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• Parents with and without migration background differ in educational knowledge.
• Parents with migration background have less educational knowledge on average.
• Variations in educational knowledge by immigrant groups.
• Social and cultural resources are central to explaining knowledge differences.
• Acculturation strategies prove to be of little relevance.
Abstract
Although extant research persistently highlights the importance of information for educational decision-making, better understanding the existence of, and the underlying reasons for, informational differences between immigrant and non-immigrant parents is important. This study examines the differences in the level of information between immigrant and non-immigrant parents of third graders just before they make probably their most important educational decision in the German education system. We draw on approaches highlighting the importance of resources and parents’ acculturation to explain the informational differences between immigrant and non-immigrant parents. Employing linear regression and probability models on data from the National Educational Panel Study in Germany (N = 3961), we demonstrate that all immigrant groups, particularly those from Turkey, the former Yugoslavia, the Middle East, and northern Africa, are significantly less informed than parents without own immigration experience. This result is evident both in our overall test and in various domains of the test, which analyze different aspects of information relevant to parents’ educational decision-making. Furthermore, different endowments with social and cultural capital largely explain the informational differences between parents with and without an immigrant background. In contrast, different acculturation strategies are almost negligible in explaining the differences in the level of information. Our findings provide important insights for research on migration-related inequalities in educational decision-making and for developing interventions to improve migrant parents’ ability to make well-informed and thus intended educational decisions.
In Krisenzeiten suchen Menschen nach einem Zeichen der Hoffnung. Hoffnung steht auch im Zentrum der Forschung von Claudia Blöser. Ein Gespräch mit der Philosophin über die Beziehung zwischen Hoffnung, Wissen und Angst und darüber, warum das Konzept der radikalen Hoffnung in einer Krisensituation hilfreich sein kann.
Este texto é uma resposta ao texto de Fernando de Moraes Barros, intitulado “Ontologia coercitiva da obra de arte: Adorno contra Heidegger”. Em linhas gerais, trata-se de um exame do funcionamento interno do texto “A origem da obra de arte”, de Heidegger. Assume-se a coexistência de dois eixos no texto de Heidegger, um crítico, compatível com o pensamento de Adorno, e outro ontológico, incompatível com a reflexão de Adorno sobre a arte.
Säkularisierung und die Souveränität der Moderne. Ein Kommentar zur Agamben-Lektüre Jürgen Mohns
(2014)
Problém tolerance se v posledních desetiletích v kontextu procesů globalizace a integrace národnostních menšin jeví jako jeden z klíčových problémů politické teorie. Autorem jedné z nejvlivnějších současných teorií tolerance je pak bezpochyby člen „čtvrté generace“ frankfurtské školy Rainer Forst. Článek předkládá kritickou recepci jeho teorie, lze ho ovšem zároveň chápat jako prostředek k získání obecné systematické a normativní orientace ve struktuře komplexní problematiky tolerance, která v současnosti významně rezonuje ve veřejném prostoru. Výklad za pomoci historických příkladů osvětluje Forstovo rozlišení pojmu a pojetí tolerance a následně se věnuje originálnímu normativnímu ospravedlnění tolerance, s důrazem na Forstem předložená řešení s tímto pojmem spojených paradoxů. Následuje kritické zhodnocení Forstovy argumentace, které poukazuje mimo jiné na obtíže vyplývající z Forstovy návaznosti na tradici liberalismu a konstruktivismu, a tím se dotýká problémů ležících v základech nejen Forstova myšlení, ale v základech těchto myšlenkových směrů vůbec.
This essay presents contributions by Jürgen Habermas and Paulo Freire for the constitution of critical-reflexive subjects and the implications in the teaching-research-extension processes in the field of Organizational Studies. We show that intersubjectivity and dialogicity are conditions for the understanding between subjects and it is precisely through these conditions that the subjects are constituted, in a process that is dialogical, pedagogical and political. Freire and Habermas offer elements to deconstruct dominant instrumental logic and provide the basis for the reconstruction of unprecedented-viable possibilities of ways of organizing and managing. Therefore, this article highlights the importance of Organizational Studies to broaden the focus of teaching-research-extension possibilities and directs them to a communicative and dialogic engagement, beyond the borders of universities. This reconstruction indicates that researchers participate in different public arenas, debate and build public problems, processes of resistance, visibility, and dramatization of problematic issues. Observing the contributions of Freire and Habermas, Organizational Studies as a field cannot be limited to developing a critique, from a distant point of view: it is necessary to co-participate, co-act, co-operate and co-construct with its public.
Este artigo apresenta contribuições de Jürgen Habermas e Paulo Freire para a constituição de sujeitos crítico-reflexivos e suas implicações nos processos de ensino/pesquisa/extensão no campo dos Estudos Organizacionais. Mostramos que intersubjetividade e dialogicidade são condições para o entendimento entre sujeitos e é justamente por meio delas que ocorre sua constituição em um processo que é dialógico, pedagógico e político. Freire e Habermas oferecem elementos para desconstruir a lógica instrumental dominante e fornecem bases para a reconstrução de possibilidades inéditas/viáveis de formas de organizar e gerir. A partir disso, este artigo destaca a importância dos Estudos Organizacionais ampliarem o foco das possibilidades de ensino/pesquisa/extensão e direciona-os para um engajamento comunicativo e dialógico, ultrapassando as fronteiras das universidades. Essa reconstrução indica aos pesquisadores que participem de diferentes arenas públicas, do debate e da construção de problemas, em processos de resistência, da visibilidade e dramatização de questões problemáticas. Nos caminhos de Freire e Habermas, os Estudos Organizacionais não podem apenas desenvolver uma crítica à distância: é preciso coparticipar, co-agir, co-operar e coconstruir com os públicos em que se engajam.
En este artículo se examina la aceptabilidad de las acciones wrongful birth (WB) a partir de la teoría discursiva del derecho de Jürgen Habermas. Inicialmente, se describe el alcance que tienen hoy diversas pruebas genéticas para informar decisiones reproductivas. En un segundo momento, se delimitan reclamaciones judiciales presentadas en ordenamientos jurídicos que admiten la interrupción voluntaria del embarazo (IVE), debido a afectaciones en el embrión y el feto que no fueron conocidas por los padres por no seguirse la lex artis ad hoc en el diagnóstico preconceptivo, preimplantatorio y prenatal. En tercer lugar, se explican los puntos con base en los cuales Habermas, en debate con Thomas McCarthy, propone la evaluación de la legitimidad de normas y fallos judiciales en términos de discursos de fundamentación y aplicación. Finalmente, se plantean las consecuencias que surgen de estos argumentos para valorar la admisibilidad de este tipo de demandas.
According to Benjamin and Foucault, calling something into question is not just a precondition of critical practice but its very realisation. The effect of critique depends on how a question is asked. An inaccurately posed question supports what it aspired to criticise. Critical practice thus involves a critique of allegedly critical questions. In their critique of power and violence, Foucault and Benjamin expose the moment in which a critical question becomes uncritical and subsequently seek its critical transformation. In Foucault, this movement is identical with "desubjugation", and in Benjamin, with "revolution". A revolutionary resoluteness in raising critical questions, however, can turn out to be decisionistic and uncritical itself. In this paper I reconstruct the struggle for an accurate critical question in Benjamin and Foucault and address how the dialectical turn into uncritical action might be avoided.
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.
This reading of Pride and Prejudice and Mansfield Park suggests that the semantic framework of the novels is provided by the contrast between two meanings of the word consequence, the archaic meaning of social or emotional importance and the common and garden meaning of effect of a cause. It also suggests that the narrative structure of the novels is that of a game of consequences, a game that was played at the time of Jane Austen.
The aim of this paper is to examine how Adorno's aesthetic and musicological thinking was received in Czech and Slovak musicology in the decades between the 60s and the 80s. The focus is on the Czech and Slovak translation of some of Adorno’s musicological treatises and lectures – especially those concerning his views on the Second Vienna School and the musical poetics of its immediate successors – which were published in former Czechoslovakia. The study offers an interesting perspective on Adorno’s relatively unknown lecture Form der neuen Musik (1965) and its related, although not identical, Czech version Formové princípy súčasnej hudby [Formal Principles of Contemporary Music] (1966) as well as on his discussion with some Slovak composers and musicologists published as Dnes je možné iba radikálne kritické myslenie [Today, Only Radical Critical Thinking is Possible] (1967). The study also considers other scientific texts by Adorno in relation to the above-mentioned translations of his works. The analysis, reflection, and interpretation of Adorno’s works in former Czechoslovakia, as well as their contemporary reception, turn out to be sporadic in the examined period. The purpose of this research is to revive awareness of their significance and to give a new impulse to their reassessment within the current musicological and philosophical reflection.
Day-to-day art criticism and art theory are qualitatively distinct. Whereas the best art criticism entails a closeness to its objects which is attuned to particularity, art theory inherently makes generalized claims, whether these claims are extrapolated from the process of art criticism or not. However, this article argues that these dynamics are effectively reversed if we consider the disparity between the criticism of so-called political art and attempts over the last century to elaborate theory which accounts for the political in art qua art. Art theory has located the political force of art precisely in the way that its particularity opposes or resists the status quo. Art criticism, on the other hand, tends to treat artwork as a text to be interpreted whose particularity may as well dissolve when translated into discourse. Drawing from the work of Theodor W. Adorno, this article argues that political art theory calls for art criticism more attuned to experience if it is to elucidate art’s critical valence.
Adorno’s negative dialectics wants to free the thought from the dictates of the system, taking position against the illusion to grasp the essence of reality by logic. Against that false idea of totality, Adorno devises a philosophy of fragment, a logic of disgregation that presupposes a different concept of totality: a fragmented, scattered and conflicting wholeness. The anti systematic thinking of Adorno is configured, however, as a systematic rejection of any systematic formulation: philosophy can at most claiming a pretension to truth by the practice of interpretation. A dialectic configuration of fragments of totality is at stake here: so, the arrangement of such fragments can both produce an image of reality endowed with meaning and also unfold through heterogeneous combinations that are not definitive, but always renewable from time to time. In Adorno’s reflection are so expressed two different instances which are complementary at the same time: on the one hand it represents the critical and negative element against the system and its hybris, on the other hand it expresses the need of the thought to go beyond and overcome that fragmentation, showing how the need of unity of the system is a need of the thought in itself.
This article examines Adorno’s non-identity thinking and the moral role of mimesis. On the one hand, Adorno criticises Kant’s moral theory, revealing the heteronomy of morality and the untruth of subjective freedom, on the other he defends the utopistic urge of the “transcendental”, moving from finitude and imperfection. Adorno opposes to the bourgeois personality neither a naïve return to nature, nor a getting rid of the subject, but the individual as differentiated coexistence of self and otherness, spirit and nature.
La mala conciencia del éxito : apuntes sobre la Viena moderna y la estética de Theodor W. Adorno
(2007)
El presente artículo pretende examinar cómo algunas de las premisas establecidas en la Dialéctica de la ilustración, y desarrolladas por Theodor W. Adorno en su posterior teoría estética, hunden sus raíces en el panorama cultural del fin de siècle vienés. Se mostrará cómo la ruptura entre el arte de vanguardia y el gusto del público, convertido en consumidor, había sido ya expresada por el escritor satírico Karl Kraus, así como por el arquitecto Adolf Loos y los compositores de la Segunda Escuela de Viena. La paradoja que reside en la realización de un arte dirigido a un público que debe rechazarlo y la consecuente «mala conciencia» ante el éxito del artista moderno, quiere ser el núcleo argumental de este artículo.
By means of the analysis of two Theodor Adomo's texts temporal1y very distant from each other -one written in the beginning of his career, the other in his maturity -, this article shows that the essay was for him not merely a theme of reflection, but also and upmost a kind of matrix for his thought. Within this matrix, through resort to a tradition, begun, in the Modernity, with Montaigne and solidified with Leibniz and the English empiricists, Adorno seeks to build, in the last phase of his philosophy, his conception of an "Anti-system", in which the indispensable coherence of thought can be kept save from instrumentalization by the domination system.
Percepção como interpretação
(2009)
Este artigo enfoca a apropriação que Horkheimer e Adorno fazem da doutrina kantiana do esquematismo no sentido de apontar para o procedimento – característico da indústria cultural – de usurpar de seus consumidores a capacidade de “esquematizar” (referir intuições a conceitos) por si próprios. Considerando-se que os autores não dão outras indicações sobre como se dá esse processo em relação aos meios de massa, o texto procura explicar como a própria percepção em geral é atingida pela “usurpação do esquematismo” a partir de colocações do capítulo da Dialética do esclarecimento sobre o antisemitismo. Essas colocações são complementadas – e também comparadas – com as de Hans Lenk no seu livro O pensamento e o seu conteúdo.
Eleştirel Kuram, 20. yüzyılın başlarında, daha sonra Frankfurt Okulu olarak bilinecek olan “Frankfurt Toplumsal Araştırmalar Enstitüsü” adı altında, bir grup akademisyen tarafından oluşturulmuş bir düşünce akımıdır. Bu düşünsel yaklaşımda, farklı dönemlerde farklı görüşler benimsenmiş olmakla birlikte, özünde pozitivizm ve araçsal akıl başta olmak üzere, modern kapitalist toplumsal düzen eleştirilmektedir. Aydınlanmanın, modernizmin ve modern aklın, kapitalizmin hizmetine girdiğinden yakınılmakta, bireylerin yaşamlarının kontrol edildiği ve onların belirli kalıplar içerisinde davranmaya zorlandığı bir sistemin varlığına karşı çıkılmaktadır. Bu çalışmada, diğer kuramsal yaklaşımlardan ve ideolojilerden negatif ve eleştirel bir bakış açısına sahip olması nedeniyle farklılaşan Eleştirel Kuram’, Kamu Yönetimi disiplini ile ilişkilendirerek açıklanmaya çalışılacaktır. Kuramsal tartışmaların, analitik bir biçimde sistematize edilerek kurgulanmasıyla oluşturulacak metodoloji, çalışmanın inşa edilmesinde temel yöntem olarak kullanılacaktır.
The Adornian theories are still a relevant theoretical and educational model, even fifty years after his death. The article develops exactly this aspect in many directions and it lingers on one of the masterpieces of the master of Frankfurt, Minima moralia, making use of hermeneutic critical thinking.
O ensaio investiga os pressupostos filosóficos e críticos de dois modos de conceber a representação literária dos sonhos, contrapondo as obras de André Breton ao livro de protocolos oníricos de Adorno, com o objetivo de refletir sobre o sentido do surrealismo e as relações entre arte, sociedade e psicanálise.
Theodor Adorno deixou uma série de anotações sobre o romance O Inominável de Samuel Beckett, as quais deveriam ser aproveitadas para a elaboração de um ensaio que nunca chegou a ser escrito. O artigo busca discutir uma dessas anotações, segundo a qual o romance de Beckett poderia ser caracterizado como a consumação de uma tendência do romance contemporâneo em direção ao romance reflexivo. Com o intuito de desdobrar essa questão o artigo recorre a elementos da obra de Beckett e da reflexão de Adorno sobre a forma do romance.
The article analyses the 'post-secular turn' in critical theory by comparing Jürgen Habermas' late philosophy with the philosophy of his predecessor Theodor W. Adorno. It poses the question to what extent can Habermas be seen as a post-secular theorist when setting his work against that of Adorno? Following Birgitte Schepelern Johansen, the author develop a concept of post-secularism as a move beyond the strict division between religion and non-religion, and apply the concept to the work of the two critical theorists in question. Finally, Adorno’s work is identified as a 'religious secularism’ and Habermas’ work as a 'post-secular secularism’. Thus, the author points out the ambivalence, which the alleged 'post-secular turn’ breeds, and suggest a reconsideration of the religious motives discovered in Adorno’s work.
La experiencia del arte en todas sus variedades tiene siempre una dimensión cognitiva. También las experiencias estéticas negativas la tienen, muy especialmente en el arte contemporáneo. Éstas pueden estar determinadas por el contenido y o los medios de la obra o por los efectos de la misma. Lo que da lugar a una variada tipología de experiencias del arte con uno o más aspectos negativos. La teoría estética de T.W. Adorno nos proporciona diversas herramientas para repensar esta variedad de la cognición artística. En la medida que se trata de una estética negativa, categorías de la misma como las de carácter enigmático, autonomía, resistencia o comunicación de lo incomunicable, nos ofrecen vías para entender el lugar de las experiencias negativas en el arte contemporáneo y su función cognitiva.
La cultura, en tanto manifestación de la actividad del espíritu en oposición a la actividad material, se ha entendido, generalmente, como expresión del progreso humano, que nos aleja de la barbarie. Adorno somete este concepto a un riguroso análisis dialéctico y descubre que la barbarie misma puede estar encarnada en la cultura, y que esta, como bien sucede con la industria cultural, puede estar al servicio de la dominación antes que al de la emancipación. Sin embargo, no renuncia a su espíritu utópico. Este texto explora no solo la crítica de Adorno al concepto tradicional de cultura y su complicidad con la barbarie, sino también las indicaciones en el pensamiento del mismo autor para comprender las posibilidades emancipatorias de la cultura.
Yaratıcı endüstri kavramı, aşırı-teknik-kapitalist toplumların bir zorunluluğu olarak 1990’lı yıllarda gerek gündelik yaşama gerekse bilimsel yazına yerleşmeye başlamıştır. Habermas’ın çift değerlilik yaklaşımı doğrultusunda düşünüldüğünde, yaratıcı endüstrilerin, yaratıcılık ve kültürü kullanarak ürettikleri ürünlerin olumlu yanları kadar olumsuz yanlarının da olacağı açıktır. Bu çalışma yaratıcı endüstrilerin, toplumsal alanda anlaşma yönelimli iletişimsel eylemi koordine eden kültürel-normatif yapılar üzerindeki olası bozucu etkilerine dikkat çekmeye çalışmıştır. Çalışma, bu düşünceyi temellendirmek için, Husserl tarafından geliştirilen “yaşam dünyası” ve Habermas tarafından kuramsallaştırılan “yaşam dünyasının sömürgeleştirilmesi” kavramları doğrultusunda ilerlemiştir. Çalışmamızda kısmen Frankfurt Okulu’nun düşüncelerine başvurulmuştur. Çalışmamız özetle, yaratıcı endüstrilerin, yaşam dünyasının temel bileşenlerinden kültürel yeniden üretim, toplumsal bütünleşme ve toplumsallaşma süreçlerini nasıl etkileyeceğine, iletişimsel eylemi ne şekilde koordine edeceğine ve yaşam dünyasını potansiyel olarak nasıl sömürgeleştireceğine odaklanmıştır.
Frankfurt Okulu düşünürleri otoritaryenliğe ilişkin araştırmalarını 1930’lu ve 1940’lı yıllarda yapmışlardır. Theodor W. Adorno ile Leo Lowenthal ve Norbert Guterman’ın araştırmaları ve analizlerinde ortaya koydukları “otoritaryen kişilik”ler, ajitatörler ve demagogların söylemiyle günümüzde ABD’deki siyasi liderlerin resmi olmayan sözcülerinin yeni medyadaki söylemleri arasında paralellikler bulunmaktadır. Bu anlamda Frankfurt Okulu düşünürlerinin otoritaryenizm teorisinin günümüzün otoritaryen popülist söylemini eleştirel bir şekilde analiz etmemize yardımcı olacağı düşünülmektedir. Bunun için öncelikle otoritaryen popülizm kavramı tartışılacak, ardından elitleri, beyaz olmayan tüm insanları, göçmenleri, Müslümanları, Yahudileri ve komünistleri, beyaz Hıristiyan Amerika'nın mevcut önyargılarını kullanarak düşman olarak etiketleyen yeni medya kişiliği Nicholas J. Fuentes’in söylemi analiz edilecek; otoritaryenlik ve anti-Semitizm üzerine yapılan ilk dönem araştırmalar, çevrimiçi haberlerde ve sosyal medyada “sahte peygamberler”in yeni söylemiyle karşılaştırılacaktır
I first encountered the work of Miriam Hansen as a graduate student in the mid-1990s when her book Babel and Babylon was the talk of the (at that time still fairly modest) film studies town – even though it was sitting somewhat uneasily on the fence. In fact, it was this position beyond the canonical that made the book so attractive in the first place. It did not fit into the raging debate of that time between psychosemiotics and neo-formalism, nor did it offer the (often too schematic and naive) way out within the cultural studies paradigm of empowering the individual or sub-culturally constituted groups.
Свою роботу «Актуальність філософії» молодий філософ-неомарксист Теодор Адорно прочитав улітку 1931 року як лекцію, вступаючи на посаду приват-доцента Франкфуртського університету імені Йогана Вольфґанґа Ґете. У цій лекції Т. Адорно критично проаналізував філософію позитивізму, неокантіанство, філософію життя та феноменологічне вчення Едмунда Гуссерля, ідейно впливових течій і шкіл німецької філософії, що мали статус панівного теоретичного знання в суспільстві. Також Т. Адорно здійснив неомарксистську критику онтологічних проєктів таких німецьких філософів, як Макс Шелер та Мартін Гайдеґґер, які зазнали ідейного впливу Гуссерлевого вчення. На переконання Т. Адорно, ці онтологічні проекти через первинну присутність у них ірраціоналістичних елементів існування людини формують таку манеру суб’єктивного мислення, що не спроможне дієво поєднати його суб’єкта із зовнішньою дійсністю. Іншим об’єктом критики Т. Адорно була філософія Віденського гуртка, яка, на його переконання, хоча й переймалася розглядом людини як суб’єкта емпіричного пізнання, однак не зауважила дійсну суть його існування як історичної істоти. Неомарксист Т. Адорно запропонував убачати спільний сцієнтизм феноменології, філософії емпіріокритицизму та Віденського гуртка такою теоретичною тенденцією, котра неспроможна надавати аподиктичні відповіді на основні, сутнісні питання людського буття як історично плинного. Тим самим ця теорія доводить свою ідейну недосконалість, а також й історичну неактуальність. Виходячи зі своєї критики цієї філософії, Т. Адорно запропонував власне, неомарксистське бачення філософії, котра мусить замінити попередню філософію як панівну в суспільстві. Ця нова, матеріалістична теорія, що перебуває в буттєвому діалектичному зв’язку із соціальною практикою, має сприяти самостійному тлумаченню суб’єктом буттєвих сенсів та історичних картин, що формує за допомогою понять його розуміння соціальної дійсності як історичної, і водночас вона мусить ідейно скасовувати претензії будь-якої філософії на статус офіційної теорії. У цій лекції Т. Адорно також представив ідейний задум свого вчення про людське буття, суть якого у зміненому вигляді він пізніше експлікував у «Негативній діалектиці» (1966), своєму головному філософському творі.
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.
This article claims that the institution of the market is structurally exploitative. It allows for exploitation, it encouragesactors to engage in it and it even pressurizes them to do so. Within Marxism, this claim is well known, but can it bedefended without strongly relying on Marxist concepts and arguments? I will answer in the affirmative and identify theforces of market competition to be a fundamental source of exploitative pressures...
Eu busco neste artigo mostrar alguns aspectos relativos a diferentes pesquisas e reflexões que empreendi em anos recentes sobre o conceito de indústria cultural. A questão central é o pensamento de Theodor W. Adorno com especial atenção para a atualidade de sua dialética negativa. Minha intervenção acerca da atualidade do conceito de indústria cultural possui três passos argumentativos: o entrelaçamento entre racionalidade e dominação como a base de uma teoria da sociedade em Adorno; algumas mudanças no capitalismo contemporâneo e suas implicações para um conceito de indústria cultural no século XXI e; a posição da indústria cultural no contexto da Sociologia brasileira. O objetivo central do artigo, produzido na forma de ensaio, é enfatizar a atualidade da teoria crítica da sociedade de Theodor Adorno mediante argumentos específicos ao campo da Sociologia.
Este artigo aborda criticamente alguns conceitos referentes ao vínculo entre racionalidade, abstração e poder, tomados em contraste com a noção de mímesis, tal como Adorno e Horkheimer concebem na Dialética do esclarecimento. Partindo da diferenciação de quatro conceitos de esclarecimento, procuramos demonstrar o caráter inadequado da equalização entre esclarecimento e exercício violento e ideológico do poder, mostrando como o conceito de abstração, que nos parece servir de base para o primeiro capítulo daquela obra, permite delinear melhor a cisão entre as formas de conhecimento miméticas e as que lhe sucederam, tomando como ponto de partida a concepção mítica grega arcaica.
Este artigo visa discutir os modelos de síntese pressupostos pela dialética negativa de Adorno através de aproximações de temáticas maiores da filosofia de Karl Marx. Isto nos permitirá qualificar melhor a natureza materialista da dialética negativa adorniana, abordando inclusive o impacto político de certas elaborações conceituais.
Este artigo se propõe estabelecer um diálogo com o ensaio Teoria da Semiformação, de Theodor Adorno, escrito em 1959, no contexto do capitalismo do bem-estar social. O objetivo é ressaltar sua atualidade na abordagem da crise da formação cultural contemporânea, em que prevalece a forma de capitalismo neoliberal e, ao mesmo tempo, detectar novas nuances constitutivas da referida teoria nesse momento histórico. Nessa trajetória, o texto percorrerá os seguintes passos: a Teoria da Semiformação como um diagnóstico da crise da formação cultural no final da década de 1950; as formas de como a ontologia da semiformação se constitui em tempos de neoliberalismo; as novas roupagens com que essa crise cultural vai se instalando progressivamente nas salas de aulas; e a necessidade de se lhe contrapor novas manifestações de resistência. O artigo buscou apoio teórico em Dardot e Laval (2016) para captar as especificidades do neoliberalismo contemporâneo.
The main sources for the discussion of the category “relation” were Aristotle’s Categories and Metaphysics. Before their translation into Arabic in the 8th and 9th centuries, Christian theologians and in their footsteps Syriac scholars considered Aristotle’s works to be a useful tool in Christological discussions. This article analyzes the category of relation and its development in Arabic-Islamic philosophy in authors such as Kindī and his student Aḥmad Ibn aṭ-Ṭayyib as-Saraḫsī, Fārābī, Ibn Sīnā, Ghazālī, Ibn Rušd, the Sufi Ibn ʿArabī and others.
Mediante una serie de diferenciaciones analíticas reconstruyo y presento la estructura elementaldel proyecto de teoría crítica desarrollado por Axel Honneth, quien es consideradohoy el representante más destacado de la tercera generación de la Escuela de Fráncfort. Enel marco de dicha reconstrucción, especifico el lugar que ocupa el esfuerzo de Honnethpor reactualizar el concepto lukácsiano de reificación en clave de teoría del reconocimiento.Afirmo que dicho esfuerzo está guiado por la tarea que se ha propuesto Honnethde dotar a su proyecto intelectual de una veta de crítica de la racionalidad instrumental;una veta propia a la mencionada tradición pero para cuyo tratamiento Honneth hasta ahíno había desarrollado una conceptualización adecuada.
El objetivo principal de este trabajo es replantear la posibilidad de realizar una síntesis entre la fenomenología de Husserl y la teoría crítica de la Escuela de Frankfurt. Para ello realizaremos una revisión crítica de los textos del primer Marcuse (1928-1933), cuyo proyecto filosófico consistió en formular una síntesis entre la ontología fenomenológica de Heidegger y el materialismo dialéctico de Marx. La tesis que defenderemos aquí es que este proyecto sigue siendo vigente, pero tomaremos como referente la fenomenología de Husserl, desde la que interpretaremos los textos de Marcuse, y no la ontología existencial de Heidegger.
El siguiente artículo quiere contribuir a realizar una reconstrucción de la vida de Herbert Marcuse, centrada principalmente en su dificultosa relación con Martin Heidegger entre los años 1927 y 1947. Apoyándose en su correspondencia inédita, que se encuentra hoy en el Archivo Marcuse de la Universidad de Frankfurt, el escrito repasa los estadios más importantes de su formación intelectual: sus primeros estudios culminados en el trabajo sobre la novela del artista alemán, el intento de realizar una lectura marxiana de Ser y tiempo, las dificultades para habilitarse bajo la tutela de Heidegger, el acercamiento al instituto de investigación social de Frankfurt, su exilio tras el auge del nazismo y la ruptura definitiva con Heidegger finalizada la Segunda Guerra Mundial.
La risa es uno de los temas menos estudiados en la obra de Walter Benjamin; sin embargo, constituye una de las claves para la comprensión de lo que el crítico alemán consideró que podría ser una politización del arte. En este artículo tratamos de desgranar el lugar de la risa en la teoría estética y política de Benjamin a partir de su conferencia «El autor como productor». Desde ese punto nos proponemos introducir su lectura de Bertolt Brecht, así como su polémica con Theodor W. Adorno.
В статті проаналізовано основні ідеї представників Франкфуртської школи, а саме: Т. Адорно, М. Хоркхаймер, Г. Маркузе, Е. Фромм. Опираючись на основні дослідження та основоположні філософські праці представників Франкфуртської школи, зроблена спроба виокремити основні причини становлення неототалітаризму, та тоталітарних режимів у ХХ столітті. Встановлена взаємозалежність між Просвітницькою діяльністю та міфологізацією свідомості; визначена роль культури у цьому процесі. Окреслено роль ідеологічної системи, як однієї з форм соціальної міфології. Встановлена закономірність між «щасливою свідомістю» суспільства споживання і ефективним укоріненням міфів та ідеологічних систем у масову свідомість суспільства ХХ ст. Актуальність статті зумовлена тим, що необхідність критичного осмислення становлення культури тоталітарних країн сьогодні стає очевидною. Усвідомлення того, що суспільна свідомість пострадянських країн досі керується міфологемами, що були створені та впроваджені тоталітарною культурою, змушує нас серйозно вивчати проблематику міфологізації свідомості та ідеологічного впливу. Тому позбавлення від упереджень та перехід до нового витка демократичної свідомості неможливий, без вивчення основ становлення масового суспільства та функції культури в ньому. Більше того, без виявлення чинників, що зумовили конструювання західної цивілізації, неможливе не тільки рішення глобальних проблем сучасності, але й сам перехід на якісно інший виток соціально-культурного розвитку.
L’école de Frankfort abandonne progressivement les thèses de la philosophie de l’Histoire, dont l’acceptation fournissait une espèce de fondement pour la théorie critique, dans la mesure où l’on pouvait croire aux contenus émancipateurs de la raison inclus au sein même des idées de la société bourgeoise. Nous essayerons de montrer cequi est oublié dans les thèses de la philosophie de l’Histoire à partir de la dialectique du maître et de l’esclave de Hegel, et donc, pourquoi de telles thèses se sont montrées insuffisantes. Enfin, nous chercherons à démontrer que la figure théorique opposée aux thèses de la philosophie de l’Histoire se retrouve dans Über den Begriff der Geschichte de Benjamin. De plus, la récupération d’un tel fondement oublié dans les thèses de la philosophie de l’Histoire détermine, vraisemblablement, la considération morale de la théorie critique habermasienne.