Our reply to Fabian Freyenhagen’s article “Was ist orthodoxe Kritische Theorie?” (DZPhil 65.3 [2017], 456-469) raises the question whether his proposal that Critical Theory only “be adequately and appropriately critical” without a program of justification spares the search for any general criteria. Answering negatively we conversely want to recall, particularly with regard to Horkheimers’s and Adornos’s Dialectic of Enlightment as well as Habermas‘s concept of an emancipatory interest, that such a criterion as a normative foundation of critique is crucial not (...) only for systematical purposes, but also recognised as necessary in this respect by Adorno, who Freyenhagen wants to play off against programs of justification. Critical Theory needs to be clear in this respect. Against this background we are questioning Freyenhagen‘s recourse to an “interest in abolishing social injustice” as the “only criterion for Critical Theory.” Because Freyenhagen ignores the fact that Critical Theory has been understood by its representatives in a twofold manner – as a theoretical program of justification for one and secondly as a cultural diagnosis – his plea for an orthodox Critical Theory is endangered by decisionism. (shrink)

The intellectual practice of public critique of Theodor W. Adorno and Jürgen Habermas is compared as a contribution to the sociology of the intellectual. The aim of this comparative analysis is to clarify the transformation of the function of the intellectual in the context of his social position. Here it is possible to distinguish between a ‘rescuing’ critique and a ‘consciousness-raising’ critique.

This article attempts, for the first time, to link some central motives in the thought of Jürgen Habermas with the biographical experiences of the philosopher and social theorist. What are the relations which Habermas himself thematizes in his life story by means of discursive analysis? Three elements are central: the change in significance of the nation state against the backdrop of the process of European integration, the concept of a deliberative democracy, and the timely and controversial issue of the taming (...) of world capitalism. Finally, the article discusses the question of how plausible it is that there is no alternative to capitalism and to what extent democracy can tame capitalism. (shrink)

The label ‘Frankfurt School’ became popular in the ‘positivism dispute’ in the mid-1960s, but this article shows that it is wrong to describe Jürgen Habermas as representing a ‘second generation’ of exponents of critical theory. His communication theory of society is intended not as a transformation of, but as an alternative to, the older tradition of thought represented by Adorno and Horkheimer. The novel and innovative character of Habermas’s approach is demonstrated in relation to three thematic complexes: (1) the public (...) sphere and language; (2) democracy and the constitutional state; and (3) system and lifeworld as categories for a theory of modernity. (shrink)