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Libros sobre el tema "Adorno and Horkheimer"

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Publicado: 4 de junio de 2021
Última modificación: 17 de febrero de 2022

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1

Gmünder, Ulrich. Kritische Theorie: Horkheimer, Adorno, Marcuse, Habermas. J. B. Metzler’sche Verlagsbuchhandlung, 1985.

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2

Stationen kritischer Theorie: Marx-Horkheimer-Adorno. WVB, Wissenschaftlicher Verlag Berlin, 2008.

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3

Staat und Politik bei Horkheimer und Adorno. Nomos, 2014.

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4

Kritische Theorie und Pädagogik: Horkheimer, Adorno, Fromm, Marcuse. Express, 1985.

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5

D'Alessandro, Ruggero, and Francesco Giacomantonio. Nostalgie francofortesi: Ripensando Horkheimer, Adorno, Marcuse e Habermas. Mimesis, 2013.

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6

Matern, Reinhard. Über Sprachgeschichte und die Kabbala bei Horkheimer und Adorno. AutorenVerlag Matern, 1995.

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7

Cavallera, Hervé A. Max Horkheimer e Theodor W. Adorno: Tenebre e dialettica. Pensa multimedia, 2012.

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8

Max Horkheimer e Theodor W. Adorno: Tenebre e dialettica. Pensa multimedia, 2012.

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9

Sozialphilosophische Variablen: Individuum und Gesellschaft bei Horkheimer/Adorno, Marcuse, Popper und Gehlen. Monsenstein und Vannerdat, 2004.

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10

The Frankfurt school: The critical theories of Max Horkheimer and Theodor W. Adorno. Transaction Publishers, 2011.

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11

The Frankfurt school: The critical theories of Max Horkheimer and Theodor W. Adorno. Schacken Books, 1985.

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12

Tar, Zoltán. The Frankfurt school: The critical theories of Max Horkheimer and Theodor W. Adorno. Schocken Books, 1985.

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13

Cunico, Gerardo. Messianismo, religione e ateismo nella filosofia del Novecento: Bloch, Kracauer, Benjamin, Horkheimer, Adorno, Habermas. Milella, 2001.

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14

Baars, Jan. De mythe van de totale beheersing: Adorno, Horkheimer en de dialektiek van de vooruitgang. SUA, 1987.

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15

Critical theory and political possibilities: Conceptions of emancipatory politics in the works of Horkheimer, Adorno, Marcuse, and Habermas. Greenwood Press, 1995.

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16

Amlinger, Carolin. Die verkehrte Wahrheit: Zum Verhältnis von Ideologie und Wahrheit bei Marx/Engels, Lukacs, Adorno/Horkheimer, Althusser und Zizek. Laika-Verlag, 2014.

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17

Weininger, Holger. Vernunftkritik bei Nietzsche und Horkheimer/Adorno: Die Problemstellung in "Zur Genealogie der Moral" und in der "Dialektik der Aufklärung". J.H. Röll, 1998.

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18

Die Selbstkritik und Rettung der Aufklärung: Untersuchungen zum Begriff der Aufklärung in der Dialektik der Aufklärung von Adorno und Horkheimer. Lang, 2000.

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19

Vom Kleiner- und Unsichtbarwerden der Theologie: Ein Versuch über das Projekt einer "impliziten Theologie" bei Barth, Tillich, Bonhoeffer, Benjamin, Horkheimer und Adorno. Theologischer Verlag, 1996.

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20

Le souci du monde: Dialogue entre Hannah Arendt et quelques-uns de ses contemporains, Adorno, Buber, Celan, Heidegger, Horkheimer, Jaspers, Jonas, Klemperer, Levi, Levinas, Steiner, Stern-Anders, Strauss, Voegelin. J. Vrin, 1999.

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21

Gur-Zeʼev, Ilan. Askolat Franḳfurṭ ṿeha-hisṭoryah shel ha-pesimizm. Hotsaʼat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 1996.

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22

Die Marxsche Aufhebung der Philosophie und der philosophische Marxismus: Zur Rekonstruktion der Marxschen Wissenschaftsauffassung und Theorie-Praxis Beziehung aufgrund einer Kritik der Marx-Rezeption von Georg Lukács, Karl Korsch, Theodor Adorno und Max Horkheimer. P. Lang, 1987.

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23

Pege, Kai. Über Horkheimers und Adornos Auffassungen philosophischer Sprachen: Eine Analyse im Kontext jüdischer Theologien. Autoren-Verlag Matern, 1995.

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24

Noerr, Gunzelin Schmid. Das Eingedenken der Natur im Subjekt: Zur Dialektik von Vernunft und Natur in der kritischen Theorie Horkheimers, Adornos und Marcuses. Wissenschaftliche Buchgesellschaft, 1990.

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25

Teoría crítica : Max Horkheimer y Theodor R. Adorno. Alfa, 1985.

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26

Hindrichs, Gunnar, ed. Max Horkheimer/Theodor W. Adorno: Dialektik der Aufklärung. De Gruyter, 2017. http://dx.doi.org/10.1515/9783110448764.

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27

Ombrosi, Orietta. Twilight of Reason: Benjamin, Adorno, Horkheimer and Levinas Tested by the Catastrophe. Academic Studies Press, 2011.

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28

Ombrosi, Orietta. Twilight of Reason: Benjamin, Adorno, Horkheimer and Levinas Tested by the Catastrophe. Academic Studies Press, 2011.

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29

Tarr, Zoltan. Frankfurt School: The Critical Theories of Max Horkheimer and Theodor W. Adorno. Taylor & Francis Group, 2017.

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30

The Twilight of Reason: Benjamin, Adorno, Horkheimer and Levinas Tested by the Catastrophe. Academic Studies Press, 2011.

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31

Immanen, Mikko. Toward a Concrete Philosophy. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501752377.001.0001.

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This book explores the reactions of Theodor Adorno, Max Horkheimer, and Herbert Marcuse to Martin Heidegger prior to their dismissal of him once he turned to the Nazi party in 1933. The book provides a fascinating glimpse of the three future giants of twentieth-century social criticism when they were still looking for their philosophical voices. By reconstructing their overlooked debates with Heidegger and Heideggerians, the book argues that Adorno, Horkheimer, and Marcuse saw Heidegger's 1927 magnum opus, Being and Time, as a serious effort to make philosophy relevant for life again and as the most provocative challenge to their nascent materialist diagnoses of the discontents of European modernity. Our knowledge of Adorno's “Frankfurt discussion” with “Frankfurt Heideggerians” remains anecdotal, even though it led to a proto-version of Dialectic of Enlightenment's idea of the entwinement of myth and reason. Similarly, Horkheimer's enthusiasm over Heidegger's legendary post-World War I lectures and criticism of Being and Time have escaped attention almost entirely. And Marcuse's intriguing debate with Heidegger over Hegel and the origin of the problematic of “being and time” has remained uncharted until now. Reading these debates as fruitful intellectual encounters rather than hostile confrontations, the book offers scholars of critical theory a new, thought-provoking perspective on the emergence of the Frankfurt School as a rejoinder to Heidegger's philosophical revolution.
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32

Grundprobleme der großen Philosophen / Philosophie der Gegenwart IV. Weber, Buber, Horkheimer, Adorno, Marcuse, Habermas. UTB, Stuttgart, 1991.

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33

Wagoner, Bryan L. Prophetic Interruptions: Critical Theory, Emancipation, and Religion in Paul Tillich, Theodor Adorno, and Max Horkheimer. Mercer University Press, 2017.

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34

Grünnagel, Christian. Marquis de Sade. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474423632.003.0021.

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Donatien Alphonse François, Marquis de Sade (1740–1814), appears in European literature and culture like a ghostly figure whose prolific and monstrous works haunt not only nineteenth-century French novels and the surrealist artists (Magritte, Man Ray), but also thinkers, essayists and philosophers of the twentieth (and twenty-first) century.1 After the Second World War and the devastation that it caused worldwide, some influential thinkers – such as Klossowski, de Beauvoir, Horkheimer and Adorno2 – reread the oeuvre of the divine marquis, long decried as the product of a troubled, ill and wicked mind. Lacan and Adorno and Horkheimer even proposed structural parallels between Sade’s libertinage and Kant’s philosophy.3 Keeping this history of reception in mind, it is not completely surprising that Agamben includes commentaries on Sade’s political and philosophical writing in one of his own central projects, Homo Sacer, and comes back occasionally to Sade in other works.
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35

Jean-Marie, Paul, ed. Max Horkheimer, Theodor W. Adorno et la Dialektik der Aufklärung: (actes du colloque de Nancy, novembre 1995). Centre de Recherches Germaniques et Scandinaves de l'Univ. de Nancy II, 1996.

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36

Finlayson, James Gordon. Hegel and the Frankfurt School. Edited by Dean Moyar. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199355228.013.34.

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Hegel’s philosophy exerted a magnetic attraction on the various thinkers that comprise the Frankfurt school. This chapter aims to gauge and specify the relation that three members of the ‘inner circle’ of the Frankfurt school (Horkheimer, Adorno, and Marcuse) have to Hegel. It concludes that the young Horkheimer is a Hegelian-Marxist who endorses a qualified Hegelianism, while claiming that Hegel’s idealist metaphysics had become obsolete and superseded by a combination of sociology, psychology, and materialist historiography. Adorno remains a more committed Hegelian (and a Marxist-Hegelian) who sees his own dialectical approach to philosophy as emerging from and consistent with an immanent criticism of Hegel. Both, however, tend to reject Hegel’s philosophy of objective spirit as conservative apology for the Prussian state. Marcuse, by contrast, is a Hegelian-Marxist who has a more scholarly, nuanced, and charitable approach to Hegel, placing more emphasis on the critical moment in Hegel’s conception of reason.
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37

Gordon, Peter E. Migrants in the Profane. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300250763.001.0001.

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Migrants in the Profane explores the concept of secularization in the thought of three key figures in the classical phase of critical theory, Walter Benjamin, Max Horkheimer, and Theodor W. Adorno. Following Adorno’s dictum that theological concepts must undergo a “migration into the profane,” the book asks whether it is possible for secular modernity to draw instruction from the normative resources of religion without violating its own principle of modern independence. It pursues this question in three chapters, examining how each author proposed distinctive answers. Interlacing philosophical and historical criticism, the book also addresses the history of Frankfurt School critical theory in its early years. It concludes with broader reflections on the relationship between religion and secular society, and the challenge of ethno-religious pluralism in an era of migration.
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38

Manzi, Ronaldo. Conversas com Husserl – Não exatamente contra, mas a partir de... Brazil Publishing, 2021. http://dx.doi.org/10.31012/978-65-5861-146-2.

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This book seeks to engage a dialogue with Husserl’s work; not only an internal dialogue with the philosopher’s own thinking experience, but also with other thinkers, such as Horkheimer, Adorno, Derrida and Lacan. The aim is not to make a presentation of the Husserlian work, but rather a debate that makes us rethink several issues of the phenomenology. Husserl forces us to think ... this is the horizon sought to be highlight in this book. There is something thoughtless in the very texture of his lines that makes us relearn how to see the world, as Merleau-Ponty would say.
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39

Byers, Mark. The New Failure of Nerve. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813255.003.0002.

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The first chapter asks how the postwar American avant-garde emerged, and under what conditions. It considers a constellation of works from 1945 to 1947 which figured the need to ‘begin again’ both aesthetically and philosophically. The first section suggests that the roots of this movement can be found in critiques of the Enlightenment tradition which emerged in the United States from 1943 and informed a new independent left politics focused on the radical individual. The following sections reveal how these critiques (which included the work of émigrés such as Theodor Adorno and Max Horkheimer) initiated an American neo-primitivism exemplified by Olson’s early oeuvre as well as those of Mark Rothko, Jackson Pollock, Barnett Newman, and John Cage.
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40

Shuster, Martin. Philosophy and Genocide. Edited by Donald Bloxham and A. Dirk Moses. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199232116.013.0012.

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This article poses genocide as a philosophical problem, reviewing some of the ways philosophers have addressed genocide and then, by using the work of Max Horkheimer and Theodor W. Adorno, suggests an alternative way in which they can proceed further. First, it raises the question as to why philosophers have been prone to not discussing genocide. Answering this question goes a long way in helping to understand what philosophy can and cannot do in analysing genocide. Genocide re-enters the philosophical frame as a distinctly modern, but nonetheless ultimately human possibility — one that has a particular genealogy and one that can be explored via its underpinnings in a complex network of philosophical commitments and positions.
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41

Colombo, Joseph A. Towards a theology of history: An essay on the theologies of Wolfhart Pannenberg and Johann Metz and the critical sociology of Max Horkheimer and Theodor Adorno. 1987.

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42

Biro, Andrew. Human Nature, Non-human Nature, and Needs. Edited by Teena Gabrielson, Cheryl Hall, John M. Meyer, and David Schlosberg. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199685271.013.19.

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This chapter assesses the relevance of Frankfurt School critical theory for contemporary environmental political theory. Early Frankfurt School thinkers such as Adorno, Horkheimer, and Marcuse developed a critique of instrumental rationality that provides a powerful framework for understanding the domination of nature in modernity, including an inability to articulate and defend human needs. Habermas subsequently attempts to mitigate this totalizing critique, countering instrumental rationality with a focus on communicative rationality. This Habermasian turn both provides new openings and forecloses certain possibilities for environmental political theory; deliberative democracy is emphasized, but with a renewed commitment to anthropocentrism. The chapter then explores whether Habermas’s communicative turn could be “greened,” either through an expansion of the subjects of communicative rationality, or by critically examining the extent to which human beings themselves can articulate their genuine needs.
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43

Novitz, David. Aesthetics of Popular Art. Edited by Jerrold Levinson. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199279456.003.0044.

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Questions about the aesthetic value and appreciation of popular art have only recently become an area of interest to Anglo-American aesthetics. This is curious, for the distinction between high and popular art — like that between high and popular culture, and between avant-garde art and mass art — is a familiar and longstanding one frequently drawn by critics, philosophers, and cultural theorists throughout the course of the twentieth century. It was extensively discussed by Marxist thinkers like Walter Benjamin, and was the stock-in-trade of the Critical Theorists Theodor Adorno and Max Horkheimer. Not just those two, but high-modernist philosophers and critics like R. G. Collingwood, Clement Greenberg, and Dwight MacDonald also made much of the distinction between ‘high’ and ‘low’ (or popular) art. Even so, it was a distinction that did not earn the serious attention of philosophical aesthetics until the penultimate decade of the twentieth century.
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44

Drury, Joseph. Coda. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792383.003.0007.

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By the early nineteenth century, criticism of the modern novel was being linked to broader critiques of ‘the machine’, a new abstraction that denoted the entire sociotechnical complex rather than any specific device or class of devices. This Romantic concept would go on to shape modern critiques of modern technology by Horkheimer and Adorno and Foucault, as well as New Historicist approaches to the machinery of the novel. But just as Carlyle’s attack on the ‘Age of Machinery’ overlooked the complexity of Britain’s Industrial Enlightenment, so Coleridge’s critique of the technology of the modern novel ignored its formal sophistication and its diverse modes of mediation. Anticipating Herbert Marcuse’s more optimistic approach to technology as the necessary foundation of any project of political liberation, however, William Godwin kept the Enlightenment’s constructivist approach to the novel’s technologies alive by trying to activate what he saw as their latent potential as instruments of radical reform.
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45

Gur-Zeev, Ilan. Askolat Frankfurt veha-historyah shel ha-pesimizm. Hotsaat sefarim a. sh. Y.L. Magnes, ha-Universitah ha-Ivrit, 1996.

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46

Fierke, K. M. Critical Theory, Security, and Emancipation. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.138.

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Critical theory in International Relations originated from the Marxist tradition which, during the mid- to late Cold War, formed the basis of dependency and world systems theory. In the years before and after the Cold War, critical theory became part of a larger post-positivist challenge to the discipline and to the development of critical security studies. At the heart of contestation within the broader arena of critical security is the concept of emancipation, developed by members of the Frankfurt School such as Theodor W. Adorno and Max Horkheimer. Several key debates have been at the center of critical security studies relating to the construction of threats, identity and difference, human security, and emancipation. In particular, critical security analysts have addressed the question of how, given the range of threats or risks that exist in the world, some threats come to have priority over others and become the focus of discourses of security. Also, some scholars have disputed the idea that identity is dependent on difference. The concept of human security shifts attention away from states to individuals, emphasizing human rights, safety from violence, and sustainable development. In the case of emancipation, critical theorists have expressed concern that the concept is too closely linked with modernity, meta-narratives, especially Marxism and liberalism, and the Enlightenment belief that humanity is progressing toward a more perfect future. What is needed is not to avoid emancipation per se, but to pay close attention to its underlying assumptions.
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47

Handelman, Matthew. The Mathematical Imagination. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823283835.001.0001.

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The Mathematical Imagination is an archaeology of the undeveloped potential of mathematics for critical theory. As Max Horkheimer and Theodor W. Adorno first conceived of the critical project in the 1930s, critical theory steadfastly opposed the mathematization of thought. Mathematics flattened thought into a dangerous positivism that led reason to the barbarism of the Second World War. The Mathematical Imagination challenges this narrative and argues that it has obscured how mathematics provided three lesser-known German-Jewish thinkers—Gershom Scholem, Franz Rosenzweig, and Siegfried Kracauer—with metaphors to negotiate the crises of modernity during the Weimar Republic. Their theories of poetry, messianism, and cultural critique borrowed ideas from the philosophy of mathematics, infinitesimal calculus, and geometry in order to refashion cultural and aesthetic discourse. Drawn to the austerity and muteness of mathematics, these friends and forerunners of the Frankfurt School found in mathematical approaches to negativity strategies to capture the marginalized experiences and perspectives of Jews in Germany. This vocabulary, in which theory could be both mathematical and critical, is missing in the intellectual history of critical theory—from the work of second-generation critical theorists such as Jürgen Habermas to contemporary critiques of technology. Building on the work of Martin Jay and Susan Buck-Morss, The Mathematical Imagination shows how Scholem, Rosenzweig, and Kracauer’s engagement with mathematics uncovers a more capacious vision of the critical project, one with tools that can help us confront and intervene in our digital, and increasingly mathematical, present.
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48

Hedrick, Todd. Reconciliation and Reification. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190634025.001.0001.

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The critical theory tradition has, since its inception, sought to distinguish its perspective on society from more purely descriptive or normative approaches by maintaining that persons have a deep-seated interest in the free development of their personality—an interest that can only be realized in and through the rational organization of society, but which is systematically stymied by existing society. Yet it has struggled to specify this emancipatory interest in a way that avoids being either excessively utopian or overly accommodating to existing society. Despite the fact that Hegel’s concept of reconciliation is normally thought to run aground on the latter horn of this dilemma, this book argues that reconciliation is the best available conceptualization of this emancipatory interest. It presents Hegel’s idea of freedom as something actualized in individuals’ lives through their becoming reconciled to how society shapes their roles, prospects, and sense of self; it presents reconciliation as being less a matter of philosophical cognition, and more of inclusion in a responsive, transparent political process. It then introduces the concept of reification, which—through its development in Marx and Lukács, through Horkheimer and Adorno—substantiates an increasingly cogent critique of reconciliation as something unachievable within the framework of modern society. Giving equal attention to psychoanalysis and legal theory, the second half critically appraises the writings of Rawls, Honneth, and Habermas as efforts to spell out what a concept of reconciliation more democratic and inclusive than Hegel, yet sensitive to the reifying effects of legal systems, might mean.
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49

Pege, Kai. Uber Horkheimers und Adornos Auffassungen philosophischer Sprachen: Eine Analyse im Kontext judischer Theologien. Autoren-Verlag Matern, 1996.

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