A political epistemology that enables us to determine if political actors are likely to know what they need to know must be rooted in an ontology of the actors and of the human objects of their knowledge; that is, a political anthropology. The political anthropology developed in Power Without Knowledge envisions human beings as creatures whose conscious actions are determined by their interpretations of what seem to them to be relevant circumstances; and whose interpretations are, in turn, determined by webs (...) of belief built from somewhat heterogeneous streams of incoming ideas. This anthropology, then, has two components. Ideational heterogeneity undermines the aspiration of technocracy to predict human behavior and the aspiration of social science to arrive at lawlike generalizations about it. Ideational determinism, however, which is less important than ideational heterogeneity to the critique of technocracy, may be more important to generating epistemological approaches to other forms of politics, all of which involve the actions of human beings who, as such, are largely at the mercy of the fallible ideas to which they have been exposed. (shrink)

_Highlights and critically assesses the work of contemporary Italian political philosophers._.

(2011). ‘What Is, Is More than It Is’: Adorno and Heidegger on the Priority of Possibility. International Journal of Philosophical Studies: Vol. 19, No. 1, pp. 31-57. doi: 10.1080/09672559.2011.539357.

This paper provides a critical interpretation of the theme, point, and methodological status of Adorno’s so-called negative dialectic. The theme at issue, ‘non-identity’, comes in several varieties; and the point of Adorno’s dialectic, namely reconciliation, is multifaceted. Exploration of those topics shows that negative dialectic seques into substantive doctrines, including a version of transcendentalism and a claim about deformation. The peculiar methodological status of negative dialectic explains that adumbration. In the appraisive register, my principal contentions include these: Adorno’s transcendentalism makes (...) some sense of the aforementioned deformation claim; and negative dialectic qua method avoids mystery and metaphysical excess. (shrink)

We present a short introduction to, and the first English language translation of, Theodor W. Adorno's 1964 article, "Meinungsforschung und Öffentlichkeit." In this article, Adorno situates the misunderstanding of public opinion within a dialectic of elements of publicness itself: empirical publicness' dependence on a normative ideology of publicness, and modern publicness' tendency to undermine its own principles. He also locates it in the dual role of mass media as both fora for the expression of opinion and, as he calls them, (...) "organs of public opinion." The introduction provides a discussion of Adorno's reception in the American academy, arguing that contemporary sociological practice should be concerned with the problems Adorno raises. We suggest that Adorno's relegation to the fields of philosophy and aesthetics belies his relevance to empirical sociological research. (shrink)

This thesis explores the concept of subsumption in the work of Immanuel Kant, G.W.F. Hegel and Karl Marx in order to construct a distinct theoretical problem resting on the articulation of conceptual and social relations. Each of these authors develops a ‘logic’ within which subsumptive relations are operative: Transcendental logic, dialectical logic and finally Marx’s ‘logic of the body politic’; these are investigated in turn. The thesis opens with a close reading of subsumption in Kant’s philosophy, arguing that it is (...) here that the concept first attains its modern or critical sense. This critical sense distinguishes it from the classical notion of subsumption and gives rise to a novel philosophical account of how synthetic subsumption acts unite heterogeneous elements within a compositional totality. In Hegel’s philosophy this account takes on a series of new determinations, as social, historical and developmental aspects to subsumption are introduced. Nonetheless, Hegel’s concept of subsumption remains within the ambit of a ‘closed’ idealist discourse, just as Kant’s does. The second section of the thesis explores how this closure is thrown into crisis by Marx’s materialist attack on philosophy as a self-sufficient branch of knowledge, altering the stakes of conceptual relations as such, and therefore subsumption. Drawing on the work of Mexican-Ecuadoran philosopher Bolívar Echeverría, Marx’s materialism is reconstructed as a theory of social reproduction, encompassing the practical process of social life in its entirety. This then provides the basis for an analysis of subsumption in its specifically capitalist form, which, the thesis argues, must be thought as operative at three levels of social activity: exchange, production and reproduction, each with their own distinct but interconnected logics of power and resistance. Grasping these three dimensions in their unity, the thesis finally outlines an original framework for comprehending capitalist domination in its concrete specificity. In order to do so it goes beyond Marx’s own theory of subsumption as well as interpretations of it that reinstate theoretical closure to historical contingency. Instead, a dynamic theory of capitalist subsumption is proposed in order to register the diverse mechanisms of control through which capitalist power shapes the course of social reproduction and historical development. (shrink)

In this paper, the author maps three radically different visions of Marxism in educational philosophy. Each ‘register’ contains insights but also contradictions that cannot easily be resolved through internal modifications of the theory or through theoretical synthesis with other registers. The radical function of Marxist pedagogy is to create a constellation of Marxisms through which the outline of history can emerge. As such, the author ends with a new emphasis in Marxist education on the ‘exacting imagination’ of the teacher which (...) creates a constellational image of concepts and theories all of which hang in a precarious and historically specific configuration. (shrink)

While concurring with Honneth’s reconstruction of reification as a form of forgetfulness, this article questions the way in which he arrives at that conclusion as well as the conceptual status he ascribes to recognition – the instance with reference to which reification is exhibited as distortion or deformation. It argues, first, that Honneth’s dualistic mode of argumentation falls behind the left-Hegelian tradition which he himself seeks to revitalize, thus causing a serious architectonic problem; and, second, that while polemicizing strongly against (...) the cognitive approach, he at crucial points actually reverts to the very resources made available by that mode of thinking. Being the central concern of the article, this latter aspect is treated as the cognitive problem in his work, especially in his Tanner Lectures. (shrink)

Adorno’s critical theory aims to open space for the expression of alternative futures, but its insistence on dialectical reflection encourages at the same time our sustained attentiveness to the psychic and material constraints that may prevent the very possibilities we imagine. In this article, I argue that dialectical reflection signals a location at which transcendental claims enter our thinking and that, for Adorno, such reflection provides a locus for a critically animating interplay between rhetorical figurations of darkness and redemption, or (...) material constraint and alternative possibility. Concerned less with the substance of Adorno’s criticisms than with how his dialectical mode of thinking can be said to shape critical reflection as such, I suggest that Adorno provides a model orientation for democratic engagement in our time and a sobering critical supplement to recent Derridean discourse on radical democracy. (shrink)

Some 60 years separate us from Theodor W. Adorno’s “Theory of pseudo-culture.” Yet Adorno’s analysis might never have been as pertinent and as compelling as it is in the present moment. The dawn of the “post-truth” era, and the persistent impact of the culture industry on human sensibility and capacity for critical self-reflection, call for a return to Adorno’s critical theorisation of pseudo-culture. This paper revisits Adorno’s assessment of pseudo-culture and proposes a reconstruction of some of his most compelling arguments (...) on the subject in light of the present socio-historical circumstances. The paper starts with a concise discussion of the notions of Kultur, Bildung and Halbbildung in relation to Adorno’s thought. It then discusses the effects of pseudo-culture on human experience by looking into the role of opinions—in particular, what Adorno terms “delusional” opinions—in contemporary late capitalist reality. Finally, the paper ends with a juxtaposition of the barbarism of the banal and neoteric barbarism. I argue that, whereas the former stuns culture and impels it to regress to a state of pseudo-culture, the latter gives it new impetus by opening up new theoretical and practical paths. (shrink)

ABSTRACTIn this paper, I trace out Alasdair MacIntyre’s assessment of managerial capitalism as a uniquely positioned critique occupying an intersection between the sociology of knowledge, ideology critique, and social science metatheory. The first part of this paper outlines MacIntyre’s historical claim that social science principles diffused into an ‘industrial social science’ in the first half of the twentieth century. Tracing out this history allows us to identify four major categories of critique levelled against managerialism, spanning managerialism’s practices to its social (...) location as a discourse of scientific, objective knowledge. That four category typology provides a framework to understand MacIntyre’s specific critique of managerialism as concerned primarily with metatheoretical flaws. MacIntyre's argument provides a valuable sociological account of how flawed presuppositions lend to the creation of flawed descriptions of social reality. These descriptions come to serve as the ‘ideology of bureaucratic control’ when taken up as authoritative knowledge of organizational dynamics. (shrink)

Organized across national boundaries and with millions of supporters worldwide, transnational environmental activist groups such as Greenpeace, the World Wildlife Fund, and Friends of the Earth play a central role in the way the world addresses environmental issues. This book provides the most systematic and theoretically informed study to date of the strategies these organizations use to advance global environmental protection. Based on case studies of three transnational groups, it argues that in addition to lobbying governments, activists operate within and (...) across societies to effect widespread change. They work through transnational social, economic, and cultural networks to alter corporate practices, educate vast numbers of people, pressure multilateral development banks, and shift standards of good conduct. Wapner argues that because this activity takes place outside the formal arena of inter-state politics, environmental activists practice "world civic politics"; they politicize global civil society. The theoretical import of this book is to bring the practice of world civic politics into sharp relief and generalize its significance beyond environmental affairs to explain the efforts of all NGOs in world politics. (shrink)

One of the reasons why critical discourse analysis calls itself critical is because its perspectives of discourse and society are derived largely from critical social theory. Transferring these perspectives to educational contexts requires that teachers develop workable pedagogic frameworks and procedures which apply CDA principles and practices to the reading and discussion of texts in the classroom. If these are to be considered ‘critical’, it seems useful that these are also derived from critical social theory. This type of critical theorisation (...) seems to be underdeveloped in a CDA which relies principally on systemic functional linguistics for its procedural attitude to the text. This paper suggests a possible development of this space in which exegetic procedure and discussion are theorised from critical perspectives in the thought of Adorno, Derrida and Habermas, and according to systemic perspectives in the work of Foucault. The paper also presents a framework of analysis for use by teachers and students which is based on these perspectives. (shrink)

The literature on organizational ethicality to date has focused primarily on elements of the cultural, social, and political factors that enhance positive behaviors, interspersed with isolated accounts of malfeasance and wrongdoing. This treatise defines the anatomy of organizational dysfunction as a matter of ethicality, reframing the relationship from individual transgression to the organization itself. It is argued that the structure of an organization predisposes in large part whether it is itself conducive or prohibitive to unethical acts. Our approach allows for (...) a new stream of ethics research whose focus is how an organization functions rather than on the specific acts of those within it. (shrink)