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The essay by Adorno and Horkheimer about The Culture Industry (in the volume Dialectic of Enlightment) represents for Alberto Abruzzese the starting point of a reasoning on the intellectuals' role, the crisis of humanistic and academic knowledge and the new “screen and network” society. The author uses The Culture Industry as a text on the western civilization's sunset and at the same time on the metamorphosis of mass cultural production. Abruzzese refers to those scholars who deepened these issues with passion and acumen. From Benjamin to Canetti, from Debord to Foucault, from Lukacs to McLuhan: Abruzzese analyses a whole research path in media culture with the frankness of a personal self-examination.
The Methodological seminar was conducted by the scientific journal “Philosophy of Education” (Institute of Higher Education, National Academy of Educational Sciences of Ukraine). The participants of the seminar were Prof. Panos Eliopoulos (University of Peloponnese, Greece), Lyudmyla Gorbunova, Mykhailo Boychenko, Olga Gomilko, Mariia Kultaieva, Volodymyr Kovtunets, Sergiy Kurbatov, Anna Laktionova, Tetiana Matusevych, Natalia Radionova, Iryna Stepanenko, Maya Trynyak and Viktor Zinchenko. On March 30, 2016, a methodological seminar was conducted at the Institute of Higher Education NAES of Ukraine. This seminar was devoted to the discussion of educational problems in the area of mass culture, and relative opportunities for the development of individuality. The report «Mass culture, education and the perspective of individuality» was made by Panos Eliopulos, professor of Peloponnese University, a member of journal’s «Філософія освіти. Philosophy of Education” editorial board. The scientists from the Institute of Higher Education, Institute of Philosophy of the National Academy of Sciences of Ukraine, Taras Shevchenko National University of Kyiv, Skovoroda National Pedagogical University of Kharkiv participated in this event. Designated issues were observed primarily from the point of view of the Frankfurt School representatives, as well as representatives of modern critical philosophy of education and critical pedagogy. It was emphasized that T.Adorno’s ideas and ideas of other Frankfurt School members, which were developed in the middle of the last century, continue to be relevant in current socio-cultural contexts. The technical rationalism which became the rationalism of dominance in the context of technological civilization, could not provide the way toward the liberation of man and the development of his or her individuality. Market society with its instrumental rationality leads to homogenization and standardization of mass culture and as a result, we have a semi-education, leading to destruction of personality and social pathologies. The panelists agreed that semi-education reflects the crisis of ideals of education and training as far as a suspension of human emancipation process. Due to suspension of the creative process of a person formation, replacing it by the processes of stereotyping based on mimetic rationality, culture itself loses creative potential. The process of degradation of education and culture in the semi-education eventually leads to its destruction at theoretical level and the elaboration of the practice of anti-education. Only through returning of the individual and maintaining his or her social importance due to the tools of holistic education it is possible to overcome such stereotyping. For Frankfurt School members, and those who share their ideals, true education in its meta-theoretical sense becomes the important factor, contributing to the emancipation of society and individual. This idea is particularly important in the context of contemporary challenges and threats from instrumentalization of approaches to the process of transformation of the Ukrainian culture and education.
En el sexagésimo aniversario de la liberación del campo de exterminio de Auschwitz, el tema de la dialéctica de la Ilustración (que se situó en el núcleo del pensamiento crítico de posguerra), sigue siendo una cuestión abierta y candente. ¿Qué proceso de transformación atraviesa la visión del mundo occidental para que los valores de la Ilustración resulten de improviso completamente inoperantes para detener la expansión de la barbarie más antihumana? Este interrogante aún desafía la construcción de una cultura universalista a partir de la tradición de la modernidad, moviéndonos a un replanteamiento crítico de su trayectoria. La lúcida obra de J. Habermas: El discurso filosófico de la modernidad oficia aquí de guía en una singladura por la filosofía del siglo XX centrada en torno a las categorías propias de la Teoría Crítica en su compromiso, aún vigente, por restaurar el sentido liberador de la cultura ilustrada.
The essay focuses on the impact of Marcuse’s Eros and Civilization in Germany in 1968. First, the essay discusses how Freud’s theory was used in the late twenties at the Institute for Social Research in Frankfurt. Then, it focuses on how certain of Adorno and Horkheimer’s ideas were developed in Eros and Civilization. Finally, it shows how Marcuse’s work became relevant for the intellectual development of the student movement in Germany.
La Escuela de Frankfurt ha jugado un papel determinante en la recepción posterior del Empirismo Lógico. Sin embargo, la revisión histórica del Empirismo Lógico ha revelado que esta visión partía de ciertas simplificaciones que no hacían justicia a la diversidad y complejidad de posturas que el movimiento incluía. En El ataque más reciente a la Metafísica Horkheimer sostiene que el positivismo es necesariamente irreflexivo y ahistórico en su explicación de las ciencias, y que su carencia de una teoría social que las contextualice lo vuelve incapaz de criticar el rol de la ciencia y de la razón instrumental en su aceptación del orden establecido, comprometiéndolo con una visión conservadora de la política. Se problematizará la atribución hecha al Empirismo Lógico de sostener una concepción de “razón instrumental” generalizada, y se sostendrá que, desde la visión de Neurath, el carácter auto-reflexivo de la ciencia admite una consideración crítica de los fines y propósitos del conocimiento.
The events of 1968/69 initiated a dispute between Adorno and Marcuse over the (alleged) separation of theory and praxis. While Marcuse “stood at the barricades” Adorno sought recluse in the “ivory tower”. Marcuse and German students perceived Adorno’s move as departure from fundamental postulates of critical theory as laid down in Horkheimer’s 1937 essay. Adorno died amidst the process of clarifying his differences with Marcuse and thus the “unlimited discussions” between the two remain unfinished. This paper sets to examine how both Marcuse and Adorno remained dedicated to the unity of theory and praxis, albeit in different ways. I argue that Adorno did not separate theory and praxis; instead, he perceived the gap between critical theory and concrete historical situation. Adorno rejected simple and unreflective translation of theory into praxis. Hence his attempt to recalibrate critical theory. Marcuse’s and Adorno’s differences lie in their different evaluation of the student movement and this (mis)evaluation was context related. My second argument is that Marcuse/Adorno disagreement is partly caused by the absence of the two from the concrete historical context.