In this outstanding reinterpretation - and extension - of the Critical Theory tradition, Craig Calhoun surveys the origins, fortunes and prospects of this most influential of theoretical approaches. Moving with ease from the early Frankfurt School to Habermas, to contemporary debates over postmodernism, feminism and nationalism, Calhoun breathes new life into Critical Social Theory, showing how it can learn from the past and contribute to the future.

Technology has expanded genomic research and the complexity of extracted gene-related information. Health-related genomic incidental findings pose new dilemmas for nurse researchers regarding the ethical application of disclosure to participants. Consequently, informed consent specific to incidental findings is recommended. Critical Social Theory is used as a guide in recognition of the changing meaning of informed consent and to serve as a framework to inform nursing of the ethical application of disclosure consent in genomic nursing research practices.

Decolonial/anti-colonial Black, Indigenous and Mestiza feminist movements and scholar-activists foreground how the oft-touted apocalypse that the Covid-19 pandemic heralds is not new, nor does it signify the great rupture into chaos that those from within modernity-coloniality often claim it to be. Rather Covid-19 is preceded by and will be out-lived by the apocalyptic anti-life onto-epistemological logics that are foundational to the production of hetero-patriarchal capitalist- coloniality. However, one would commit the violence of reproduction of the epistemological logics and rationalities constitutive (...) of the current system if the story ended there. We have survived and our survival points to the urgent necessity and responsibility of social theory to listen to the story of the pandemic from a Black/Indigenous genealogy and to begin the sense-making of the Covid-19 pandemic, from prior to this particular virus, outside, against and beyond the politics of knowledge of critical social theory itself. Thus, I invite you to journey to an affirmative re-enfleshment of reason and theory-making in relation to and dialogue with Black, Indigenous, and subaltern Mestiza feminist movements in southwest Colombia and in southeast so-called Australia in the unceded lands of the Awabakal and the Worimi. I explore this through the metaphor, the materiality, the cosmology and the herstory of the mangrove swamps a knowing-being otherwise visible to the dehumanising gave of Whiteness and bring to thought three stories of a politics of knowledge of/as the Black/racialised and feminised body/flesh. To do this is to suggest that the co-creation of pathways which are life affirming and life making beyond and out of the post-Covid 19 conjuncture involves an epistemological-political project which decolonises and feminises the containments of reason and knowing being of coloniality/modernity. (shrink)

Examining the situations of African Americans in the U.S.A., Lucius Outlaw's essays illustrate over twenty years of work dedicated to articulating a 'critical theory of society' that would account for issues and limiting-factors affecting African-descended peoples in the U.S. Outlaw envisions a democratic order that is not built upon racist projections of the past, but instead seeks a transformative social theory that would help create a truly democratic social order.

The essay is a reflective reconstruction of encounters with persons, writings, and discursive communities involved with “critical social theory” across a decades-long quest for a comprehensive synchronic and diachronic understanding of significant aspects of the social whole of the United States of America, in particular, which understanding was to be the resource for guiding efforts in “emancipatory social transformation”: the overcoming of impediments to the enjoyment by Black people of flourishing lives without invidious racial discrimination (...) and economic exploitation. (shrink)

Critical theory has left an indelible mark on postwar social thought. But what are the relations between critical theory and 'the cultural turn' ? How did critical theory inform later French critical theorists, such as Lefebvre, Barthes and Baudrillard? This accomplished and accessible book: - Demonstrates the origins of critical theory in the Marxian analysis of the capitalist mode of production and Freudian psychoanalysis - Clearly explains the main achievements of (...) critical theory - Elucidates how critical theory defines culture as a system that constrains and alienates the individual - Explores the potential for social change and personal emancipation in the critical heritage. The author locates the importance of myth and reason, the significance of sexuality, the place of work, the difference between art and entertainment, the nature of everyday life and the relationship between knowledge and action. The result is a lucid and informative text which will appeal to all students interested in the critical traditions of social thought. (shrink)

Possibilities for critical social theory and Foucault’s work: a toolbox approach The benefits and constraints of philosophical frameworks using the work of Michel Foucault and critical social theorists, such as Fay, Giroux and McLaren, are examined in the light of their traditions. The reasons nurse researchers adopt these frameworks are explored, as are the tensions between the respective theories. A complementary ‘toolbox’ approach to the research process addresses some of the theoretical and methodological challenges presented (...) by each framework. Such an approach provides distinctive insights into nursing practice that the other has ignored or missed. It is argued that by converging the two frameworks into a toolbox approach, it is possible to examine or deconstruct existing practices, whilst also providing an avenue for nurses to reconstruct or change such practices. (shrink)

‘I don’t believe that we can change moral intuitions except as educators – that is, not as theoreticians and not as writers’. (Jürgen Habermas 1992, 202) ‘The thinker as lifestyle, as vision, as ex...

Critical Social Theory's search for a normative ground of its engagement in the critique of contemporary societies is essentially founded on a reflexive way of thinking. Arguably, this can be traced back from modernity - specifically to Kant, Hegel, and Marx. This paper will demonstrate how the Kantian, Hegelian, and Marxian practices of self-reflection inform the concept of social critique. By an adequate understanding of self-reflection, we secure the methodological foundation of critical social (...) class='Hi'>theory. (shrink)

This book uses the philosophy of Wittgenstein as a perspective from which to challenge the idea of a critical social theory, represented pre-eminently by Giddens, Habermas and Bhaskar.

In this collection of essays, Richard Lichtman critically analyzes and applies Marx's theory of ideology to a range of philosophical, social, political and cultural issues. Tracing the changes in Marx's theory from an early «camera obscura» view to a later «constituitive» position, Lichtman shows how the mature theory can be used to understand the function of liberal political theory, equal protection and reverse discrimination, social theory, and finally, in a concluding essay, the nature (...) of contemporary welfare capitalism and a socialist alternative. (shrink)

Beginning with the influential discussion of the dialectic of progress found in Amy Allen’s The End of Progress, this paper outlines some difficulties encountered by critical theories of normative justification drawing on the early Frankfurt School. Characterizing Adorno and Horkheimer’s critical social theory as a dialectical reflection eschewing questions of normative foundations, I relate their well-known treatment of the dialectic of enlightenment reason and myth to their critique of capitalist society as a negative totality. By exploring (...) the concepts of historical development used by Adorno and Horkheimer to describe both the progressive domination of capitalism, and the formation and cultivation of reflective consciousness, I trace the importance of progression and its inseparable relationship to regression in these early versions of critical theory. The dialectical social theory found here recognizes the persistence of social contradictions on both a methodological level and on the level of theory’s development and expression, a connection potentially obscured by a division of historical progress according to its temporal orientation. Particularly in Adorno’s later work, an opposition to the negative social totality requires notions of cultivation and learning which work against the prevailing forms of conceptual thinking, including the concern for the stability of rational foundations. (shrink)

The topic of recognition has come to occupy a central place in debates in social and political theory. Developed by George Herbert Mead and Charles Taylor, it has been given expression in the program for Critical Theory developed by Axel Honneth in his book The Struggle for Recognition. Honneth's research program offers an empirically insightful way of reflecting on emancipatory struggles for greater justice and a powerful theoretical tool for generating a conception of justice and the (...) good that enables the normative evaluation of such struggles. This 2007 volume offers a critical clarification and evaluation of this research program, particularly its relationship to the other major development in critical social and political theory; namely, the focus on power as formative of practical identities proposed by Michel Foucault and developed by theorists such as Judith Butler, James Tully, and Iris Marion Young. (shrink)

What does social justice require in contemporary societies? What are the requirements of social democracy? Who and where are the individuals and groups that can carry forward agendas for progressive social transformation? What are we to make of the so-called new social movements of the last thirty years? Is identity politics compatible with egalitarianism? Can cultural misrecognition and economic maldistribution be fought simultaneously? What of the heritage of Western Marxism is alive and dead? And how is (...) current critical social theory to approach these and other questions? Much of the most productive work done in recent social theory has revolved around such issues, in particular, around those concerning the relationship between the politics of recognition and the politics of distribution. After the intense theoretical focus over the last fifteen years or so on the issues of recognition politics—multiculturalism, multi-nationalism, identity politics, group-differentiated rights, the accommodation of difference, and so on—some social theorists have worried that attention has been diverted from important issues of distributive equality—systematic impoverishment, increasing material inequality, ‘structural’ unemployment, the growth of oligarchic power, global economic segmentation, and so on. While some critics seem to have adopted a blunt ‘it’s the economy, stupid’ line of criticism,1 others have attempted to develop an overarching, integrative theoretical framework adequate to the diverse issues concerning both economic and cultural justice. For example, Axel Honneth proposes that a suitably developed and normatively robust theory of intersubjective recognition can adequately integrate an analysis of apparently diverse contemporary struggles: those for a just division of labor and hence, a fair distribution of resources and opportunities, as well as those for a culture free of identity-deforming disrespect and denigration. (shrink)

Critical social theories look critically at the ways in which particular social arrangements hinder human flourishing, with a view to bringing about social change for the better. In this they are guided by the idea of a good society in which the identified social impediments to human flourishing would once and for all have been removed. The question of how these guiding ideas of the good life can be justified as valid across socio-cultural contexts and (...) historical epochs is the most fundamental difficulty facing critical social theories today. This problem of justification, which can be traced back to certain key shifts in the modern Western social imaginary, calls on contemporary theories to negotiate the tensions between the idea of context-transcendent validity and their own anti-authoritarian impulses. Habermas makes an important contribution towards resolving the problem, but takes a number of wrong turnings. (shrink)

Ziege’s book focuses primarily on the two main empirical studies carried out by Max Horkheimer’s Institute of Social Research during its exile in the United States in the 1940s: a relatively unknown and never-published study of anti-Semitism among American workers and the much better known, five-volume Studies in Prejudice. Ziege poses and successfully answers the question of why the Institute began to focus more on empirical studies and anti-Semitism in the 1940s. Her thorough archival research illuminates as never before (...) the Institute’s relations to the main organizations that funded its ambitious empirical projects during this time: the American Jewish Committee and the Jewish Labor Committee. She also provides the richest existing account of how the experience of American exile affected the Institute’s theoretical premises and empirical work. By distinguishing between the Institute’s ‘esoteric’ theoretical assumptions, which maintained a large degree of continuity with its earlier work, and a willingness to work at the ‘exoteric’ level with many scholars who didn’t share these assumptions, Ziege explains how the Institute made certain concessions to mainstream American academic culture without ever abandoning the radical intentions of Critical Theory. (shrink)

The received understanding of Winch’s critique of social science is that he propounded a radically relativist, anti-explanatory and a-critical conception of the legitimate task of ‘social studies’. This conception is presumed to be predicated upon an extension of Wittgenstein’s critique of philosophy. I argue, against this view, that Winch reads Wittgenstein through a Kantian framework, and that in fact he advanced a rigorously essentialist and universalist picture of ‘social phenomena’. It is Winch’s underlying Kantian metaphysics that (...) has made his ideas attractive to contemporary architects of critical social theory, such as Giddens and Habermas. However, in opposition to the latter, and in spite of his Kantianism, I discern in Winch a genuinely critical attitude towards social understanding. (shrink)

What is the best method for undertaking critical social theory, and what are its ontological and normative commitments? Andreas Reckwitz has developed compelling answers to these questions drawing on practice theory. As a practice theorist myself, I am very sympathetic to his approach. This paper sketches a social theory that extends the reach of practice theory to include non-human animals and allows us to discriminate between importantly different kinds of social formations. In (...) doing so, I argue that a strongly normative basis for differentiating social phenomena is compatible with the methods of social theory and critical social theorists need not shy away from first-order moral commitments. (shrink)

From climate change to fossil fuel dependency, from the uneven effects of natural disasters to the loss of biodiversity: complex socio-environmental problems indicate the urgency for cross-disciplinary research into the ways in which the social, the natural and the technological are ever more entangled. This ground breaking text moves between environmental sociology and environmental geography, political and social ecology and critical design studies to provide a definitive mapping of the state of environmental social theory in (...) the age of the anthropocene. Environments, Natures and Social Theory provokes dialogue and confrontation between critical political economists, actor network theorists, neo-Malthusians and environmental justice advocates. It maps out the new environmental politics of hybridity moving from hybrid neo-liberals to end times ecologists, from post environmentalists to cyborg eco-socialists. White, Rudy and Gareau insist on the necessity of a critical but optimistic hybrid politics, arguing that a more just, egalitarian, democratic and sustainable anthropocene is within our grasp. This will only be brought into being, however, by reclaiming, celebrating and channeling the reconstructive potential of entangled hybrid humans as inventive hominids, creative gardeners, critical publics and political agents. Written in an accessible style, Environments, Natures and Social Theory is an essential resource for undergraduate and postgraduate students across the social sciences. (shrink)

Volume 3, Issue 1, March 2019, Page 48-59.

Critical social theory has an uneasy relationship with utopia. On the one hand, the idea of an alternative, better social order is necessary in order to make sense of its criticisms of a given social context. On the other hand, utopian thinking has to avoid ‘bad utopianism’, defined as lack of connection with the actual historical process, and ‘finalism’, defined as closure of the historical process. Contemporary approaches to critical social theory endeavour (...) to avoid these dangers by way of a post metaphysical strategy. However, they run up against the problem that utopian thinking has an unavoidable metaphysical moment. Rather than seeking to eliminate this moment, therefore, they should acknowledge its inevitability. The challenge is to maintain a productive tension between closure and contestability and between attainability and elusiveness. The paper outlines a strategy for meeting this challenge, a strategy that is based on a distinction between the metaphysical content of utopian projections and their fallible claims to validity. Key Words: critical social theory • fallibilism • metaphysical closure • postmetaphysical thinking • reflexivity • regulative idea • utopia. (shrink)

I argue that the problem of normative foundations is insoluble. I discuss how and why the apparent problem arose, particularly within the Frankfurt School. Then, I describe various theories of normative foundations and the criticisms that such theories have faced, such as ethno- and andro-centrism, imperialism, and the failure to fulfill their own aims. I make my main argument by way of an analogy: theories of knowledge have wrestled with the question of whether a “given”’ could act as a certain (...) foundation for knowledge. The conclusion is often that no given can function in that way, because the given, which supposedly does not require justification, is therefore necessarily unable to justify knowledge. For similar reasons, I argue, nothing can function as a normative foundation for a critical social theory, because any such normative foundation would have to both stand in no need of normative justification but also justify normative social criticism. I conclude by suggesting that more recent critical theory that does not focus on normative foundations can be understood as justifying their critique by appeal to what people do actually want, rather than what they should rationally want. (shrink)

I argue that the problem of normative foundations is insoluble. I discuss how and why the apparent problem arose, particularly within the Frankfurt School. Then, I describe various theories of normative foundations and the criticisms that such theories have faced, such as ethno- and andro-centrism, imperialism, and the failure to fulfill their own aims. I make my main argument by way of an analogy: theories of knowledge have wrestled with the question of whether a “given”’ could act as a certain (...) foundation for knowledge. The conclusion is often that no given can function in that way, because the given, which supposedly does not require justification, is therefore necessarily unable to justify knowledge. For similar reasons, I argue, nothing can function as a normative foundation for a critical social theory, because any such normative foundation would have to both stand in no need of normative justification but also justify normative social criticism. I conclude by suggesting that more recent critical theory that does not focus on normative foundations can be understood as justifying their critique by appeal to what people do actually want, rather than what they should rationally want. (shrink)

"We owe a large debt to Axel Honneth for uncovering some of the theoretical affinities between the work of the Frankfurt School and that of Foucault.

Preface and Postscript Combining a Preface with a Postscript seems a particularly apposite way to introduce (and conclude) a collection of essays on ...

In this article, a poetical and performative narrative is shared to examine how the use of stories to critically self‐reflect on oppression facilitates an understanding of critical social theory in nursing education and impacts social justice. A fusion of prose with a poetical narrative is employed; the latter is reserved to capture the immediacy of personal, emotive, and embodied storied experiences. This deeply intimate and dialogical story begins with a pedagogical experiment created to facilitate nursing students' (...) understanding of critical social theory. Drawing upon Paulo Freire's work, the nursing teacher in a professional development course attempted to deconstruct power relations and cultivate an open and safe learning environment by sharing a poem that depicts her oppression. Students then anonymously wrote a word/statement about their oppression. The teacher created a composite poem from students' words and shared it with the class; it was a powerful moment that highlighted their shared humanity. As a way to further explore stories and consider how to preserve these words, a small group of students and the teacher formed the ‘the oppression group’. Towards the end, we conclude an unfinished story by realizing that the chains of oppression are loosening and humanity is surfacing. There is still a camouflaging of an authentic self. There are still stories to be told. The group is not yet certain if a social representation of an authentic self is possible and if all stories can be told. It has become apparent that the personal can play out in social justice as enacted in the classroom between teacher and students and provides an entry point into the development of the capacity to be social agents in nursing. The group simultaneously concludes the story with both an ending and a threshold of social justice. (shrink)

How should critical realists do social theory? This paper considers several issues raised by this question, in response to Jamie Morgan’s recent article in this journal, and comments on his discussion of norm circles.

Axel Honneth's Critique of Power is a rich interpretation of the history of critical theory, which clarifies its central problems and emphasizes the "social" factors that should provide that theory with a normative and practical orientation.Honneth focuses on the dialog between French and German social theory that was beginning at the time of Michel Foucault's death. It traces the common roots of the work of Foucault and Jürgen Habermas to a basic text of the (...) last generation of critical theorists - Max Horkheimer and Theodor Adorno's Dialectic of Enlightenment - and draws from this connection the outline of a program that might unite and surpass their seemingly irreconcilable methods of critiquing power structures. In doing so, Honneth provides a constructive and nonpolemical framework for comparisons between the two theorists. And he presents a novel interpretation of Foucault's analysis of social systems.Honneth traces the internal contradictions in critical theory through an analysis of Horkheimer's early programmatic writings, the Dialectic of Enlightenment, and Adorno's later social-theoretical writings. He shows how Habermas and Foucault in their distinctive ways reinserted the social world into critical theory but argues that neither operation has been wholly successful. His cogent analysis redirects critical social theory in ways that can draw on the strengths and avoid the weaknesses of the two approaches.Axel Honneth is Professor of Philosophy at the University of Konstanz. (shrink)

Agger, Ben, Critical Social Theories - An Introduction (reviewed by Thomas Murakami).

This paper criticizes the emphasis placed by contemporary social theory and political philosophy on institutionalism as the basis for the understanding, legitimation and changing of institutions, or social systems, and society as a whole. The more impactful characteristic of institutionalism is its technical-logical structuring, based on an impartial, neutral and formal proceduralism that autonomizes social systems in relation to political praxis and social normativity, depoliticizing these social systems. Here, they are no longer depoliticized, but (...) assume political centrality as the fundamental social subjects of the legitimation and evolution of institutions and society. The paper’s central argument is that it is necessary to re-politicize the institutions and the social subjects or social classes in order to ground and streamline a direct political praxis and the civil society’s social-political subjects as the basis for framing and legitimizing the current process of Western modernization. Recovering the politicity and the carnality of institutions, of social classes and of the evolution of society, is the fundamental task for a contemporary critical social theory that faces the strong institutionalism based on systemic theory. Such politicization is the unforgettable teaching of Karl Marx and Erich Fromm: the institutions have political content and political subjects, they are the result of social struggles for hegemony between opposed social classes which are political. Now, such politicity-carnality must be unveiled and used for an emancipatory democratic political praxis as the route for social analysis and political change, in opposition to the technical-logical understanding both of the institutions and of the social subjects. (shrink)