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During this very important and hugely unique publication, position, commonality and judgment give you the framework in which works significant to the Greek philosophical and literary culture are usefully situated and reinterpreted. Greek existence, it may be argued, was once outlined through the interconnection of position, commonality and judgment.
In seinen neueren Veröffentlichungen tritt Jürgen Habermas immer wieder als prominenter Kritiker von Naturalismus und Szientismus auf. Er will die kommunikative Vernunft vor ihrer Reduktion auf die instrumentelle bewahren, ohne dabei hinter die Voraussetzungen dessen zurückzufallen, was once er nachmetaphysisches Denken nennt.
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Bailyn, Harvard University Press, Cambridge MA, 1969. Oddly enough, Claussen does not mention Adornoʼs unfortunate piece on Baldur von Schirach here, or elsewhere in the book. See Müller-Doohm, Adorno, pp. 281ff. , his Permanent Exiles). See, for example, Claussenʼs interpretation of Minima Moralia in terms of this dynamic force ﬁeld (p. 342). In this regard, Adorno did indeed remain indebted to Walter Benjamin, particularly his early study of The Origins of German Tragic Drama (trans. J. Osborne, Verso, London, 1998), from which Adorno drew the inspiration for the following words at the end of Minima Moralia, ʻconsummate negativity, once squarely faced, delineates the mirror-image of its oppositeʼ (p.
M. 123. ʼ Quoted by Martin Jay in ʻAdorno in Americaʼ, p. 123. As Claussen aptly puts it, ʻNothing negative remains external to Adornoʼs theory (p. 293). See, for example, Jean Cohen and Andrew Arato, Civil Society and Political Theory, MIT Press, Cambridge MA, 1992. One of the most important ways in which Hegelʼs objective idealism differed from Kant and Fichteʼs subjective idealism, was in the formerʼs conscious appropriation and critique of the literature on classical political economy that emerged in England and Scotland in the eighteenth century.
In his pathbreaking social-psychological contribution to the Instituteʼs collective Studies on Authority and Family (1936), Erich Fromm argued that the sado-masochistic personality – one who identiﬁes with the strong and holds the weak in contempt – was the dominant character structure brought forth by modern, bourgeois societies. Horkheimer works out the historical foundations of this argument in his important essa, ʻEgoism and Freedom Movements: On the Anthropology of the Bourgeois Epochʼ, in Between Philosophy and Social Science: Selected Early Writings, trans.