“…However, his relevance for the field of social movement studies may lie precisely here: a re‐examination of revolutionary activism's dilemma between subversion and recuperation, the opposition to the instrumentalization of critical thought and the non‐identitarian politics of class struggle. The political Adorno ‘will always be local and unassured, motivated by singular experiences and negativity rather than pre‐given appeals to universality’ (Hammer , 8).…”
Section: Negative Dialectics and Instrumentalizationmentioning
This article outlines how the critical theory of the Frankfurt School has influenced some key debates within social movement studies. The impact of Jürgen Habermas's sociology is widely acknowledged, especially with regards to our understanding of 'new social movements'. There have however also been several sustained, albeit lesser-known, attempts to bring the concerns of Theodor W. Adorno's negative dialectics and Herbert Marcuse's critique of one-dimensional society to bear onto social movement research. For this reason it makes sense to outline the relevance of the 'first generation' members of the Frankfurt School -something that is often missing from the most authoritative overviews and textbooks on social movement theory. Presenting a body of literature that often appears as fragmented or only on the periphery of social movement theory in this way reveals a number of common themes; such as negation, refusal and co-optation. To this end, the article provides a comprehensive theoretical overview of the multiple ways of how critical theory has made sense of social movements and argues that its concerns can be brought into a rewarding dialogue with contemporary social movement studies.
“…However, his relevance for the field of social movement studies may lie precisely here: a re‐examination of revolutionary activism's dilemma between subversion and recuperation, the opposition to the instrumentalization of critical thought and the non‐identitarian politics of class struggle. The political Adorno ‘will always be local and unassured, motivated by singular experiences and negativity rather than pre‐given appeals to universality’ (Hammer , 8).…”
Section: Negative Dialectics and Instrumentalizationmentioning
This article outlines how the critical theory of the Frankfurt School has influenced some key debates within social movement studies. The impact of Jürgen Habermas's sociology is widely acknowledged, especially with regards to our understanding of 'new social movements'. There have however also been several sustained, albeit lesser-known, attempts to bring the concerns of Theodor W. Adorno's negative dialectics and Herbert Marcuse's critique of one-dimensional society to bear onto social movement research. For this reason it makes sense to outline the relevance of the 'first generation' members of the Frankfurt School -something that is often missing from the most authoritative overviews and textbooks on social movement theory. Presenting a body of literature that often appears as fragmented or only on the periphery of social movement theory in this way reveals a number of common themes; such as negation, refusal and co-optation. To this end, the article provides a comprehensive theoretical overview of the multiple ways of how critical theory has made sense of social movements and argues that its concerns can be brought into a rewarding dialogue with contemporary social movement studies.
“…Critical negativity is an attempt to counter this identity drive inherent in Enlightenment thought:A negative dialectics is focused on the moment of negation, demonstrating that what appears to be a seamless conceptual totality is in fact scarred by antagonisms … as an anamnestic operation whereby totalities are broken up, identities criticized, continuities disrupted, and concepts dismantled. A negative dialectics aims at defending the particular against false identification and, ultimately, to release it … (Hammer : 101–102)…”
Section: The Tools Of Radical Business Ethicsmentioning
Business ethics, as it is understood and practised generally, lacks a component of radicality. As part of the contemporary ‘return to ethics’ it displays an undesirable conservatism and blocks off possibilities for systemic alterity. I argue that a normal and ‘apologetic’ business ethics should therefore be supplemented with a radical or utopian business ethics. Put differently, business ethics should not only contribute to more responsible business practices, more morally sensitive business managers and more ethical organisational cultures, but should also facilitate social hope via hermeneutic strategies aimed at changing the way we think about ourselves, our economies and the roles and responsibilities of business as such.
“…There are some noteworthy exceptions to overall scholarly neglect of the concept of reification, such as Gillian Rose's own work; Hammer () and Morgan (). Despite yielding valuable insights, these examinations do not explicitly describe Adornian reification as the mystification of nature into history and vice versa.…”
mentioning
confidence: 99%
“…For prominent constructivist takes on a socialized environment seeCastree (2005),McKibben (1990),Purdy (2015),Vogel (1996). For the foundational manifestos of new materialism seeBennett (2001),Barad (2003) andCoole and Frost (2010).3 There are some noteworthy exceptions to overall scholarly neglect of the concept of reification, such as Gillian Rose's own work;Hammer (2016) andMorgan (2014). Despite yielding valuable insights, these examinations do not explicitly describe Adornian reification as the mystification of nature into history and vice versa.4 For my present purposes, it suffices to note thatAdorno (2001, p. 112) describes alienation as 'the subjective state of consciousness, which corresponds to' reification.5 Adorno (2001, p. 112) observes that the prevalent 'lament over reification' takes the Latin root of the term too literally.6 Benjamin (2003, pp.…”
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