This article aims to combine the strengths of Erich Fromm’s and John Dewey’s social philosophies. I argue that the merits of this comparison become particularly clear when the theories are outlined and compared in the following three steps. First, a social theoretical common ground of Dewey and Fromm will be illustrated. Their “World War genealogies” share the same defense mechanism as the major explanation of the Germans’ tendency to voluntary submission, which involves a strong feeling of powerlessness. Against this background, (...) the next step elaborates the ethical side of their argument. Already the World War genealogies are written with melioristic intent, and especially later works (in case of both authors) elaborate the respective ethical theory as well as the ideas concerning melioristic social science and social psychology. These ethics aim at good communication (in a broad sense), while the melioristic social research focuses on the concrete manifestations of social character, allowing to empirically identify hindering and facilitating factors of social amelioration. Both can be linked using the concept of communicative power(lessness). By way of outlook, I will finally consider the combination of a democratic, communication-oriented ethics with qualitative sociopsychoanalytic research in Fromm’s sense as a straightforward and promising approach for an interdisciplinary social philosophy. (shrink)

Koopman’s book revolves around the notion of transition, which he proposes is one of the central ideas of the pragmatist tradition but one which had not previously been fully articulated yet nevertheless shapes the pragmatist attitude in philosophy. Transition, according to Koopman, denotes “those temporal structures and historical shapes in virtue of which we get from here to there”. One of the consequences of transitionalism is the understanding of critique and inquiry as historical pro...

Charles Taylor begins his essay “Kant's Theory of Freedom” by stating that in the last three centuries people have sought recognition, equality and justice as corollaries of “liberation”. The process, he says, “has been punctuated, and partly shaped, by paradigm statements by major thinkers …. Among these statements, Kant's has been very important. It marked a crucial step on the way.” Similar sentiments are expressed by Hayek, Rawls and others.

It is true that Hegelian historicism has indeed led to a dominant ethos of moral relativism bound up with the belief that individual self-actualization is the highest value, thus creating a society that is, in the phrase of H. Tristram Engelhardt, Jr. “after God.” Nevertheless, this egocentric and nihilistic relativism exists alongside a robust and militant moral totalitarianism enforced by the modern clerisy of the media, multi-national corporations, and government bureaucrats, that is, a “managerial elite.” This article argues that the (...) transcendental idealism of Kant and the subsequent historicization of Kant’s dialectic by Hegel has served to reconceptualize the older, Baconian view of science, creating the idea that scientific progress is moving toward the goal of a future perfection of absolute rational unity. The a priori rational structure of reality that makes science possible is not a Platonic Ideal, but something that unfolds within history. This is what allowed Marx to conceive of dialectical materialism as a science, and this is what allows the managerial elite of the present to claim a scientific and objective basis for their programs while at the same time using the tools of historical and cultural criticism to relativize and historicize the claims of all competing moral and social “constructs.”. (shrink)