma análise radical que afirma a indissociabilidade entre crítica, razão e sociedade. Por fim, buscamos concluir nossa travessia focalizando a teoria social frankfurtiana e o papel que a aporia desempenha em sua montagem, tanto no que se refere à questão da crítica da razão tal qual Habermas a formula e no que tange à práxis social emancipatória da maneira como Lukács a compreende. Procuramos, então, encaminhar estas duas críticas através do eixo comum do deslocamento da aporia: ela deixa de ser o obstáculo da crítica ou a responsável pela danificação da reflexão crítica, sendo assim necessário que a superemos de alguma forma, e passa a ser concebida como a condição de possibilidade do exercício crítico, como a potência da crítica.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This paper discusses the work of Theodor W. Adorno, a member of the School of Frankfurt in what has to contribute to the study of law and citizenship. The Frankfurt School, a philosophical group formed by members of different backgrounds, had as main attribute the development of critical theory of society. Adorno was influenced each other and influenced many colleagues to the Institute for Social Research, but stood out for an original production: gloomy, pessimistic, confident in the performance of the theory linked to practice. His political philosophy related studies are linked to the study of the total administered society, the result of cultural industry and the total art, which influenced the separation of the individual life policy. The Nazi state and anti-Semitism is linked to the contradictions of capitalism. In industrial society democracy alienates the subject does not produce the expected human emancipation with the clarification. Finally, his criticism of human rights and legal form, although recognized as unfulfilled did not stride for human emancipation, allowing a connection to the Marxist thinker Evgeni Pachukanis get the release of his thought.
O presente trabalho aborda a obra de Theodor W. Adorno, membro da Escola de Frankfurt, naquilo que tem a contribuir para o estudo crítico do direito e da cidadania. A Escola de Frankfurt, corrente filosófica formada por acadêmicos de diferentes formações, teve como atributo principal o desenvolvimento da teoria crítica da sociedade. Adorno foi influenciado e influenciou mutuamente diversos colegas ligados ao Instituto de Pesquisa Social, mas destacou-se por uma produção original: melancólico, pessimista, confiante na realização da teoria vinculada à práxis. Seus estudos de filosofia política são ligados à análise da sociedade total administrada, fruto da industria cultural e da arte total, as quais influenciaram a separação do individuo da vida política. O Estado nazista e o antissemitismo, diz, estão largamente vinculados às contradições do capitalismo. Na sociedade industrial a democracia aliena o sujeito interditando a emancipação humana que se esperava com o esclarecimento. Por fim, a não realização de uma crítica mais profundamente alicerçada aos direitos humanos e à forma jurídica aumentam, do ponto de vista do pensamento jurídico, o alcance do seu empreendimento. O tal ocaso aponta para a premência de uma leitura casada entre a sua obra e a do pensador marxista Evgeni Pachukanis com vistas a uma verdadeira libertação de seu pensamento.

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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
This dissertation aims to present the trajectory of the Brazilian reception of the German philosopher Theodor Adorno. Linked to the Institute of Social Research - from which would emerge the "Frankfurt School" - Adorno begins to receive attention from Brazilian intellectuals between the decades of 1950 and 1960. Since then, researchers from different areas have looked out to the work of this author, creating what we called, following Pierre Bourdieu, an academic field. This trajectory involved distinct readings, appropriations and definitions about the author, built and criticized over time. This dissertation intends to analyze this processes locating them in it's different historical moments
Esta dissertação de mestrado tem como objetivo apresentar a trajetória da recepção brasileira do filósofo alemão Theodor Adorno. Intelectual ligado ao Instituto de Pesquisas Sociais – de onde emergiria a chamada “escola de Frankfurt” – Adorno começa a tornar-se tema de reflexão dos intelectuais brasileiros entre as décadas de 1950 e 1960. Desde então, uma série de estudiosos de diferentes áreas se debruçaram sobre a obra deste autor, constituindo aquilo que definimos, seguindo Pierre Bourdieu, como um campo acadêmico. Esta trajetória envolveu leituras, apropriações e definições distintas sobre o autor, construídas e criticadas ao longo do tempo. Esta dissertação pretende analisar estes processos localizando-os em seus diferentes momentos históricos

Orientador: Renato Bueno Franco
Banca: Robespierre de Oliveira
Banca: José Pedro Antunes
Banca: Edmundo Antonio Peggion
Banca: Antonio Álvares Soares Zuin
Resumo: Esta pesquisa aborda um fenômeno típico das sociedades contemporâneas, a administração social das atividades físicas no tempo livre em meio à natureza. O objetivo é analisar/compreender a potencialidade emancipatória dessas atividades a partir dos estudos dos pensadores da Escola de Frankfurt. A hipótese é de que o contato das pessoas com a natureza no tempo livre pode promover uma relação em que tanto a natureza quanto o sujeito não são percebidos como objeto de exploração e dominação; relação que nas condições de administração social encontra-se prejudicada e até obstaculizada. Constituída de três capítulos, os dois primeiros apresentam e discutem o aporte conceitual e teórico que analisa historicamente o trabalho e o tempo livre, enquanto o último analisa e reflete criticamente os dados coletados por meio de pesquisa empírica de práticas de lazer em meio à natureza na cidade de Carrancas/MG, conhecida como uma espécie de refúgio daqueles que vivem em centros urbanos maiores devido às suas belezas naturais.
Abstract: This research deals with a typical feature of the contemporary societies, the social administration of the physical activities in the free time along with the nature. The objective is to understand the emancipatory potentiality of these activities from the studies at Frankfurt's School. The hypothesis is that the people's contact with the nature in their free time can promote a relationship that both the nature and the individual are realized like non-stuffed nature, relation that, in the social conditions of administration is damaged and even obstructed. This survey is constituted by three chapters, in the two first, it shows a conceptual and theoretical aphostl studied in the last analysis, and reflects critically the collected data through the empirical investigation-work in the town of Carrancas/MG, known as a kind of refuge for the ones who live in bigger urban centers due to the beautiful waterfalls.
Doutor

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Investigates the relationship between education, emancipation and barbarism, questioning whether the school evaluation is an obstacle to the achievement of an emancipatory Educa-tion. Theoretical nature research that addresses the topic from the philosophy of education. Based on the critical theory of the Frankfurt School, particularly in adorner reflections on ed-ucation. Part of the hypothesis that, insofar as the school evaluations, through evidence, re-duce the ability of students to produce their own speeches are being themselves an obstacle to the achievement of an emancipatory education, because reducing the discursive capacity is a way to reduce also the ability to think independently. Objective to investigate if evaluations of learning applied in HEI's Brazil, in particular, have been targeted for the construction of the emancipation, analyzing a specific law course in IES São Luís, Maranhão capital. Methodo-logically develops from the approach of critical theory developing the search as follows. Pre-sents the transformations of emancipatory enlightenment due to instrumental reason, exposes the instrumental reason and the cultural industry transformed the emancipatory reason and instrumental reason serving as technical guidelines of domination and alienation of capital-ism. Exposes the Adorner's reflections on the relationship between education, emancipation and barbarism; presents its concerns about the need for education to be targeted to prevent that barbarism, which if expressed strongly by means of Nazism and Aushiwitz concentration camp, if repeat therefore to contribute to the realization of this project the education, must be oriented to emancipation. Analyzes the concept of school evaluation, showing its history, its features, functions, classification, and express analysis of the dialectical relationship of school evaluation with various other dimensions, such as the State, the labour market, the curriculum, within the context of today's Capitalism. Investigates whether the particular law school guides its school ratings in the form of evidence, more for an emancipatory project or barbarizante, from the analysis of statements of evidence applied in the course, the vision of students and teachers on the evaluations, presented through the result of data extracted from questionnaires with the directly involved in the evaluation process. Presents data, obtained through the appli-cation of questionnaires, which indicate understand most students that the evaluations imple-mented by teachers are more oriented towards barbarism, while the information presented by the Faculty allow you to infer something similar. Concludes that, from the analysis of extract-ed data in law school, field of study, the most commonly found type of evaluation in such an environment is of type barbarizante, becoming thus the evaluation of such an obstacle to the realization of an emancipatory Education.
Investiga a relação entre Educação, emancipação e barbárie, questionando se a avaliação es-colar é um obstáculo para a realização de uma Educação emancipatória. Pesquisa de natureza teórica que aborda o tema a partir da Filosofia da Educação. Fundamenta-se na Teoria Crítica da Escola de Frankfurt, em especial nas reflexões de Adorno sobre a Educação. Parte da hipó-tese de que, na medida em que as avaliações escolares, por meio das provas, reduzirem a ca-pacidade dos alunos produzir seus próprios discursos estarão sendo elas próprias um obstácu-lo para a realização de uma educação emancipatória, pois reduzir a capacidade discursiva é uma forma de reduzir também a capacidade de pensar autonomamente. Objetiva investigar se as avaliações de aprendizagem aplicadas em IES s brasileiras, em especial no Maranhão, têm sido orientadas para a construção da emancipação, analisando um Curso de Direito específico de uma IES na cidade de São Luís, capital do Maranhão. Metodologicamente desenvolve-se a partir do método de abordagem da Teoria Crítica desenvolvendo-se a pesquisa da seguinte forma. Apresenta as transformações da razão emancipatória iluminista em razão instrumental, expõe que a razão instrumental e a indústria cultural transformaram a razão emancipatória em razão técnica e instrumental, servindo assim às diretrizes de dominação e alienação do Capita-lismo. Expõe as reflexões de Adorno sobre a relação entre Educação, emancipação e barbárie; apresenta suas preocupações sobre a necessidade de a Educação ser orientada para evitar-se que a barbárie, que se expressou fortemente por meio do Nazismo e do campo de concentra-ção de Aushiwitz, se repita, pois, para contribuir na efetivação desse projeto a educação, deve ser orientada para a emancipação. Analisa o conceito de avaliação escolar, apresentando sua história, suas características, funções, classificação, além de expressar a análise da relação dialética da avaliação escolar com diversas outras dimensões, como o Estado, o mercado de trabalho, o currículo, dentro do contexto do Capitalismo hodierno. Investiga se o determinado Curso de Direito orienta suas avaliações escolares, no formato de provas, mais para um proje-to emancipatório ou barbarizante, a partir da análise de enunciados de provas aplicadas no curso, da visão dos alunos e professores sobre as avaliações, apresentada por meio do resulta-do de dados extraídos de questionários aplicados com os envolvidos diretamente no processo de avaliação. Apresenta dados, obtidos por meio da aplicação de questionários, que indicam entender a maioria dos alunos que as avaliações aplicadas pelos professores estão mais orien-tadas para a barbárie, enquanto que as informações apresentadas pelos docentes permitem inferir algo semelhante. Conclui que, a partir da análise dos dados extraídos no curso de Direi-to, campo de estudo, o tipo de avaliação mais frequente encontrada em tal ambiente é a do tipo barbarizante, tornando-se, assim, a avaliação desse tipo um obstáculo para a efetivação de uma Educação emancipatória.

Esta pesquisa tem como objeto o torcedor de futebol comum, analisando o que leva um indivíduo a torcer e o que, nessa prática, pode levá-lo à alienação e à violência. Nossos principais referenciais teóricos são a Escola de Frankfurt e a teoria freudiana. Estudamos o futebol sob o aspecto de sua apropriação pela indústria cultural e o torcedor como parte das massas estudadas por Freud (1921/1974a) em Psicologia de grupo e análise do ego e posteriormente pelos frankfurtianos. Dezesseis torcedores de diferentes times foram entrevistados. Formaram dois grupos de oito sujeitos, com base no processo de escolarização: um grupo de torcedores que têm até o ensino fundamental completo e outro de torcedores com ensino médio completo. Os resultados demonstraram certa devoção ao time nos dois grupos, bem como alienação e tendência à barbárie e ao preconceito. Isso ficou mais visível no grupo dos mais escolarizados, o que indica que a educação de hoje pode favorecer esse tipo de atitude.
The object of this research is the regular football supporter, analyzing what drives a person to cheer and what in this practice can lead to alienation and violence. Our main theory references are the Frankfurt School and the Freudian theory. We have studied the football in its appropriation by the cultural industry and the supporter as part of the masses studied by Freud (1921/1974a) in Group psychology and analysis of the ego and subsequently by the frankfurtians. Sixteen supporters of different Brazilian teams were interviewed. They were divided in two groups of eight subjects according to their education level: one group of supporters with low education level and another group with middle education level. The results have shown a certain devotion to the team in both groups as well as alienation and a tendency to barbarity and prejudice. This was more visible on the group with higher education level, what means that nowadays education can promote this kind of attitude.

This essay discusses the effects of mass culture on the Loman family in Arthur Miller’s play, Death of a Salesman. The focus is to identify whether conformation to mass culture and alienation have caused the characters to be lonely and to give up what they enjoy and to fall in line with a system where individuality is replaced by totality. The theoretical framework used is the Frankfurt School’s critical theory which further developed Karl Marx’s socialist economic theory by putting an emphasis on the role of media and culture. The Frankfurt School critical theory purports that people in a mass culture society are estranged from themselves and others as large corporations and machines eradicate individual skills. Consumerism and meaningless media control and keep fatigued workers happy in their leisure time and thus distract them from starting a revolution. Advertising and entertainment create heroes to be revered which leads to a society where people strive for success, but this also results in competition and further estrangement. The conclusion is that the behaviour of the Loman family members is a result of conforming to the expectations of a mass culture society. Willy and Biff fail in their professional fields as they are not engaged in the manual work they are qualified for and that would fulfil their true needs. The constant effort to live up to expectations leads to immoralities, lies, contradictions, and loneliness. A false consciousness conveyed through media has indoctrinated a belief that someone who is not successful should be excluded from society. Willy’s escape after his own and his sons’ failures is suicide.

What does emancipation mean today? In political theory, the idea of emancipation has typically been understood as a process of rationalization involving the promotion of human rights or the historical overcoming of capitalism. However, in contemporary social criticism the earlier antagonism between liberalism and Marxism has largely been replaced by the conflict between Enlightenment thinking and Enlightenment critique. The tension between Enlightenment philosophy and Enlightenment skepticism can be taken as emblematic of the two main tendencies within contemporary critical thought. However, a similar ambivalence can be found in the classical critical theory of the so-called Frankfurt School. Given that we have to distinguish between two types of critical theoretical thought, is it even possible to answer the question about emancipation in an unambiguous way? The overall aim of this study is to examine the meaning of emancipation in contemporary critical thought. More specifically, the principal aim is to demonstrate that Jürgen Habermas’s critical theory can be understood as an attempt to overcome the opposition between the early and the late Frankfurt School in order subsequently to evaluate this attempt and thereby judge whether Habermas’s approach can serve as a key for combining the concepts of emancipation corresponding to these two types of critique. My main objection to Habermas’s reformulation of critical theory is that it is characterized by a lack of emancipatory potential and a lack of critical force. In trying to pave the way for an alternative approach, my strategy for accommodating the tensions between the two models of critical theory is to show that emancipation can be viewed as a process involving three disparate yet interconnected stages: an initial break in the continuity of history; a collective political struggle in order to realize the utopian vision thereby opened up; and, a possible understanding among the participants in a discourse.

Why does mass-violence happen at all? This paper takes the first steps to establish a model to answer this question and explain extreme mass-violence as a phenomenon. This paper seeks to fill a gap in the field of research, in which models exist to explain the phenomenon of violence, with cases of genocide being seen as problems or exceptions, and as such researched as individual cases rather than as part of a wider phenomenon. This paper uses a selected part of the writings of Theodor Adorno and Max Horkheimer to establish the basis for a model to explain extreme-cases of mass-violence. The Five-Pillar Model includes 5 social elements - (1) Culture Industry (2) Mass-Media (3) Propaganda (4) Dehumanization (5) Ideological Awareness. When these pillars all reach a high enough level of severity, conditions enable elites to use scapegoating - to divert revolutionary attention to a specific puppet group, resulting in extreme mass-violence. The Five-Pillar Model is then used to analyze an empirical case - Cambodia 1975-1979 and shows how these pillars all existed in an extreme form in that case. This paper presents scapegoating as a possible explanation for the Cambodian case.

Este trabalho tem por objetivo investigar as análises de Theodor Adorno sobre a mercantilização da cultura a partir da década de 1930, com o intuito de compreender como o conceito de indústria cultural foi sendo esboçado na obra do autor antes de ganhar sua formulação mais conhecida em Dialética do Esclarecimento, escrita em parceira com Max Horkheimer, publicada em 1944 em versão prelimitar e em 1947, na formatação definitiva. Intenciona-se demonstrar que indústria cultural decorre de um programa de pesquisa e reflexão anterior à Dialética do Esclarecimento, voltado para a compreensão da articulação de aspectos econômicos com o âmbito psicológico e cultural que são sintetizados de forma singular no conceito. As reflexões de Adorno, por sua vez, representam uma apropriação particular de influências marxistas, freudianas e weberianas, bem como leituras de Walter Benjamin e de Max Horkheimer.
This study aimed to investigate the analysis of Theodor Adorno on the commodification of culture starting from the 1930s, in order to understand how the concept of culture industry was being sketched in the author\'s work before obtaining its best known formulation as published in Dialectic of Enlightenment, written in partnership with Max Horkheimer, in 1944 in a preliminary version and in 1947, in its final formatting. Our intention is to demonstrate that culture industry originates from a program of research and reflection prior to Dialectic of Enlightenment, pursuing the understanding of the articulation between economics and psychological and cultural, that are synthesized in a unique way in the concept. Adorno\'s reflections, in turn, represents a particular appropriation of Marxist, Freudian and Weberian influences, as well as readings of Walter Benjamin and Max Horkheimer.

A tese debruça-se sobre a obra de Herbert Marcuse, em especial aquela produzida nos anos 1950, 1960 e 1970, em uma tentativa de atualização de suas teorias para o presente. Tendo escrito boa parte de seus livros mais amplamente discutidos em um contexto de pacto de classes, trabalho fordista, Estado keynesiano, e inserido em um período relativamente prolongado e estável de crescimento do capitalismo (os assim chamados trinta anos gloriosos), em que as evidências de manifestações políticas e lutas de classes eram menos evidentes quando comparadas com momentos anteriores de efervescência política nos séculos XIX e XX, suas conclusões teóricas a respeito da integração da classe trabalhadora e da sociedade unidimensional teriam sido impregnadas dos fundamentos sócio-históricos que a embasavam. A ideia é contrastar e comparar tais conclusões com nosso presente histórico, tendo em vista as quatro décadas e meia de expansão neoliberal pelo globo, levando em consideração os fenômenos de precarização laboral e da vida disseminados por ela. Busca-se, com isso, apontar as continuidades e rupturas da teoria de Marcuse para o século XXI.
This dissertation examines the works of Herbert Marcuse, especially those written in the 1950s, 1960s and 1970s, and constitutes an attempt to update his theories to our present. Having written much of his more widely discussed books in a context of class compromise, Fordist labor, Keynesian state, and embedded in a prolonged period of relatively stable capitalist growth (the so-called \"thirty glorious years\"), in which the evidence of political manifestations and class struggles was less evident when compared with earlier moments of political effervescence in the 19th and 20th centuries, his theoretical conclusions referring to the integration of the working class and one-dimensional society would have been impregnated with the socio-historical foundations that supported it. The idea is to contrast and compare these conclusions with our historical present, considering the four and a half decades of neoliberal expansion across the globe, taking into account the phenomena of labor and life precarization disseminated through this expansion. The dissertation seeks thus to point out the continuities and ruptures of Marcuse\'s theory for the twenty-first century.

Nous proposons dans ce travail une interprétation de la référence à la psychanalyse chez Adorno et Horkheimer, en partant de son usage dans un champ inattendu, quoique central : la critique de la rationalité. Adorno et Horkheimer affirment, notamment dans la Dialectique de la raison, que la raison, concept à la fois central et structurant pour la société moderne capitaliste, entre en conflit avec elle-même jusqu’à son autodestruction, qui doit être comprise comme passage dans la folie. Nous entendons soutenir que cette affirmation peut être comprise de manière non-métaphorique par le recours à la psychanalyse, à partir d’une double lecture de leurs écrits, à la fois génétique et micrologique. Nous situons la genèse du croisement entre psychanalyse et critique de la rationalité dans leurs premiers travaux, au moment de traiter du rapport entre psychologie et théorie de la connaissance, d’abord dans une perspective philosophique néokantienne, puis dans le cadre du programme de recherches interdisciplinaires des années trente. Ce croisement précoce conduit Adorno et Horkheimer à s’intéresser tant à la part inconsciente qui travaille les processus de connaissance, qu’à la logique des phénomènes apparemment les plus irrationnels. Nous réinterprétons ainsi les travaux des années trente et quarante comme la mise au jour d’une conjonction de formes spécifiques de rationalisation sociale avec la montée de phénomènes sociaux particulièrement irrationnels, notamment liés à l’émergence du fascisme. Cette conjonction mène alors à la thématisation psychanalytique de l’autodestruction de la raison. Notre thèse est que la mise au jour de ce paradigme critique singulier – qui associe approche psychanalytique, critique de la raison et théorie de la connaissance – révèle de façon cohérente et globale la fonction attribuée à la psychanalyse par ces auteurs : rendre compte de la déraison comme effet de la logique contradictoire que la société moderne capitaliste établit entre nature et histoire. Nous pouvons ainsi conclure notre travail en analysant à quelle condition une théorie de la connaissance dialectique et critique est susceptible de ne pas reconduire l’écueil que la psychanalyse a permis d’identifier au niveau social, à savoir la réduction du rapport entre histoire et nature à un rapport de domination. Nous entendons ainsi montrer les potentialités critiques de ce paradigme dans le cadre des débats contemporains sur les pathologies de la raison
In this study, we will propose an interpretation of the psychoanalytic references in the works of Adorno and Horkheimer, by starting from the way they are used in an unexpected, and yet central, field: the critique of rationality. Especially in Dialectics of Enlightenment, Adorno and Horkheimer affirm that reason, a concept that is both central and structuring to the modern capitalist society, comes into conflict with itself to the point of its self-destruction, which should be understood as a passage to madness. We intend to defend that this affirmation can be understood, by having recourse to psychoanalysis, in a non-metaphorical manner, starting from a double reading, both genetic and micrologic, of their writings. We situate the genesis of the intersection between psychoanalysis and the critique of rationality in their early works, when they were dealing with the relationship between psychology and the theory of knowledge, at first in a neo-Kantian perspective, then within the framework of the program of interdisciplinary research in the thirties. This precocious intersection led them to become interested as much in the unconscious part which works through the process of knowledge, as in the logic of phenomena which are apparently the most irrational. We therefore interpret their works from the thirties and forties as the unveiling of a conjunction of specific forms of social rationalization with the rising of particularly irrational phenomena, especially related to the emergence of fascism. This conjunction then leads to the psychoanalytical thématisation of reason’s self destruction. Our thesis is that by disclosing this singular critical paradigm – which links together the psychoanalytical approach, the critique of reason, and the theory of knowledge – the function attributed to psychoanalysis by these authors can be revealed in a global and coherent fashion: accounting for unreason as an effect of the contradictory logic that the modern capitalist society establishes between nature and history. We can therefore conclude our work by analyzing on what condition a dialectical and critical theory of knowledge is likely to avoid the pitfall that psychoanalysis has allowed to identify at the social level, i.e. the reduction of the relation between history and nature to a relation of domination. In this way, the critical potentials of this paradigm within the framework of contemporary debates on the pathologies of reason can be brought to light

Max Horkheimer’s mature works on theology and Schopenhauerian metaphysics have been portrayed by subsequent critical theorists as an illicit regression from his earlier social theory in a two-fold sense. First, his concern to reflect on empirical experience is replaced with speculation regarding intelligible concepts, i.e. concepts that do not arise from observation on the basis of sense-intuition but are rather products of “pure” reason (God) or the imagination (Schopenhauer’s will). Second, his advocacy of the Enlightenment as an emancipatory political project is replaced by its skeptical critique. I argue that this consensus radically misunderstands the concerns animating the late Horkheimer insofar as his reflections on intelligible concepts are both intimately related to a continuing concern with empirical inquiry, as well as an outworking of his commitment to the realization of the Enlightenment. The argument is presented in three related movements. In the first, I interpret Horkheimer’s oeuvre in terms of his pervasive interest in developing a materialist logic. I begin by outlining his early understanding of thought as a form of inquiry for embodied social subjects (chapter 1), before noting how, in his mature theorizing, this account serves as a basis for a presentation of the relationship between various kinds of inquiry and the practice of social critique (chapter 2). In the second, I contend that Horkheimer’s critique of instrumental reason is best understood as congruent with this materialist logic, not as a speculative departure from an earlier concern with empirical inquiry. I begin by examining Horkheimer’s empirical analysis of how historical changes in the basic institutions defining political economy in modern life affect the reasoning habits of subjects (chapter 3). I then turn to his diagnosis of the way such changes affect the selfunderstanding of modern subjects, leading to a pervasive form of alienation (chapter 4). In the final movement, I present Horkheimer’s turn to theological concepts of the intelligible as a therapeutic response to this alienation. First, I examine his understanding of the content of theological concepts as well as how such concepts may be preserved in a form appropriate to modern life (chapter 5), and conclude by illustrating his own attempt at such a retrieval in his late reflections on the Jewish liturgy (chapter 6). In the conclusion, I note that this interpretation offers a constructive challenge to philosophers concerned with the tradition of critical theory. On the one hand, Horkheimer articulates what would be required for the fulfillment of the Enlightenment project in terms critical theorists will recognize as their own, by offering an account of the social practices that are necessary for the self-determination of the subject. Yet his presentation contests a fundamental axiom of such theorists regarding the role intelligible concepts ought to play in seeking this goal. Horkheimer defends an account of the significance of the liturgy for practices of reasoning that is quiet foreign to such theorists. Instead of setting liturgical reasoning over against a militantly “secular” Enlightenment, he demonstrates that such reasoning is integral to its fulfillment.

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The aim of this research is to analyze the reach of TV sports programs on physical education classes in schools, specifically under the perspective of the broadcasting of major sport events such as Olympic Games, Pan American Games, soccer championships and others. As theoretical reference, it was considered the first generation of the school of Frankfurt, especially T.W. Adorno and M. Horkheimer. The study privileged the analysis of the cultural industry concepts, identification and competition. Empirical research was carried out in a traditional private school in the city of Jundiaí in São Paulo state - Brazil, with 53 students of the second year of high school (16 years old). The research aimed: 1 - To verify the frequency with that the students attend the main sporting events of television and activities that can have effect in their formation. 2 - To verify the adhesion to sports programs on TV. 3 - To verify if the adhesion to the sport programs on TV promotes the identification of the spectators with the athletes who are put in the headlines by the media. 4 - To verify if the sport programs on TV triggers competitive tendencies on the behaviour of the students who watch them. 5 - If there is a correlation among the adhesion to the cultural industry, identification and competition. The data was obtained from questionnaires and scales organized and tested for the specific purpose. After analyzing the data, constructing tables/charts and doing statistics tests, the results showed how the sports programs on TV, specially the cultural industry as a system, has an effect on the attitude building, comprehension and behavior of students during the physical education classes. The results did not allow us to confirm the totality of hypothesis presented. However they indicate that the pertinence of the cultural industry concept and that its ideology gets to schools. The dynamics carried out with videos show that there is a considerable influence from the media on the behavior of students during the classes of Physical Education in school. The tests sperman did not indicate correlation among the adhesion to the cultural industry, identification and competition. Thus, with the growth of the sports industry and consequent support of TV to the spectacle-sport, there is belief that this theme will encourage other research aiming to understand better their effects on physical education classes in schools and its implications on the formation of the being
ix POIT, D. R. Um olhar Frankfurtiano sobre o alcance da programação esportiva da televisão nas aulas de Educação Física escolar. 2008. 142 p. Tese (Doutorado em Educação: História, Política, Sociedade) Pontifícia Universidade Católica de São Paulo, São Paulo, 2008. RESUMO O objetivo desta pesquisa é analisar o alcance da programação esportiva da televisão nas aulas de Educação Física escolar, especificamente, sob a perspectiva da veiculação dos principais eventos esportivos tais como: Jogos Olímpicos, Jogos Pan-americanos, campeonatos de futebol, entre outros. Como referência teórica foi considerada a produção da primeira geração da escola de Frankfurt, em especial T. W. Adorno e M. Horkheimer. O estudo privilegiou a análise dos conceitos de indústria cultural, identificação e competição. Foi realizada uma pesquisa empírica em uma escola particular tradicional da cidade de Jundiaí, município do estado de São Paulo, com 53 alunos do 2º ano do ensino médio. A pesquisa teve os seguintes objetivos: 1- Verificar a freqüência com que os alunos assistem os principais eventos esportivos da televisão e atividades que possam ter efeito em sua formação. 2- Verificar a adesão à programação esportiva da TV. 3- Verificar se a adesão à programação esportiva da TV promove a identificação dos expectadores com os atletas destacados pela mídia. 4- Verificar se a programação esportiva da televisão provoca tendências competitivas no comportamento dos alunos que a assistem. 5- Se há correlação entre a adesão à indústria cultural, identificação e competição. Os dados foram obtidos por meio de questionários e escalas organizadas e testadas para a finalidade específica. Após análise dos dados, construção de tabelas e testes estatísticos, chegou-se aos resultados que indicam como a programação esportiva da televisão, em especial, a indústria cultural como sistema, repercute sobre a formação de atitude, compreensão e comportamento dos alunos nas aulas de Educação Física escolar. Os resultados não permitiram comprovar na íntegra todas as hipóteses apresentadas, entretanto, indicaram a pertinência do conceito de indústria cultural e mostraram que sua ideologia chega à escola. A dinâmica realizada com vídeos indica que há uma considerável influência da mídia no comportamento dos alunos durante as aulas de Educação Física escolar. Os testes de Sperman não indicaram correlação entre adesão a indústria cultural, identificação e competição. Assim, com o crescimento da indústria do esporte e conseqüente suporte da televisão ao esporte-espetáculo, acredita-se que este tema deva suscitar outras pesquisas visando compreender melhor seus efeitos nas aulas de Educação Física escolar e suas implicações na formação do indivíduo

Este trabalho discute a possibilidade de a educação transformar algo de decisivo em relação à barbárie, baseado na tese de que desbarbarizar se tornou a tarefa mais urgente da educação. O conceito de barbárie é entendido como violência em sua dimensão histórico-natural e subjetiva. O trabalho aborda as facetas da barbárie em seu desenvolvimento social, por sua influência sobre o psiquismo, principalmente a partir do capitalismo, abrindo caminho para algumas reflexões no campo da educação e da psicologia, principalmente no esclarecimento sobre os mecanismos inconscientes que determinam o comportamento. Baseado nas teorias de Theodor Wiesengrund Adorno e Sigmund Freud, discute a possibilidade de informações conscientes superarem ou amenizarem as manifestações imediatas de violência, mesmo sob as poderosas influências inconscientes em uma civilização irracional, que tenha intensificado o seu mal-estar.
This work discusses the possibility of the Education to have a relevant role in the fight against the barbarism, based in the hypothesis that to civilize has become the most urgent task of the Education. The concept of barbarism is that of the violence in its natural-historic and subjective dimensions. The present work studies the characteristics of the social development of barbarism, particularly since the advent of the capitalism, making possible some reflections in the fields of Education and Psychology, especially about the unconscious mechanisms that determine the human behavior. Based in the theories of Theodor Wiesengrund Adorno and Sigmund Freud, this work discusses the possibility of conscious information to overcome or at least to soothe the manifestations of violence, even in an irrational civilization like ours, prey of powerful influences from the unconscious.

Theodor Adorno’s view of Arnold Schoenberg can be seen in light of his criticism of Immanuel Kant. Critiquing Kant’s concept of Enlightenment and his dualist philosophy, Adorno also critiques common misconceptions about Kant's work in bourgeois society. Similarly, in Schoenberg's oeuvre Adorno finds radical musical creation but also a reversion to formulaic composition in its reception by Richard Hill among others. In both Kant and Schoenberg, Adorno identifies a tripartite movement: (1) A radical work (philosophical or musical) is created by a member of bourgeois society. (2) The work adopts the function of a societal critique. (3) However, bourgeois society is incapable of understanding the work as critique and erases its radical nature. Seen in light of Adorno's thought, the thesis explores the transactional nature of idea production and reception in society.

Through a focus on four rubrics: emancipatory rationality, anthropology, metaphysics and religion, the dissertation demonstrates clearly that with similar resources yet different emphases, Paul Tillich, Max Horkheimer and Theodor W. Adorno uniquely structure what are largely complementary critical interpretations of a modernity which they see to be diseased, and whose subjects are unable to realize the promises of enlightenment. They shine similar lights on the 'steel-hard cage' of a modernity which they hope to overcome, and possibly to redeem, in largely compatible ways. In demonstrating this, the dissertation unearths some striking similarities shared by the three thinkers, and simultaneously reveals clear lines of dissimilarity between them in other key areas. This includes important distinctions between Adorno and Horkheimer, not only in the 1930s, but also in the 1940s, by which time they claimed to be writing with a single mind and purpose. Key similarities which will be disclosed include an initial reliance upon Hegel’s dialectical structure and Marx’s emancipatory social vision and a trenchant critique of the reifying and dehumanizing forces of capitalism. The modern subject thinks itself free but cannot achieve the liberation promised by enlightenment; instead, the subject experiences alienation and estrangement. Central shared goals include an increase in justice and the hope for not only ending barbarism and the suffering it causes, but also holding the memories of those who have died without justice alive. In a similar manner, major differences arise from common sources and hopes. The drive for transcendence takes a very different form in Tillich’s theological system than it does in the secular-Jewish longing for a hypothetical messianic moment found in the work of Adorno and Horkheimer during the period 1929-50, on which this study focuses. When the writings of Adorno, Horkheimer and Tillich are placed along side of one another, and in conversation with one another, something greater than demonstrable intellectual influence is revealed. Despite some substantial differences in methodology and assumptions, there are remarkable consonances between the types of critical social theory developed, and when read in concert, new insights into each thinker’s oeuvre become clearer and increasingly reveal a kaleidoscopic consonance.

Sur la base d’enquêtes de terrain menées en France auprès de travailleurs du service eau potable et assainissement, cette thèse explore la façon dont se tissent au cœur du travail les relations à soi, aux autres et à la nature pour en déceler les distorsions respectives. L’idée centrale est que c’est par la médiation de cette triple relation à soi, aux autres et à la nature que se construit une subjectivité au travail. C’est aussi par cette triple médiation qu’une subjectivité peut manquer à se construire et à inscrire l’histoire de ses pratiques dans un monde. Une double origine de ces distorsions a été identifiée. Premièrement, le cadre normalisant de l’organisation productive qui étouffe la puissance normative du travailleur et sa possibilité de tisser réflexivement des liens signifiants avec les autres et son environnement, et ultimement, avec soi. Secondement, autour des eaux, eau potable, eaux usées, se sont solidifiées des pratiques dépréciées et des représentations dépréciatives. Ces deux composantes expliquent la forme que prend la relégation des travailleurs des eaux et leur sentiment d’injustice. L’expérience de l’injustice décelée dans ce parcours des existences au travail, renforce la portée éthique et politique de cette enquête. La thèse examine finalement la possibilité d’ouvrir un espace de délibération où s’articuleraient de telles expériences. L’appropriation significative du travail est la condition de leur expression et celle de pratiques subversives par lesquelles torsion peut être faite aux structures polarisantes dont les travailleurs héritent
Based on field investigations conducted in France among workers in the sanitation and drinking-water services, this dissertation studies how relationships to self, others and nature develop at work, but also how the relations between these three elements may become distorted. The principal argument is that at the core of work subjectivity is built throughout the mediation of this triple relationship between self, other, and nature. Moreover, throughout this triple mediation, subjectivity can fail to construct itself and thus to engrave the story of its practices in a world. A double source of distortions were identified. First, the normalizing frame of the productive organization, which stifles the normative power of the worker, as well as the individual’s opportunity reflexively to develop significant bonds with others, the environment, and finally the self. Second, water has significances which are articulated within a structure of domination. These two components explain how the workers are marginalised, as well as the feeling of injustice that results from this marginalisation. The experience of injustice, revealed in the course of existences at work, reinforces the ethical and political impact of this investigation. The dissertation finally examines how a deliberative space can open up where such experiences could articulate and express themselves. The appropriation of work as meaningful is the condition of this expression, but also of subversive practices through which polarizing structures, inherited by the workers, can potentially be transformed

Depuis le début du 20e siècle, la consommation est devenue un appareil idéologique que les masses utilisent pour acquérir une auto-identité par la voie des sens symboliques des marchandises. Cette évolution de la consommation vers le consumérisme ne peut être expliquée de l’intérieur du consensus théorique de la Science sous influence du paradigme dominant. Toutefois, la transformation peut être comprise par la voie d’une critique immanente de la rationalité. La consommation peut être vue comme la nouvelle méthode de la socialisation que l’individu utilise afin de se lier à la communauté dans la mesure où il est dépourvu dans la modernité du lien direct avec ses semblables. Le consensus théorique de la partie idéologique de la Science montre cette nouvelle méthode comme moyen de pacification des conflits qui peuvent perturber l’unité sociale, alors qu’en réalité la consommation de masse est source de destruction et de contradiction. La thèse essaye de démontrer la contradiction de ce nouveau modèle de socialisation et de clarifier le véritable rôle de la consommation : assurer la passivité des masses en réponse aux conflits sociaux du début du 20e siècle. « La peur de la liberté » d’Erich Fromm est utilisé pour la base de la recherche et les idées de l’école de Francfort sont évoquées pour développer la méthode de recherche
Since the beginning of the 20th century, the consumption has become an ideological apparatus which is used for acquiring a self-identity through the symbolic meanings of the products. This evolution of the consumption in the consumerism cannot be comprehended inside the theoretical consensus of Science which is under the influence of the dominating paradigm. However, the transformation can be understood through an immanent critique of the rationality. The consumption can be seen as the new method of socialization that the individual uses to link herself/himself to the community insofar as the individual lacks in the modernity the direct link with the others. The theoretical consensus of the ideological part of Science shows this new method as a way to pacify the individual conflicts which can disrupt the social unity, in reality the mass consumption is the source of destruction and contradiction. The thesis aims to point out that contradiction of the theory and to clarify the real role of the consumption: constitute the passiveness of the masses in response to the social conflicts of the beginning of 20th century. The book “Escape from Freedom” of Erich Fromm is used as the base of the research and the ideas of the Frankfurt School are evoked in order to develop the research method

The divide between popular culture and high culture has been a subject of discussion since the early days of media research. Even though popular culture has a somewhat higher status today than in the early 1900’s, the division between the two cultural forms still exists. For example, the movies that appeal to the great masses are rarely awarded the most prestigious European film prices. The aim of this study was to examine how these two cultural practices is separated in film reviews on the Swedish film site MovieZine with the use of the socio-cultural theories of Adorno, Horkheimer and Bourdieu. The main issues consisted of what types of rhetorical arguments the critics use to value the film, and what types of cultural references they make in the different reviews The selection of the movie reviews for this study was based on the ten most viewed movies in Swedish cinema in 2016, and ten movies that were awarded some of the most prestigious and refined American and European film prices in the same year. The general result showed that the film critics used different types of rhetorical arguments based on what type of films they reviewed. In their reviews of the more high cultural films, the citric based their arguments on matters that are considered to be of a more intellectual and analytical kind, than in the reviews of the films that appeal to the masses. The critics often referred to movies or other cultural phenomenon that could be placed on the same side of the cultural spectrum as the movies they reviewed.

This work attempts to confront certain political problems created by the individualistic bias in psychoanalytic thinking, and the resulting failure to adequately theorise the importance of social processes. The thesis traces the origins of intrapsychic thinking to Freud's initial move from the seduction theory to the Oedipal theory. This development is offered as a prototype for the debates between conceptualisations of childhood traumatisation as a social problem of actual abuse occurring within dermed power relations, and theories which locate pathology purely within internal conflicts occurring inside the individual. Several criticisms of this shift are offered, and it s impact on later theory is considered. Here a contrast is offered between the theoretical approaches of Melanie Klein and Donald Winnicott, arguing for the usefulness of Winnicott's emphasis on environmental factors within psychodynamic theory. The impact of these theoretical approaches is illustrated through a critical evaluation of Freud's case study of Judge Schreber. Additional historical material is brought in to show the importance of environmental considerations ignored by Freud, and contrasting psychodynamic readings of the case are offered. As an alternative to purely intrapsychic approaches, a reinterpretation of certain strands of Critical Theory is then presented. Adorno's theory of the Authoritarian Personality and Marcuse' s concept of One-Dimensional Man are extended using Winnicott's formulations concerning psychological development. This leads to an examination of the question of the relationship between social structure and individual consciousness. Post-structuralist accounts of language and the construction of identity are explored. These are then developed drawing on theories of ideology, language and consciousness, integrating these with Winnicott's developmental theory to offer an alternative psychodynamic understanding of the relationship between social process and psychopathology. An attempt is made to reformulate - the notions of consciousness and the unconscious in terms of the possibilities and difficulties of representation within available social symbolic codes. In conclusion the it is argued that psychology needs to integrate critical social theory and contemporary understandings of the social construction of consciousness in order to become a meaning force in positive social transformation.

Avec comme point de départ l'hypothèse de la pertinence toujours vivace de l'œuvre de Theodor W. Adorno, la thèse propose une critique et une actualisation féministes de la réflexion du philosophe sur l'aliénation des femmes. Dans un premier moment, on exhume les questions de genre à l'Institut für Sozialforschung (IfS) pour éclairer le paradoxe suivant : alors que ces questions donnaient lieu à des recherches florissantes au début de l'histoire de l'Institut, elles connaissent une éclipse surprenante, précisément à partir de l'intégration officielle d'Adorno à l'IfS en 1938, alors même que sa réflexion sur l'aliénation liée au genre semble être la plus radicalement critique.On interroge l'évolution du traitement des questions de genre depuis l'héritage du dernier Marx jusqu'à Adorno, en passant par la période importante du passage d'Erich Fromm à l'Institut. Une seconde partie du travail est consacrée à l'interprétation critique des figures de la féminité dans l'œuvre d'Adorno. Le fil conducteur de la dialectique adornienne entre histoire et nature [Naturgeschichte] permet de surmonter leur apparence de figures totalement aliénées, y compris contre l'intention initiale d'Adorno, pour les considérer dans leur historicité, en dépassant de façon matérialiste l'alternative binaire entre essentialisme et constructivisme, sans conclure à une féminité qui serait "déjà là". Enfin, on montre que le potentiel féministe de la pensée adornienne se trouve dans le corpus le moins explicitement féministe. La Dialectique négative (1966) peut ainsi offrir les ressources conceptuelles d'une pensée à la fois anticapitaliste et féministe de l'aliénation, capable d'opérer une synthèse entre les nouvelles théories de l'aliénation et la critique proprement féministe de l'aliénation et de la réification
Starting from the assumption that Theodor W. Adorno's work is still relevant, this thesis proposes a feminist updating of his critique of alienation. In the first part, gender issues at the Institut für Sozialforschung (IfS) are explored in order to shed light on the following paradox: while these issues gave rise to flourishing research at the beginning of the Institute's history, they underwent a surprising eclipse, precisely from the time of Adorno's official integration into the Institut für Sozialforschung in 1938, and even if his reflection on gender-related alienation seemed to be the most radically critical. The evolution of the treatment of gender issues from the legacy of the last Marx to Adorno through the important phase of Erich Fromm's transition to the Institute is examined. A second part of the work is then devoted to the critical interpretation of the figures of femininity in Adorno's work. The thread of Adorno's dialectic between history and nature [Naturgeschichte] allows us to overcome their appearance of totally alienated figures, even against Adorno's first intention, to consider them in their historicity, going beyond, in a materialist way, the binary alternative between essentialism and constructivism, without concluding to a femininity which would be "already there". Finally, we show that the feminist potential of Adornian thought is to be found in the least explicitly feminist corpus. The Negative Dialectic (1966) can thus offer the conceptual resources of an anti-capitalist and feminist thought of alienation, which is capable of operating a synthesis between the new theories of alienation and the properly feminist critique of alienation and reification

L’objectif de ce travail est d’étudier parallèlement les critiques de la modernité développées à partir de deux positionnements philosophiques en grande partie antithétiques représentées ici par leurs figures de proue : Leo Strauss et Theodor Adorno. Nés et décédés presque aux mêmes moments sans s’être connus, ils seront interrogés ici, en particulier, à partir de leurs manières respectives de faire face aux multiples défis lancés en 1945 à la réflexion philosophique. La première section de cette étude examine leurs philosophies comme celles de penseurs se représentant eux-mêmes à travers leurs réactions différentes à l’antisémitisme. La deuxième section analyse leurs relations critiques, de teneurs fortement distinctives, à la pensée de Heidegger, vis-à-vis de laquelle chacun élabore à sa manière une démarche de rupture. La troisième section aborde, comme constituant des points de croisement entre Strauss et Adorno, deux discussions jouant un rôle-clé dans leurs pensées : d’une part avec le positivisme des sciences sociales ; d’autre part, avec la modernité, identifiée comme affrontant une crise consubstantielle à ses options spécifiques. Ces deux discussions font apparaître paradoxalement plusieurs points de convergence entre des démarches si opposées. La dernière section examine les deux solutions à l’égard du problème de la modernité, l’une macrologique s’appuyant sur les sources médiévales, l’autre micrologique demeurant dans le sillage de l’Aufklärung. Une discussion s’amorce dans la conclusion quant à ce qu’il peut en être désormais de la postérité conceptuelle de ces deux pensées dans le nouveau contexte qui est aujourd’hui celui de la philosophie politique
The aim of this study is to examine the critiques of modernity developed in parallel from two philosophical positions largely antithetical that are represented here by two main figures: Leo Strauss and Theodor Adorno. Born and died almost at the same time, these two thinkers are analyzed here from their way of facing different challenges imposed to the philosophical thinking in 1945. The first section examines their different reactions to the anti-Semitism. The second one analyzes their critical relations to Heidegger with whom each of them achieves a separation. The third section studies some junctions between them with two discussions: on the one hand, the discussion about the positivism in social sciences; on the other hand, the discussion about modernity considered as affronting a consubstantial crisis with their own options. These discussions make appear paradoxically several converging points between two opposing philosophical positions. The last section examines two solutions with regard to modernity: one, based on the medieval sources, is macrological, while the other, firmly devoted to the heritage of Aufklärung, is micrological. In the conclusion, this study will discuss the conceptual relevance of the posterity of these two thoughts in light of the actual context of the political philosophy

La Critique de la vision phénoménologique est une tentative de critique de la phénoménologie, à travers la Théorie Critique et la philosophie d’Emmanuel Lévinas, qui caractérise la phénoménologie comme une science eidétique. Nous proposons donc une bref histoire du concept de l’eidos, qui est compris comme un archétype idéal depuis le Platonisme. On aborde l’opposition du matérialisme et de l’idéalisme ancrée dans la Théorie des formes de Platon, l’hylémorphisme d’Aristote, et la Théorie matérialiste des simulacres de Lucrèce. La question substantielle : « matérialisme et/ou idéalisme » nous conduit aux principes de l’individuation, au formalisme et aux concepts de la réification. La phénoménologie de Husserl est née dans le Kulturkampf qui se caractérise par le déferlement du positivisme dans l’idéalisme. Sous cet angle, la phénoménologie est un certain tour de force idéaliste contre le positivisme. La phénoménologie essaie d’intégrer les courants contemporains de la philosophie allemande, et c’est ici et non en biologie que se situe la lutte pour la vie, selon Husserl. Le problème de la vision phénoménologique, en regard de la « race » comportant des significations qui ne sont pas particulièrement biologiques, est un problème qui remonte à Aristote. Selon lui, l’usage de l’eidos est aussi synonyme des catégories de genre et d’espèce. L’eidos d’Husserl inclut la conception d’Aristote, et se présente comme un moyen possible de construire un concept métaphysique de la race en dehors de la biologie. L’eidos en tant que type, tel qu’il est constitué dans la Lebenswelt, se caractérise finalement par la transformation de l’Umwelt en Heimwelt, dans lequel l’individu est passivement formé par la tradition, l’habitus, par terre et sang – un monde de la moyenne, de la « normalité ». Nous essayons de montrer, dans le processus de ce bouleversement irrationnel de la philosophie en Allemagne, le cas particulier et tragique du devenir de la phénoménologie de Husserl entre les mains de Heidegger, qui suggère une auto-limitation de la phénoménologie à la recherche d’un sens qui vise à l’unité du Dasein. Notre but ici est simple et radical : de même que Marx a montré que la philosophie de Hegel n’est rien d’autre que la collection des catégories de la philosophie bourgeoise en déclin, Lévinas et l’École de Francfort ont montré que la philosophie de Heidegger n’est rien d’autre qu’une poursuite de la philosophie hégélienne, mais à un niveau plus abstrait et aussi plus global
This work is driven by the attempt to criticise Phenomenology with the help of Levinas. Similar to the Frankfurt School, he characterises it as a “vision of essences”. These eidetical essences are, and can never be fully absolute, not only because several movements of Hegelian Dialectics are refuted in submitting knowledge either to the imago of mere immanence, or to normative structures which are postulated as invariant like in certain versions of Neoplatonism, but because they function as an apriori of an eternally unfinished and fragmented Lebenswelt. Maybe it is to harsh to compare Husserl to the neoscholastic readings of Descartes and to the formalist interpretations of Kant. Husserl is well aware of the kinaesthetic foundations of consciousness and, contrary to Heidegger, he even promotes Spinozism in a certain phase of his which excels his adolescent fervour of Berkeley. Nevertheless, Husserl incorporates a subject-based, “monadic” transcendentalism, that paradoxically leads to the dissolution of subjective identity. Traditional reasoning itself is exfoliated to perfection in Heidegger afterwards. Husserl's halfhearted formalism ignores the materialist theory of the simulacrum by Lucretius. Heideggers philosophy widens this overseen aspect in calling the Eidos an Aussehen in referring to the Presocratics, but it despises any kind of method and finally flees in to poetry, maintaining its fatalist errors which it committed right form the start: this is why it gained the name of pseudo-concreteness. Cursed through a specific anti-sociological tendency caused by an anti-empiricist vision of history, their theories virtually (not conceptually) exclude the influences of society on philosophy: they are the end result of the era of Kulturkampf, in which idealism tried to battle positivism, naturalism and historicism. Husserl even defines this philosophical battle as the very struggle of existence. The formulation of the Eidos becomes performance. Aristotle used Eidos synonymous to genus and species. Hence the amplitudes of these philosophies foster the metaphysical standpoint of race, that got out of hand in the Nazi Era and even later on. The “topic” of blood and soil appears in Husserl's definition of Heimwelt and his Eurocentrism. Phenomenology is in no case to blame for National Socialism, and that it has very little to to with its causes. My work simply tries to make the same analogy that Marx had made for Hegel. It tries to describe, how two leading philosophers of the German Bourgeoisie are reproducing the categories of their surrounding society without even really observing it

Nous proposons dans ce travail une interprétation de la référence à la psychanalyse chez Adorno et Horkheimer, en partant de son usage dans un champ inattendu, quoique central : la critique de la rationalité. Adorno et Horkheimer affirment, notamment dans la Dialectique de la raison, que la raison, concept à la fois central et structurant pour la société moderne capitaliste, entre en conflit avec elle-même jusqu'à son autodestruction, qui doit être comprise comme passage dans la folie. Nous entendons soutenir que cette affirmation peut être comprise de manière non-métaphorique par le recours à la psychanalyse, à partir d’une double lecture de leurs écrits, à la fois génétique et micrologique. Nous situons la genèse du croisement entre psychanalyse et critique de la rationalité dans leurs premiers travaux, au moment de traiter du rapport entre psychologie et théorie de la connaissance, d’abord dans une perspective philosophique néokantienne, puis dans le cadre du programme de recherches interdisciplinaires des années trente. Ce croisement précoce conduit Adorno et Horkheimer à s’intéresser tant à la part inconsciente qui travaille les processus de connaissance, qu’à la logique des phénomènes apparemment les plus irrationnels. Nous réinterprétons ainsi les travaux des années trente et quarante comme la mise au jour d’une conjonction de formes spécifiques de rationalisation sociale avec la montée de phénomènes sociaux particulièrement irrationnels, notamment liés à l’émergence du fascisme. Cette conjonction mène alors à la thématisation psychanalytique de l’autodestruction de la raison. Notre thèse est que la mise au jour de ce paradigme critique singulier – qui associe approche psychanalytique, critique de la raison et théorie de la connaissance – révèle de façon cohérente et globale la fonction attribuée à la psychanalyse par ces auteurs : rendre compte de la déraison comme effet de la logique contradictoire que la société moderne capitaliste établit entre nature et histoire. Nous pouvons ainsi conclure notre travail en analysant à quelle condition une théorie de la connaissance dialectique et critique est susceptible de ne pas reconduire l’écueil que la psychanalyse a permis d’identifier au niveau social, à savoir la réduction du rapport entre histoire et nature à un rapport de domination. Nous entendons ainsi montrer les potentialités critiques de ce paradigme dans le cadre des débats contemporains sur les pathologies de la raison
In this study, we will propose an interpretation of the psychoanalytic references in the works of Adorno and Horkheimer, by starting from the way they are used in an unexpected, and yet central, field: the critique of rationality. Especially in Dialectics of Enlightenment, Adorno and Horkheimer affirm that reason, a concept that is both central and structuring to the modern capitalist society, comes into conflit with itself to the point of its self-destruction, which should be understood as a passage to madness. We intend to defend that this affirmation can be understood, by having recourse to psychoanalysis, in a non-metaphorical manner, starting from a double reading, both genetic and micrologic, of their writings. We situate the genesis of the intersection between psychoanalysis and the critique of rationality in their early works, when they were dealing with the relationship between psychology and the theory of knowledge, at first in a neo-Kantian perspective, then within the framework of the program of interdisciplinary research in the thirties. This precocious intersection led them to become interested as much in the unconscious part which works through the process of knowledge, as in the logic of phenomena which are apparently the most irrational. We therefore interpret their works from the thirties and forties as the unveiling of a conjunction of specific forms of social rationalization with the rising of particularly irrational phenomena, especially related to the emergence of fascism. This conjunction then leads to the psychoanalytical thematisation of reason’s self destruction. Our thesis is that by disclosing this singular critical paradigm – which links together the psychoanalytical approach, the critique of reason, and the theory of knowledge – the function attributed to psychoanalysis by these authors can be revealed in a global and coherent fashion: accounting for unreason as an effect of the contradictory logic that the modern capitalist society establishes between nature and history. We can therefore conclude our work by analyzing on what condition a dialectical and critical theory of knowledge is likely to avoid the pitfall that psychoanalysis has allowed to identify at the social level, i.e. the reduction of the relation between history and nature to a relation of domination. In this way, the critical potentials of this paradigm within the framework of contemporary debates on the pathologies of reason can be brought to light

« L’École de Francfort » constitue l’un des courants de pensée les plus importants du XXème siècle. La mouvance intellectuelle organisée notamment autour de Max Horkheimer, Theodor Adorno, Herbert Marcuse ou Walter Benjamin est à l’origine d’une pensée riche et féconde – la Théorie critique –, aux répercussions vastes. Au sein de sa sphère d’influence, cependant, la France occupe une place singulière. La constellation francfortoise semble, en effet, y avoir rencontré une fortune contrariée. Si le label qui la désigne jouit d’une certaine notoriété, la substance qui la constitue apparaît, quant à elle, imprécise et nébuleuse pour les regards français. Cette exception hexagonale à l’endroit de « l’École de Francfort » tend néanmoins à se dissiper depuis quelques années. Sous l’influence d’une nouvelle génération, les idées portées par la Théorie critique gagnent une résonance inédite et sont la source d’appropriations fertiles. L’enjeu de ce travail de recherche vise, à partir de là, à comprendre la complexité du rapport que le contexte hexagonal entretient avec « l’École de Francfort ». Pour cela, il entreprend, plus précisément, de reconstituer la nature et la teneur du dialogue que le public intellectuel français a noué, et noue aujourd’hui, avec cette mouvance philosophique. À travers cette reconstruction herméneutique, l’étude permet de mettre en lumière tant les obstacles que les relais et les foyers d’appropriation participant à ce processus de réception. Finalement, la trajectoire de la « bouteille à la mer » francfortoise, pour reprendre la métaphore adornienne, offre à la fois le récit d’une aventure philosophique originale et constitue une porte d’entrée unique sur les débats théoriques qui animent la vie intellectuelle nationale
The “Frankfurt School” is one of the most important current of thought of the 20th century. The intellectual movement, led in particular by Max Horkheimer, Theodor Adorno, Herbert Marcuse and Walter Benjamin, is at the origin of a rich and fertile thought – Critical Theory –, which has had vast impacts. Within its sphere of influence, however, France occupies a singular place. The Frankfurt constellation seems to indeed have experienced a limited success. If the label has a certain notoriety, its substance appears, for its part, imprecise and nebulous for the French observers. This national exception regarding the “Frankfurt School” tends nevertheless to disappear for some years. Under the influence of a new generation, Critical Theory ideas reach a new resonance and are the source of fertile appropriations. The aim of this work is to understand the complexity of the relationship that the French intellectual context maintains with the “Frankfurt School”. More precisely, it seeks to reconstruct the nature and the content of the dialogue that the French intellectual public has established, and continues to establish today with this movement. Through this hermeneutic reconstitution, this study highlights obstacles but also bridges and centers of appropriation which contribute to this reception process. Finally, the trajectory of the Frankfurt “bottle into the sea”, to use the Adornian metaphor, offers the story of an original philosophical adventure and constitutes a unique gateway to the theoretical debates which animate national intellectual life

Various writers, for example Rudolf Bahro and Arne Naess, have for a long time associated Green politics with an impulse toward deepening democracy. Robert Goodin has further suggested that decentralisation of political authority is an inherent characteristic of Green politics. More recently in New Zealand, speculation has been raised by Stephen Rainbow as to the consequences of the direct democratic impulse for existing representative institutions. This research addresses that question. Examination of the early phase of Green political parties in New Zealand has found that the Values Party advocated institutional restructuring oriented toward decentralisation of political authority in order to enable a degree of local autonomy, and particpatory democracy. As time has gone on the Values Party disappeared and with it went the decentralist impulse, this aspect of Green politics being conspicuously absent in the policy of Green Party Aotearoa/New Zealand, the successor to the Values Party. Since this feature was regarded as synonymous with Green politics, a certain re-definition of Green politics as practised by Green political parties is evident. This point does not exhaust the contribution Green politics makes to democracy however, and the methodology used in this research, critical discourse analysis (CDA), allows an insight into what Douglas Torgerson regards as the benefits in resisting the antipolitical tendency of modernity, of politics for its own sake. This focusses attention on stimulating public debate on fundamental issues, in terms of an ideology sufficiently at variance with that prevalent such that it threatens to disrupt the hegemonic dominance of the latter, thereby contributing to what Ralf Dahrendorf describes as a robust democracy. In this regard Green ideology has much to contribute, but this aspect is threatened by the ambition within the Green Party in New Zealand toward involvement in coalition government. The final conclusion is that the Green Party in New Zealand has followed the trend of those overseas and since 1990 has moved ever closer to a commitment to the institutions of centralised, representative, liberal democracy and this, if taken too far, threatens their ideological integrity.

Notre travail de thèse de sociologie présente le passage du cinéma allemand en France depuis 1990, de sa sphère de production jusqu'à sa sphère de réception individuelle. Il mobilise les études sur la culture de l'École de Francfort ainsi que les apports de la sociologie de la réception, et s'appuie sur une enquête empirique menée auprès d'acteurs de la branche de production allemande et de spectateurs français. La production contemporaine est traversée par des mutations qui convergent pour générer un paysage cinématographique plus diversifié. L'apparition d'une voie médiane entre cinéma commercial et cinéma d'auteur, les « divertissements de qualité », principalement représentés par les films historiques à caractère authentique, favorise une reconnexion du cinéma allemand avec son public local et international. Les instances d'exportation déploient une nouvelle politique de visibilité polarisée autour de cette voie médiane, valorisée en tant que marchandise culturelle. La réputation du cinéma allemand auprès des distributeurs français est revalorisée, mais s'opère selon un mode conformiste qui tend à privilégier les motifs historiques et à exclure les comédies allemandes des écrans français. Cette orientation guide des horizons d'attente spectatoriels en termes de cinéma historique de qualité, crédible et fiable. Cette catégorisation de la germanité filmique mène alors au réinvestissement actif de visions du monde plus ou moins stéréotypées par rapport à l'Autre. Cette réception favorise en outre la matérialisation de phénomènes abstraits, liés à une expérience généralisée de l'altérité, entre germanité et universalité
This PhD presents the mechanisms of the appearance of German cinema in France since 1990, from its sphere of production to its individual reception. How can contemporary German cinema support new forms of encounter with the Other for French spectators? The analysis draws on the studies of culture undertaken by the Frankfurt School, as well as on contributions from the sociology of cinema and its reception. It also builds on empirical research conducted with major stakeholders : people working in German production on the one hand, and French spectators on the other. Since 1990 the production of German cinema has undergone changes resulting in the creation of a more productive film landscape. The rise in production has led to an increased export of German cinema, notably to France. This is a contradictory development: it has admittedly allowed a diversification in the nature of movies screened, but this diversification has been based on conformist approaches, smoothing out any heterogeneity. The export and advertising of the productions has tended to support historical themes whilst German comedies have been excluded from French screens in a self-fulfilling prophecy. The reception of contemporary German cinema has then led to an active reinvestment in more or less stereotypical worldviews of the Other. The encounter with German cinema has also fluctuated between being an experience of Germany and an experience of the world. The exoticism of German cinema has been too subtle to have any direct impact on the representation of the Other. Its influence has occurred implicitly on intertwined levels: on iconographic images, societal representations, as well as meta-representations
Die Dissertation aus dem Fachbereich Soziologie stellt die Passagen des deutschen Kinos in Frankreich seit 1990 dar - von der Produktionssphäre bis hin zur individuellen Rezeption. Hierbei bedient sie sich sowohl an den Kulturstudien der Frankfurter Schule als auch an den Beiträgen der Rezeptionssoziologie. Des weiteren basiert sie auf einer empirischen Studie, die die Sichtweise von Akteuren der deutschen Produktionsbranche und französischer Konsumenten analysiert. Die zeitgenössische Produktion zeichnet sich durch diverse Mutationen aus, deren Kreuzung zu einer vielfältigeren Kinolandschaft führt. Die Entstehung einer Schnittmenge aus kommerziellem Kino und Autorenfilmen, die zu einer qualitativ hochwertigen Unterhaltung führt, basiert überwiegend auf Historienfilme mit authentischem Charakter und führt zu einem Rückschluss auf das deutsche Kino auf lokaler und internationaler Ebene. Der Export der Filme, die durchaus als Kulturgut wahrgenommen werden, trägt zu einer polarisierten Sichtweise bei. Das deutsche Kino wird aus der Sicht französischer Händler neu bewertet, bedient sich jedoch dabei einer sehr konformistischen Art und Weise, die dazu neigt, sich an historischen Filmen zu bedienen und deutsche Komödien auszugrenzen. Dies führt dazu, dass der französische Zuschauer, von seinem Nachbarn, qualitativ hochwertige Historienfilme erwartet. Diese Kategorisierung von Deutschtum in Filmen führt zu einer Art Stereotypisierung im Hinblick auf den Anderen. Diese Rezeption fördert wiederum die Materalisierung abstrakter Phänomene, die an einer generalisierten Erfahrung des Andersseins bezüglich Deutschtum und Universalität anknüpft

Walter Benjamin warned in 1940 of a certain inconspicuous threat to political thinking, not least of all to materialism, that takes progress as an historical norm. Implicit in this conception is what he describes as an empty continuum of time along which the prevailing tradition chronicles its own mythic development and drains everyday life of genuine historical experience. The myth of progressive history advances insidiously today in consumeristic and technocratic attempts at reconciling cultural imagery with organic nature. In this dissertation, I pursue the contradictions of such images as they crystallize around the natural history of twenty-first century commodity society, where promises of ecological remediation, sustainable urban development, and climate change mitigation have yet to introduce a true crisis of historical experience to the ongoing environmental crisis of capitalism. A more radical way of seeing the cultural representation of nature would, I argue, penetrate its mythic determination by market forces and bear witness to the natural-historical ruins and traces that constitute, in Benjamin's terms, a single "catastrophe" where others perceive historical continuity. I argue that Benjamin's critique of progress is instructive to interpreting those utopian dreams, ablaze in consumer life and technological fantasy, that recent decades of growing environmental concern have channeled into the recovery of an experience of the natural world. His dialectics of nature and alienated history confront the wish-image of organic abundance with the transience of its appropriated expression in the commodity-form. Drawing together this confrontation with a varied literature on collective memory, nature, and the city, I suggest that our poverty of experience is more than simply a technical, economic, or even ecological problem, but rather follows from the commodification of history itself. The goal of this work is to reflect upon the potentiality of communal politics that subsist not in rushing headlong into a progressive future but, as Benjamin urges, in reaching for the emergency brake on the runaway train of progress.