The aim of the paper is to investigate the connection between the Frankfurt School and the events of 1968. Accordingly, the paper focuses only on those important members of the School whose philosophical, ideological or practical influence on the events is clearly detectable. This means dealing with four thinkers in three sections: the influence of Adorno and Horkheimer is treated in the same section, whereas the work of Marcuse and Habermas is examined in separate sections. The three sections represent three (...) different approaches. Adorno and Horkheimer are passive onlookers of the events their passivity being rooted in their skeptical philosophical thinking. The initially also passive and pessimist Marcuse slowly rises to the role of the ’prophet’ of the students. And the early Habermas’ critical analysis paves the way for his initially pessimist, but later more optimistic reformist attitude. The paper is structured accordingly: after introductory thoughts, the mentioned thinkers are treated in separate sections that contain historo-philosophical analysis of their relevant works. (shrink)

This article, originally a preface to the French edition of Carl Schmitt’s book The Leviathan in the State theory of Thomas Hobbes, displays a critical analysis that not only puts the above work in context, but also raises a question about Schmitt’s appropriation of Hobbes, an author who was considered a beacon of light by the former during his whole lifetime. Thus, the article undertakes a reconstitution of Schmitt´s relevance for Political Theory and Philosophy in recent years, and then develops (...) the way Hobbes was analysed in Schmitt´s essay. The interpretation of the Jurist is not innocent at all, and the propinquity to the English author in some issues could have allowed the former to reinforce his own arguments by using the latter as a mere strategic tool. The key question the article tries to elucidate is whether this re-appropriation was successful or not. (shrink)

A subtitle for this paper might have been ‘The ugly face ofVerstehen’, for it asks whether the theory ofVerstehenhas, to switch metaphors, ‘dirty hands’. By the theory ofVerstehen, I mean the constellation of concepts—life, experience, expression, interpretative understanding—which, according to Wilhelm Dilthey, are essential for the study of human affairs, thereby showing that ‘the methodology of the human studies[Geisteswissenschafteri]is … different from that of the physical sciences’ :1 for in the latter, these concepts have no similar place. Even critics of (...) Dilthey tend to agree that his heart, if not his head, was in the right place: thatVerstehenwas designed as an antidote to ‘dehumanizing’ attempts by positivists to reduce the categories used in explaining human behaviour to just those equally operative in the physical sciences. As Dilthey himself put it, ‘there is no real blood flowing in the veins’ of human beings as examined by the positivists and their precursors: they do not treat of ‘the whole man’. The idea ofVerstehen, it seems, is doubly humane: a humanizing approach to the humane studies. (shrink)

This Introduction to Rosenberg’s essay starts with a brief synopsis of his life, then summarises the key arguments of the essay itself before looking briefly at the twin issues of the social base of the fascist parties and the passive complicity/compliance of ‘ordinary Germans’, as the literature now terms whole sectors of the civilian population that were defined by their apathy or moral indifference to the horrors of the Nazi state.

Michael A. Peters Beijing Normal UniversityDeclinism is back in fashion again. It is now a common and persistent source of historical reflection that has been a constant theme since the first Chris...

This article turns to the issue of political representation that I argue is central to all forms of political thought and practice of the modern period. Taking political representation as its object, I argue that its crisis—that comes to a head in the travails of the Weimar Republic—provided the opportunity for forms of neoliberal representation to displace political representation with purportedly “neutral”, non-partisan and thus “fair” representational tools. In contrast, I seek to develop the idea of “self-representation” with a discussion (...) of paths not chosen at Weimar and via Italianoperaismo’s reflections on “class composition”, which combines collective self-representation with political organization. Representing each member of a collective to another as it develops epistemic and cartographic tools, it constructs group solidarity, organization and the capacity to act as it reclaims the collectivity alienated in modern political forms of representation and excluded from neoliberal ones. (shrink)

Presentation to the translation of Max Horkheimer's "On the Sociology of Class Relations".