100 Philosophie und Psychologie
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The papers here collected are divided in an English and an Italian section, to facilitate the reader who is confident, or prefers, only one of these languages. In both sections, Critical Theory is addressed in a twofold way: as regards its origins in the so-called School of Frankfurt and as concerns its further and contemporary developments, from an interdisciplinary perspective.
Critical Theory offers a new way to understand not only the society, but also the individual. In particular, I will focus on the thought of Adorno and his conception of society.
First, I want to investigate the Adornian description of society in its totalitarian face and in its paradoxical relationship with the individual. The individual, first element of society, without which any society cannot be imaged, paradoxically finds – in the society – its liquidation and destruction.
Secondly, I want to consider the Adornian revolutionary statement in a conversation with Horkheimer of a need of a “New Manifesto”. Do we need it even today? Would be really possible a new Marxian society in our world? The attempt to answer to those questions will conclude my paper.
The evolution of Critical Theory in the thought of Jürgen Habermas has important consequences for political questions, influencing the actual intellectual debate. This paper examines the main works and studies of Habermas about the epistemology of social sciences, the critique of late capitalist society, the public sphere and democracy, and proposes a comparison with the positions of Jacques Derrida, to have a better comprehension of this evolution.
Critical Theory is the key-word representing all the universe of thought commonly known as „Frankfurt School”. Within it, Theodor Wiesengrund Adorno and Herbert Marcuse are not so far each other, as instead are Max Horkheimer and Marcuse – considering what I in this paper define as the conservative turn of the director of the Institut für Sozialforschung. Whereas Adorno refuses any engagement in the political and lives as an obsession the theory-praxis relation, Marcuse is closer to a certain critical Marxism and to the student movements of Sixities and Seventhies. The crucial issue of the theory-praxis relation comes back clearly in the distance between Marcuse and the other two maîtres à penser, about their judgment on the ’68 movement.