Excavates the experiential structure of Habermas’s communicative action.

_Excavates the experiential structure of Habermas’s communicative action._.

Metaphors for the encounter between God and humanity and a roaming theologian’s reflective journey. This article maps the theology of Christo van der Merwe as a mobilising theology which aided the Netherdutch Reformed Church in Africa in discerning its character, role and purpose. The core of Van der Merwe’s theology consists of a journey with God as encountered in the narratives about Jesus and the Spirit told in the Christian Bible. The article shows that the mobilising core of his theology (...) is due to an ‘interoperational relationship’ between ‘knowing and believing’. In the article, the metaphor ‘roaming’ is used to illustrate this biographical journey as contextual theology which equips pastors with ministerial skills to take care of people who are haunted by trauma. (shrink)

A wave of recent studies attributes to Adorno, if not a full-fledged moral theory, at least an ethical model regarded to be adequate to the conditions of late modernity. The article argues that any attempt aimed at isolating an independent ethical domain out of Adorno’s philosophical writings is misguided. Adorno belongs to a tradition of thinkers - including Hegel, Marx, Kierkegaard, Nietzsche, Heidegger - who break away from the modern idea that the task of philosophy is to provide rational foundations (...) for the moral beliefs of individuals. Although it is true that Adorno’s work is scattered with innumerable moral considerations, the article suggests that these do not constitute the basis of a coherent moral system, but are to be understood within the context of Hegel’s philosophy of history retranslated in materialist terms. (shrink)

Given his view that the modern world is ‘radically evil’, Adorno is an unlikely contributor to business ethics. Despite this, we argue that his work has a number of provocative implications for the field that warrant wider attention. Adorno regards our social world as damaged, unfree, and false and we draw on this critique to outline why the achievement of good work is so rare in contemporary society, focusing in particular on the ethical demands of roles and the ideological nature (...) of management’s self-understanding. Nevertheless, we show that Adorno’s comments on activities such as art and philosophy mean that it is possible to draw on his work in a way that contributes constructively to the conversation about good and meaningful work within business ethics. (shrink)

To make Adorno’s difficult notion of “identity thinking” more amendable to sociological research, this project brings his Negative Dialectics into conversation with Schutz’s theory of typification. When revised with Adorno’s attention to political economy and the pathologies of reification, Schutz’s framework allows for an analysis of identity thinking in everyday life. Both theorists argue that categories of thought: automatically subsume objects for pragmatic yet socially conditioned reasons, are socially formed, transferred, and selected, and suppress particularizing characteristics of objects. Their overlapping (...) arguments are cross-fertilized to propose a critical approach to cognitive sociology that can engage in a form of ideology critique that illuminates forms of thinking that conceal social contradictions. This approach is useful for explaining the “mundane dialectic of enlightenment”: the daily reproduction of unreflective rationalization that breeds irrationality in the form of social domination and environmental harm, a contradiction which finds its ultimate expression in climate change inaction. (shrink)

Philosophy & Social Criticism, Ahead of Print. Adorno’s social theory is enjoying renewed attention, as is the debate to what extent is it Marxist. A central issue remains Adorno’s concept of social totality: capitalism as a fully integrated society in which every difference is levelled. One problem this raises is why is he still committed to the Marxist concept of class. And second, how to understand his critique of the idea of proletarian class-consciousness, which seems to leave his critical theory (...) without an addressee. The article suggests that, for Adorno, capitalist society exhibits what is termed here “differential integration.” It is predicated both on the labor/capital distinction and, at the same time, on sufficient homology between the two, such that the qualitative class divide is experienced as mere quantitative variance. This efficacious gap between social structure and social experience is at the center of his concept of ideology. Ideology-critique for Adorno is mainly the critique of symptomatic misconceptions of how ideology functions, due to lack of attention to how the class structure is in fact not experienced as such. Adorno’s alternative to proletarian class consciousness is “differential solidarity”: consciousness of social domination that is on the one hand found across class divides yet is experienced differentially between them. (shrink)

ABSTRACTThis article discusses dialectics as a method of critique which takes concepts it primal object of inquiry. Through a reading of Theodor W. Adorno’s lecture course Introduction to Dialectics, it argues that for dialectical critique concepts are living organs of social reality whose work must observed in terms of constellations of experiences and practices, and through specific historical sites and social processes. The article reconstructs three moments in Adorno’s thinking of critique’s relation to conceptuality: the “pedagogical effect” of concepts on (...) our habits of thought, the socio-historical formation of concepts as “fields of force”, and the need of a “micrological method” of engagement with social reality. Within this framework, the article shows that the movement of dialectical critique is prompted by the cognitive utopia of using concepts to reach material reality, as well as by the ethical demand of making justice to what is not grasped by the existing conceptual order of society. By combining both moments, the goal of dialectical critique is not to identify the correct meaning of concepts, but to work through them as to unlock the normative imagination of society. (shrink)

The article examines Adorno’s conviction that a critique of concepts inevitably entails a critique of society. Some commentators, notably Cook, read Adorno’s idea of the seamless transition from conceptual to social critique as dependent on the use of normative concepts. According to this ‘Marxist’ reading, a critique of unfaithful concepts provokes a persuasive and constructive critique of society for failing to fulfil concepts. This line of argument creates problems. Adorno’s inquiries into society’s resistance to decipherment imply that the progression from (...) conceptual to social critique via normative concepts leads to advocating misguided, potentially dangerous social standards. In response to this dilemma, the article proposes an alternative interpretation of the transition from conceptual to social critique. The focus shifts from normative concepts to Adorno’s examinations of society as a condition of false consciousness and suffering. From this perspective, conceptual critique entails a convincing — albeit no longer constructive — critique of society. (shrink)

This thesis identifies and explains a fundamental philosophical problem of self-implication in Marxian ideology criticism that has led to its misuse and rejection in social theory and political philosophy. I argue that Friedrich Nietzsche’s development of genealogy as a method of social criticism complements ideology criticism in a way that overcomes this problem, by addressing it explicitly, rather than trying to avoid it. In making this argument, I hope to bridge a widely perceived gap between Nietzsche’s and Michel Foucault’s genealogical (...) approaches to social criticism, on the one hand, and Marxian ideology criticism on the other. The conflict between these approaches has been exaggerated in contemporary academic literature, to the loss of invaluable contributions Nietzsche and Foucault make to the theory and practice of ideology criticism. I begin by defining ideology in way that, I demonstrate, takes into account the use of the notion by Karl Marx and the early Frankfurt School Critical Theorists, Max Horkheimer and Theodor Adorno. I identify two central components of ideology, namely, an epistemic aspect, regarding illusion, and a functional aspect, which links ideology to its role in maintaining oppression. I also defend the notion of ideology against major objections to each of these aspects. In Chapter 4, I introduce the problem of self-implication that, I take it, poses the greatest challenge to the coherence of ideology criticism. The remainder of the thesis examines two alternative ways of dealing with this problem, namely immanent and transcendent criticism. I explain the weaknesses with each approach and, in doing so, show why Marx and Adorno each succumb to the problem of ideological self-implication. In the final chapter I argue that Nietzsche’s method of genealogy is compatible with ideology criticism and can complement such criticism, to overcome the problems that have been examined. (shrink)