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Journal articles on the topic 'Frankfurt school'

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Published: 4 June 2021
Last updated: 7 February 2023

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1

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

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2

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

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3

Worrell, Mark P. "The Other Frankfurt School." Fast Capitalism 2, no. 1 (2006): 161–74. http://dx.doi.org/10.32855/fcapital.200601.012.

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4

Salleh, Ariel. "Revisiting the Frankfurt School." Capitalism Nature Socialism 24, no. 2 (June 2013): 129–31. http://dx.doi.org/10.1080/10455752.2013.788862.

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5

Seeba, Hinrich C. "The Frankfurt School in Exile." Monatshefte 102, no. 4 (2010): 636–39. http://dx.doi.org/10.1353/mon.2010.0028.

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6

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

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7

Fear, J. "The Frankfurt School in Exile." Enterprise and Society 13, no. 1 (September 16, 2011): 231–34. http://dx.doi.org/10.1093/es/khr043.

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8

Forner, S. A. "The Frankfurt School in Exile." German History 28, no. 2 (March 8, 2010): 248–50. http://dx.doi.org/10.1093/gerhis/ghq028.

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9

Brittain, Christopher Craig. "The Frankfurt School on Religion." Religion Compass 6, no. 3 (March 2012): 204–12. http://dx.doi.org/10.1111/j.1749-8171.2012.00339.x.

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10

Ali, Haggag. "The Frankfurt School at Egyptian Universities." Contemporary Arab Affairs 12, no. 4 (December 1, 2019): 104–20. http://dx.doi.org/10.1525/caa.2019.12.4.104.

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The critical theory of the Frankfurt School reached Egypt in 1955, when the Arabic translation of Erich Fromm’s The Sane Society (New York, 1955) was published in Cairo. Later, Herbert Marcuse’s Soviet Marxism (1958) was translated into Arabic in Beirut in 1965, and with the rise of student protests in France, Germany, and the United States, much attention was given to Marcuse; almost all his writings were translated into Arabic between 1969 and 1973. This article explores the nature of individual “receptions” of the critical theory of the Frankfurt School at Egyptian universities. To this end, it briefly introduces the early generation of the Frankfurt School, as well as the reasons of interest in its fate in Egyptian universities. Though master’s theses and doctoral dissertations do not represent a university’s orientation to critical theory, and at best represent the perspective of their individual authors, this article shows that key individual theses and dissertations testify to an early rejection of the Frankfurt School and to the late adoption of it as a critical paradigm of the transformations in Egyptian society.
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11

Kang, Liu. "The Frankfurt School and Chinese Marxist Philosophical Reflections Since the 1980s." Journal of Chinese Philosophy 40, no. 3-4 (March 2, 2013): 563–82. http://dx.doi.org/10.1163/15406253-0400304014.

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Since 1980s, the Frankfurt School’s critique of Culture Industry has provided powerful ammunitions for Chinese intellectuals to reject rising consumer popular culture. In recent years, Chinese academics began to study the Frankfurt School’s critique of capitalist modernity from more theoretical perspectives, attempting to set Chinese problems of modernity and its legitimacy against the Frankfurt School’s theorization. However, Chinese intellectuals’ diverse responses to the Frankfurt School have largely remained at the level of academic inquiries rather than seriously engaging in practically seeking alternatives. This study will consider issues of critique of and alternatives to capitalist modernity that modern Marxists or post-Marxists, be they Frankfurt School philosophers, the Chinese Marxists or the latter-day Chinese “new left,” all wish to seek out.
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12

Parker, Martin. "Book review: Frankfurt or Frankfurt School?: Business Bullshit by André Spicer." Organization 25, no. 6 (February 21, 2018): 839–41. http://dx.doi.org/10.1177/1350508418757568.

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13

Mityagina, Vera, Larisa Rebrina, Alexander Strizoe, Svetlana Tokareva, Dmitriy Javorskiy, and Yuliya Chemeteva. "Intellectual Forum “Frankfurt School: Reading Habermas”." Logos et Praxis, no. 4 (April 2020): 84–93. http://dx.doi.org/10.15688/lp.jvolsu.2020.4.8.

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The article presents an overview of the events in the framework of the intellectual forum "Frankfurt School: Reading Habermas" held at Volgograd State University with the support of the Moscow branch of the Rosa Luxemburg Stiftung.
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14

Alford, C. Fred. "Nature and Narcissism: The Frankfurt School." New German Critique, no. 36 (1985): 174. http://dx.doi.org/10.2307/488308.

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15

Honneth, Axel, and Charles Reitz. "Herbert Marcuse and the Frankfurt School." Radical Philosophy Review 16, no. 1 (2013): 49–57. http://dx.doi.org/10.5840/radphilrev20131617.

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16

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

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17

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

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18

Kennedy, E. "Carl Schmitt and the Frankfurt School." Telos 1987, no. 71 (April 1, 1987): 37–66. http://dx.doi.org/10.3817/0387071037.

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19

D'Amico, R. "Karl Popper and the Frankfurt School." Telos 1990, no. 86 (January 1, 1990): 33–48. http://dx.doi.org/10.3817/1290086033.

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20

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

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21

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

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22

Trevor, Douglas. "The Detroit Frankfurt School Discussion Group." Ploughshares 42, no. 3 (2016): 157–210. http://dx.doi.org/10.1353/plo.2016.0116.

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23

TANSEL İLİC, Deniz. "Re-reading Culture within the Framework of the Frankfurt School and the British Approach to Cultural Studies." Kültür Araştırmaları Dergisi, no. 14 (September 10, 2022): 368–78. http://dx.doi.org/10.46250/kulturder.1142848.

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While culture is affirmed by the Frankfurt School in an elitist and narrow framework; the school of British Cultural Studies takes the concept in a much broader context, including all doings of subjects. Especially as a musicologist, in Theodor Adorno's texts, genres such as jazz and Stravinsky-style classical music are devalued; Atonal music that emphasizes the variety of notes in the composition is affirmed. The school of British Cultural Studies, on the other hand, takes care of the more mundane forms of culture and finds a resilient element in popular culture in a way that restores the dignity of the working-class culture that rooted its members. A working class subject will not have the chance to access and analyze the high cultural forms glorified by the Frankfurt School, and to use these forms effectively in cultural consumption activities. This study aims to evaluate this contrast in the approaches to culture of Frankfurt School and British Cultural Studies, which are included in Critical Communication Studies. It will question whether it is necessary to limit the resistance of the subjects within the higher forms of culture as the Frankfurt School claims. From the opposite perspective, it will question the possibility that the effort to exist within the structure can be realized through more casual and popular forms as Cultural Studies advocates. This study, which does not feed on a stance in favor of the Frankfurt School or British Cultural Studies, aims to evaluate the thesis of both approaches through the daily life and cultural production-consumption activities of the subjects.
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24

Metz, Walter. "From the Frankfurt school to film school: theorizing cinema pedagogy." Review of Communication 3, no. 4 (October 2003): 1. http://dx.doi.org/10.1080/745892619.

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25

Metz, Walter. "From the Frankfurt school to film school: theorizing cinema pedagogy." Review of Communication 3, no. 4 (October 2003): 455–58. http://dx.doi.org/10.1080/1535859032000106435.

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26

Rothe, Matthias, and Bastian Ronge. "The Frankfurt School: Philosophy and (political) economy." History of the Human Sciences 29, no. 2 (April 2016): 3–22. http://dx.doi.org/10.1177/0952695116637523.

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27

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

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28

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

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29

Stoetzler, Marcel. "Authority, Identity, Society: Revisiting the Frankfurt School." Sociology 49, no. 1 (February 2015): 191–97. http://dx.doi.org/10.1177/0038038514563640.

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30

Brown, W. "Feminist Theory and the Frankfurt School: Introduction." differences 17, no. 1 (January 1, 2006): 1–5. http://dx.doi.org/10.1215/10407391-2005-001.

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31

Scheuerman, William E. "The Frankfurt School and American Social Thought." International Studies Review 12, no. 4 (December 2010): 637–39. http://dx.doi.org/10.1111/j.1468-2486.2010.00972.x.

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32

Maier, Joseph B. "Georg Luk�cs and the Frankfurt School." Studies in Soviet Thought 31, no. 1 (January 1986): 53–57. http://dx.doi.org/10.1007/bf00837617.

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33

Thayf, Hendragunawan Sardjan, Muhammad Mukhtasar Syamsuddin, and Supartiningsih Supartiningsih. "APPROPRIASI TEORI KRITIS OLEH PARA PEMIKIR MUSLIM." Refleksi Jurnal Filsafat dan Pemikiran Islam 20, no. 2 (October 22, 2021): 159. http://dx.doi.org/10.14421/ref.2020.2002-03.

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Critical Theory, especially of the Frankfurt School variant, is one of the theoretical and methodological lenses used quite often by contemporary Islamic thinkers. One thinker who is explicit in his adoption and adaptation of the thinking of the Frankfurt School is Fawzia Gilani-Williams who proposes an "Islamic Critical Theory". This article responds to her thought and at the same time departs from it to explore further the acceptance of this neo-Marxist thought in the discourse developed by Muslim intellectuals. At the same time, this article provides a response to the Islamization project of this idea, but also shows that at the most basic critical point, there is a parallelism between the Islamic ideals and the ideological ideals of the Frankfurt School Critical Theory.
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34

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

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Frankfurt School critical theory is perhaps the most significant theory of society to have developed directly from a research programme focused on the critique of political authoritarianism, as it manifested during the interwar decades of the 20th century. The Frankfurt School’s analysis of the persistent roots – and therefore the perennial nature – of what it describes as the ‘authoritarian personality’ remains influential in the analysis of authoritarian populism in the contemporary world, as evidenced by several recent studies. Yet the tendency in these studies is to reference the final formulation of the category, as expressed in Theodor Adorno and co-thinkers’ The Authoritarian Personality (1950), as if this were a theoretical readymade that can be unproblematically inserted into a measured assessment of the threat to democracy posed by current authoritarian trends. It is high time that the theoretical commitments and political stakes in the category of the authoritarian personality are re-evaluated, in light of the evolution of the Frankfurt School. In this paper, I review the classical theories of the authoritarian personality, arguing that two quite different versions of the theory – one characterological, the other psychodynamic – can be extracted from Frankfurt School research.
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35

Donatus, Sermada Kelen. "TEORI KRITIS DAN RELEVANSINYA UNTUK PENGKAJIAN TERHADAP REALITAS SOSIAL BANGSA INDONESIA." Jurnal Ledalero 14, no. 1 (June 11, 2015): 159. http://dx.doi.org/10.31385/jl.v14i1.11.159-181.

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This essay elaborates the Critical Theory proposed by a group of German intellectuals who revived the anti-capitalist social theory of Karl Marx. They belong to what is called the “Frankfurt-School” which emphasises the contextualisation of Marx’ theory. Critical Theory emerged as a response to anti-socialist dominance in contemporary society. This essay takes up some of the ideas of Frankfurt-School members Max Horkheimer, Theodor Adorno, Herbert Marcuse and Jürgen Habermas. Critical Theory can impact greatly on how we read present-day Indonesian society which is being destroyed by the global capitalist-system which in turn is producing social diseases like systemic corruption. Keywords: Teori Kritis, sekolah Frankfurt, Karl Marx, Horkhmeimer, Adorno, Marcuse, Habermas, relevansi teori kritis, realitas sosial Indonesia.
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36

Fatah, Damanhuri. "THE HISTORY OF THE FRANKFURT SCHOOL FROM CRITICISM TO EMANCIPATION MOVEMENT." Historia: Jurnal Pendidik dan Peneliti Sejarah 13, no. 1 (July 26, 2017): 95. http://dx.doi.org/10.17509/historia.v13i1.7700.

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This paper describes the modern society’s major basic idea which has been uphold by Frankfurt School, that is, the crisis of enlightenment, of art and culture, and of history. The school is trying to reunite concretely branches of knowledge in social sciences which have been broken down into pieces without sacrificing their good points. The school also intellectually and socially redefines Marxism in its period. The Frankfurt School of the first period was claimed to have been deadlock in taking part in solving the problem of modern world. The works of Karl Marx, Horkheimer, Adorno, as well as Herbert Marcuse are the severe criticisms on scientism and positivism. According to them, both have interfered modern society as uncovered in the instrumental and technological rationality. The critical tradition previously developed by Marx tried to uproot the hidden system in a certain ideology that had made the society’s creative thinking less interisting. It means that the system which developed at that time was in fact the place where ideological interests of certain parties hid. Marx intended to uproot these interests which was the continued by the Frankfurt School community which was known for their ideological criticism.
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37

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

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The critical theory of the Frankfurt School starts with an explanatory-diagnostic analysis of the social pathologies of the present followed by anticipatory-utopian reflection on possible treatments for these disorders. This approach draws extensively on parallels to medicine. I argue that the ideas of social pathology and crisis that pervade the methodological writings of the Frankfurt School help to explain critical theory’s contention that the object of critique identifies itself when social institutions cease to function smoothly. However, in reflecting on the role that reason and self-awareness play in the second stage of social criticism, I contend that this model is actually better conceptualized through the lens of the psychoanalyst rather than the physician. Although the first generation’s explicit commitment to psychoanalysis has dissipated in recent critical theory, faith in a rationalized ‘talking cure’ leading to greater self-awareness of existing pathologies remains at the core of the Frankfurt School.
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38

Goulding, Jay. "The Forgotten Frankfurt School: Richard Wilhelm’s China Institute." Journal of Chinese Philosophy 41, no. 1-2 (March 2, 2014): 170–86. http://dx.doi.org/10.1163/15406253-0410102011.

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Between 1925 and 1932, the University of Frankfurt housed Richard Wilhelm’s China Institute. A diverse compendium of international scholars passed through the Institute during these years. This article explores philosophical and historical interactions among Wilhelm, Carl Gustav Jung, and Martin Buber who contribute to the understanding of Daoism through philosophy, psychology, and religion, respectively.
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39

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

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40

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

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41

Ipperciel, Donald. "The Paradox of Normalcy in the Frankfurt School." Symposium 2, no. 1 (1998): 37–59. http://dx.doi.org/10.5840/symposium1998212.

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42

مهدي, أ. م. د. عبير سهام. "Frankfurt School of Cash: Foundations and Intellectual premises." مجلة العلوم السياسية, no. 55 (February 20, 2019): 127–72. http://dx.doi.org/10.30907/jj.v0i55.15.

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The Frankfurt School most prominent school of philosophical and social cash Contemporary directed cash centrally according to the cons of social and intellectual known to communities of European contemporary criticism of radical and profound concepts and values that founded this community (k rationality, liberty, scientific and technical progress), as was most of the thinkers seeking to one common goal is to work to change the reality to become more humane and find a picture of the mind that are commensurate with the human mind .as Although extinguished spark most of the patrons adults, but the ideas of philosophical and social cash continue to be under live and this is evidence of the vitality and strength of the impact and effectiveness of which represented a generation is routinely passed through his moment of historical distinct and unusual as well.
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43

Kennedy, E. "Carl Schmitt and the Frankfurt School: A Rejoinder." Telos 1987, no. 73 (October 1, 1987): 101–16. http://dx.doi.org/10.3817/0987073101.

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44

Knapp, Gerhard P., Judith Marcus, and Zoltan Tar. "Foundations of the Frankfurt School of Social Research." German Studies Review 8, no. 3 (October 1985): 578. http://dx.doi.org/10.2307/1429419.

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45

Goulding, Jay. "The Forgotten Frankfurt School: Richard Wilhelm's China Institute." Journal of Chinese Philosophy 41, no. 1-2 (March 2014): 170–86. http://dx.doi.org/10.1111/1540-6253.12094.

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46

Tobias Boes. "The Frankfurt School in Exile (review)." Modernism/modernity 17, no. 2 (2010): 458–59. http://dx.doi.org/10.1353/mod.0.0194.

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47

Eric S. Nelson. "The Frankfurt School in Exile (review)." Journal of the History of Philosophy 48, no. 3 (2010): 406–7. http://dx.doi.org/10.1353/hph.0.0232.

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48

Ozcan, Kerim. "From the Frankfurt School to business schools: critical management studies in Turkey." International Journal of Organizational Analysis 20, no. 1 (March 9, 2012): 107–23. http://dx.doi.org/10.1108/19348831211215696.

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49

Buchstein, Hubertus. "Otto Kirchheimer and the Frankfurt School: Failed Collaborations in the Search for a Critical Theory of Politics." New German Critique 47, no. 2 (August 1, 2020): 81–106. http://dx.doi.org/10.1215/0094033x-8288139.

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Abstract This article describes debates among members of the Frankfurt School during their years in exile in the United States about the status of political institutions within their analytic frameworks. The cited unpublished material in this article sheds new light on the complicated relationship between Otto Kirchheimer and the core of the Frankfurt School group on this issue. Kirchheimer’s biographical episode with the group exemplifies both the failure of interdisciplinary collaboration at the Institute of Social Research and the inability of its members to develop a joint theoretical perspective on political phenomena. In the context of the Frankfurt School, Kirchheimer’s works present a countermodel to the interpretation of modern mass democracy as an integrative regime of instrumental reason. He refused to accept such a global interpretation. In his work at the Institute of Social Research he accentuated the unequal power recourses of conflicting social groups and different institutional mechanisms to deal with these conflicts politically. This approach made his work interesting for authors of a later generation of Critical Theory like Jürgen Habermas and Claus Offe.
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50

Fuchs, Christian. "M. N. Roy and the Frankfurt School: Socialist Humanism and the Critical Analysis of Communication, Culture, Technology, Fascism and Nationalism." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 17, no. 2 (October 9, 2019): 249–86. http://dx.doi.org/10.31269/triplec.v17i2.1118.

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Manabendra Nath Roy (1887-1954) was the founder of the Communist Parties of Mexico and India and a socialist-humanist philosopher. In the Western world, his works are today widely ignored and forgotten. This article introduces some philosophical aspects of Roy’s thought. It engages with foundations of his theory and shows its relevance for the study of communication, culture, technology, the human being, fascism, and nationalism. Frankfurt School thinkers such as Theodor W. Adorno, Max Horkheimer, Herbert Marcuse, and Erich Fromm were interested in similar topics to Roy. This article also compares the approach of Roy and the Frankfurt School. It shows parallels between Roy and the first generation of the Frankfurt School with respect to themes such as the dialectic of technology and society, the dialectic of the Enlightenment, fascism, nationalism, and authoritarianism. In the age of new nationalisms and authoritarian capitalism, global environmental crises, capitalist crisis, and the digital crisis, socialist-humanist theories such as M. N. Roy’s can inspire struggles for a humanist and socialist society as antidotes to the acceleration and deepening of the three crises.
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