The Frankfurt School is a school of social theory and philosophy
associated in part with the Institute for Social Research at the Goethe
University Frankfurt. Founded during the interwar period, the School consisted
of dissidents who felt at home in none of the existent capitalist, fascist, or
communist systems of the time. Many of these theorists believed that
traditional theory could not adequately explain the turbulent and unexpected
development of capitalist societies in the twentieth century. Critical of both
capitalism and Soviet socialism, their writings pointed to the possibility of
an alternative path to social development.
Although sometimes only loosely affiliated, Frankfurt School theorists
spoke with a common paradigm in mind; they shared the Marxist Hegelian premises
and were preoccupied with similar questions.To fill in the perceived omissions
of classical Marxism, they sought to draw answers from other schools of
thought, hence using the insights of antipositivist sociology, psychoanalysis,
existential philosophy, and other disciplines. The school's main figures sought
to learn from and synthesize the works of such varied thinkers as Kant, Hegel,
Marx, Freud, Weber, Simmel, and Lukács.
Following Marx, they were concerned with the conditions that allow for
social change and the establishment of rational institutions. Their emphasis on
the "critical" component of theory was derived significantly from
their attempt to overcome the limits of positivism, materialism, and
determinism by returning to Kant's critical philosophy and its successors in
German idealism, principally Hegel's philosophy, with its emphasis on dialectic
and contradiction as inherent properties of human reality.
Since the 1960s, Frankfurt School critical theory has increasingly been
guided by Jürgen Habermas's work on communicative reason, linguistic
intersubjectivity and what Habermas calls "the philosophical discourse of
modernity". Critical theorists such as Raymond Geuss and Nikolas Kompridis
have voiced opposition to Habermas, claiming that he has undermined the
aspirations for social change that originally gave purpose to critical theory's
various projects—for example the problem of what reason should mean, the
analysis and enlargement of "conditions of possibility" for social
emancipation, and the critique of modern capitalism.
Critical theory and
the critique of ideology
The Frankfurt School's work cannot be addressed without understanding
the objectives of critical theory. Initially outlined by Max Horkheimer in his
Traditional and Critical Theory (1937), critical theory may be defined as a
self-conscious social critique that is aimed at change and emancipation through
enlightenment and that does not cling dogmatically to its own doctrinal
assumptions. The original aim of critical theory was to analyze the true
significance of "the ruling understandings" generated in bourgeois
society, in order to show how they misrepresented actual human interaction in
the real world, and in so doing functioned to justify or legitimize the
domination of people by capitalism. A certain sort of story (a narrative) was
provided to explain what was happening in society, but the story concealed as
much as it revealed. The Frankfurt theorists generally assumed that their task
was mainly to interpret the areas of society Marx had not dealt with,
especially in the superstructure of society.
Horkheimer opposed it to traditional theory, which refers to theory in
the positivistic, scientistic, or purely observational mode—that is, which
derives generalizations or "laws" about different aspects of the
world. Drawing upon Max Weber, Horkheimer argued that the social sciences
differ from the natural sciences inasmuch as generalizations cannot be easily
made from so-called experiences because the understanding of a
"social" experience itself is always fashioned by ideas that are in
the researchers themselves. What the researcher does not realize is that s/he
is caught in a historical context in which ideologies shape the thinking; thus,
theory would conform to the ideas in the mind of the researcher rather than to
the experience itself:
“The facts which our senses present to us are socially performed in two
ways: through the historical character of the object perceived and through the
historical character of the perceiving organ. Both are not simply natural; they
are shaped by human activity, and yet the individual perceives himself as
receptive and passive in the act of perception.”
For Horkheimer, approaches to understanding in the social sciences
cannot simply imitate those in the natural sciences. Although various
theoretical approaches would come close to breaking out of the ideological
constraints that restricted them, such as positivism, pragmatism,
neo-Kantianism, and phenomenology, Horkheimer argued that they failed because
all were subject to a "logico-mathematical" prejudice that separates
theoretical activity from actual life (meaning that all these schools sought to
find a logic that always remains true, independently of and without
consideration for ongoing human activities). According to Horkheimer, the
appropriate response to this dilemma is the development of a critical theory.
The problem, Horkheimer argued, is epistemological: we should reconsider
not merely the scientist but the knowing individual in general. Unlike orthodox Marxism, which merely applies
a ready-made "template" to both critique and action, critical theory
seeks to be self-critical and rejects any pretensions to absolute truth.
Critical theory defends the primacy of neither matter (materialism) nor
consciousness (idealism), and argues that both epistemologies distort reality
to the benefit, eventually, of some small group. What critical theory attempts
to do is to place itself outside of philosophical strictures and the confines
of existing structures. However, as a way of thinking and
"recovering" humanity's self-knowledge, critical theory often looks
to Marxism for its methods and tools.
Horkheimer maintained that critical theory should be directed at the
totality of society in its historical specificity (i.e., how it came to be
configured at a specific point in time), just as it should improve
understanding of society by integrating all the major social sciences,
including geography, economics, sociology, history, political science, anthropology,
and psychology. While critical theory must at all times be self-critical,
Horkheimer insisted that a theory is critical only if it is explanatory.
Critical theory must, therefore, combine practical and normative thinking to
"explain what is wrong with current social reality, identify actors to
change it, and provide clear norms for criticism and practical goals for the
future." Whereas traditional theory can only mirror and explain reality as
it presently is, critical theory's purpose is to change it; in Horkheimer's
words the goal of critical theory is "the emancipation of human beings
from the circumstances that enslave them"
Frankfurt School theorists explicitly linked up with the critical
philosophy of Immanuel Kant, in which the term critique meant philosophical
reflection on the limits of claims made for certain kinds of knowledge and
direct connection between such critique and the emphasis on moral autonomy as
opposed to traditionally deterministic and static theories of human action. In
an intellectual context defined by dogmatic positivism and scientism on the one
hand and dogmatic "scientific socialism" on the other, critical
theorists intended to rehabilitate Marx's ideas through a philosophically
critical approach.
Whereas both Marxist–Leninist and social democratic orthodox thinkers
viewed Marxism as a new kind of positive science, Frankfurt School theorists
such as Horkheimer instead based their work on the epistemological base of
Marx's work, which presented itself as critique, as in Marx's Capital: A
Critique of Political Economy. They thus emphasized that Marx attempted to
create a new kind of critical analysis oriented toward the unity of theory and
revolutionary practice rather than a new kind of positive science. Critique, in
this Marxist sense, means taking the ideology of a society (for example, the
belief in individual freedom or free market capitalism) and critiquing it by
comparing it with a posited social reality of that very society (for example,
social inequality and exploitation). Frankfurt School theorists grounded this
on the dialectical methodology established by Hegel and Marx.
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