Max Horkheimer and the Moral Philosophy of German Idealism

Schnädelbach, Herbert

doi:10.3817/1285066081

Cited by 5 publications

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“…Herbert Schnädelbach suggests that, from the perspective of Horkeimer's philosophy, discourse ethics should recognize that morality cannot be constructed on the basis of rationality alone. 66 Contrary to Habermas's suggestion that any such position results in emotivism and resignation, Horkheimer links his concern to rational elements in religion and theology, albeit in a limited and reserved manner. He writes, ''In a really free mind the concept of infinity is preserved in an awareness of the finality of human life and of the alterable aloneness of [human beings], and it keeps society from indulging in a thoughtless optimism, and inflation of its own knowledge into a new religion.''…”

Section: Back To Horkheimer and Adorno?mentioning

confidence: 84%

A Religious Repair for Communicative Reason? Habermas's Return to Religion and Its Theological Reception

Brittain

2014

Toronto Journal of Theology

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Christopher Craig Brittain is senior lecturer in practical theology at the University of Aberdeen, Scotland.Abstract: This article analyzes the shift in Jürgen Habermas's writing on religion and reflects on its significance for theology. The discussion shows that the change in Habermas's thought is related to his emerging sense that communicative rationality is insufficient to ground moral action. This development is illuminated by demonstrating how his more recent work reverses his criticism of the relationship that Horkheimer establishes between the idea of God and the concept of truth. Moreover, tensions in Habermas's treatment of religion's ''semantic content'' are shown to result in what he himself would call a ''performative contradiction.'' With reference to theological receptions of Habermas by Adams and Junker-Kenny, the article concludes that the promise of a fruitful dialogue between Habermas and theologians has never been greater, but that such a conversation will be enriched by returning to the writings on religion by the first generation of the Frankfurt school.

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Section: Back To Horkheimer and Adorno?mentioning

confidence: 84%

A Religious Repair for Communicative Reason? Habermas's Return to Religion and Its Theological Reception

Brittain

2014

Toronto Journal of Theology

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“…8 There are more finely grained analyses of the influence of Schopenhauer on Horkheimer which implicitly challenge the claim of a direct influence by emphasizing that Horkheimer drew from Schopenhauer selectively in developing his own unique position, but none of them address the complexities in Horkheimer's construction of his relationship to Schopenhauer. See Raulet (1979), Schnädelbach (1993), Schmidt (1993), andGunderson (2012). 9 Schopenhauer's account of human nature, society and politics is strongly influenced by Hobbes, who is cited and paraphrased throughout Book IV of the first volume of The World as Will and Representation (for example, Schopenhauer, 1818Schopenhauer, /2014.…”

Section: Notesmentioning

confidence: 99%

“…88There are more finely grained analyses of the influence of Schopenhauer on Horkheimer which implicitly challenge the claim of a direct influence by emphasizing that Horkheimer drew from Schopenhauer selectively in developing his own unique position, but none of them address the complexities in Horkheimer's construction of his relationship to Schopenhauer. See Raulet (1979), Schnädelbach (1993), Schmidt (1993), and Gunderson (2012). …”

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confidence: 99%

Critical theory under the sign of Schopenhauer: A reconsideration of Horkheimer's interpretative debt

Michaelis

2022

Constellations

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Repositioning the Ethical Imperative

Zanetti

2004

The American Review of Public Administration

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This article explores the dimensions of an ethical framework for administrators based on the philosophical premises of critical theory. The goal of critical theory is to view the world dialectically and have a practical intent-to participate in revealing the socially constructed nature of the world, to help affirm that reified social constructs are not immutable, and then to work to transform society as the expression of an emancipatory vision. An important component of this view is the refusal to be bound by Recht, the system of law constructed by the status quo to serve dominant interests. The author examines the critical theories of Horkheimer, Habermas, Benhabib and the ethical theory of Margaret Urban Walker to begin construction of a critical-ethical guideline for administrators and introduces the idea of critical theory-based practitioners as "tempered radicals. "We are discussing no small matter, but how we ought to live. -SocratesLike much about the field of public administration, there is no universal agreement about what constitutes the proper ethic for the administrator. Trustee, delegate, interpreter, discretionist, administrative rationalist, or citizen-administrator are just some of the descriptions of the appropriate roles for administrators. Although these various conceptions are, at times, incompatible with one another, they are not necessarily incommensurable, as all offer alternatives that utilize a common currency-an acceptance of the legitimacy of some form of the liberal democratic state.But how do we discuss alternative conceptions of public administrative theory, particularly those that stress the more substantively egalitarian rather than liberal formulations? This article explores possibilities through the lens of critical theory, offering the beginnings of an ethic that connects public and private interests in a manner that is philosophically distinct from other ethical approaches used in the field to date.

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Max Horkheimer and the Moral Philosophy of German Idealism

Cited by 5 publications

References 0 publications

A Religious Repair for Communicative Reason? Habermas's Return to Religion and Its Theological Reception

A Religious Repair for Communicative Reason? Habermas's Return to Religion and Its Theological Reception

Critical theory under the sign of Schopenhauer: A reconsideration of Horkheimer's interpretative debt

Repositioning the Ethical Imperative

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