Product Description

Product Details

• Amazon Sales Rank: #43200 in Books
• Published on: 2007-03-13
• Released on: 2002-03-28
• Number of items: 1
• Binding: Paperback
• 304 pages

Language Notes
Text: English (translation)

From the Inside Flap
Dialectic of Enlightenment is undoubtedly the most influential publication of the Frankfurt School of Critical Theory. Written during the Second World War and circulated privately, it appeared in a printed edition in Amsterdam in 1947. "What we had set out to do," the authors write in the Preface, "was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism."
Yet the work goes far beyond a mere critique of contemporary events. Historically remote developments, indeed, the birth of Western history and of subjectivity itself out of the struggle against natural forces, as represented in myths, are connected in a wide arch to the most threatening experiences of the present.
The book consists in five chapters, at first glance unconnected, together with a number of shorter notes. The various analyses concern such phenomena as the detachment of science from practical life, formalized morality, the manipulative nature of entertainment culture, and a paranoid behavioral structure, expressed in aggressive anti-Semitism, that marks the limits of enlightenment. The authors perceive a common element in these phenomena, the tendency toward self-destruction of the guiding criteria inherent in enlightenment thought from the beginning. Using historical analyses to elucidate the present, they show, against the background of a prehistory of subjectivity, why the National Socialist terror was not an aberration of modern history but was rooted deeply in the fundamental characteristics of Western civilization.
Adorno and Horkheimer see the self-destruction of Western reason as grounded in a historical and fateful dialectic between the domination of external nature and society. They trace enlightenment, which split these spheres apart, back to its mythical roots. Enlightenment and myth, therefore, are not irreconcilable opposites, but dialectically mediated qualities of both real and intellectual life. "Myth is already enlightenment, and enlightenment reverts to mythology." This paradox is the fundamental thesis of the book.
This new translation, based on the text in the complete edition of the works of Max Horkheimer, contains textual variants, commentary upon them, and an editorial discussion of the position of this work in the development of Critical Theory.

About the Author
Max Horkheimer and Theodor W. Adorno were two influential members of the Frankfurt School of Critical Theory.

Customer Reviews

Nothing short of revolutionary
Marxist politics aside, Adorno and Horkheimer's staggering critique of post-enlightenment thought takes everything we "civilized" people take for granted and burns it---in front of your kids.

The examination of the oft-overlooked philosophy of the Marquis de Sade is especially significant, as it critiques the rogue philosopher while paying him his long-overdue respect as a true man of philosophy.

Adorno presents a challenging look at the modern condition
Adorno and Horkheimer are associated with the Frankfurt school of thought in post-WWII Germany. In this book, Dialectic of Enlightenment, the two thinkers disect the post-war condition looking at all aspects of cultural identity as based on ancient enlightenment-esque ideals. This book illuminates the devestating results of progressivist models of history in late capitalism. Probably the most famous essay deals with the culture industry and how, in post-war capitalism, movies, books, television all become tools of subjegation through which a falsified sense of individuality is produced and commodified to the ends of keeping the consumers of this industry distracted enough to ignore the insideousness of that which we allow to control us.
A very dense read, poetic in areas, but challenging throughout. Adorno is often criticized for being a cynic, but I think that under his often scathing view of modern culture is a message that through exacting self-reflection change of the "total system" can occur.
These themes are expanded on in Adorno's other works: Minima Moralia, and Negative Dialectic.

Gather the Fragments...
"Myth is already enlightenment, and enlightenment reverts back to mythology" (xviii). This statement is likely one of the most explosive philosphical theses penned in the 20th century, for not only did it give expression to much of the suspicion and pessimism that people experienced in the early 20th century, particularly under the Nazi regime, but this statement set into motion much of the later suspicion concerning the Enlightenment project and its relation to not just freedom, but domination under freedom's guise.

Dialectic of Enlightenment: Philosophical Fragments is the most important work ever written by any of the members of the Frankfurt School; it stands as a type of manifesto really for the possibility of Critical Theory as a post-positivistic discipline. It is easy to miss, but this is not just a work of philosophy - it is not a work written by old men with elbow patches on their jackets pondering various ideas in a scientific and socio-historical philosophical vacuum. Quite the opposite: this is a book that drew upon then-current sociology and anthropology (particularly pertaining to religion), in addition to the history of philosophy and philosophical currents such as Marxism (Western Marxism, to be specific). This is a book that draws - obviously - on history; it is a book that has much to say about media and the effects of what Adorno called "The Culture Industry".

Several authors, such as Jurgen Habermas and Leszek Kolakowski, have noted the the structure of the book - what we might call its "poetics" - is quite abnormal for a work of philosophy. The subtitle of the book comes well into play here as a means of understanding the book; "Philosophical Fragments" very much describes what it is like reading this work. The genuinely fragmentary nature of the book - it begins with an essay titled "The Concept of Enlightenment" before two excurses (one on Odysseus and the other on Marquis de Sade), the chapter "The Culture Industry", a series of theses titled "Elements of Angi-Semitism: Limits of Enlightenment", and the closing section "Notes and Sketches" (which is anything but smooth) - only adds to the sense of urgency.

The attempt to ascertain "why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism" (xiv) animates the work. This regression ultimately has to do with the very nature of myth, which is "obscure and luminous at once" (xvii). It is with positivism that science believes it can banish all mystery from the world such that humans become masters of it (1); art itself has fallen prey to this myth (14). Perhaps surprisingly, this does not begin in the 18th century European Enlightenment, but with one of our most ancient of founding myths: Odysseus. The deceptive nature of the sacrifice in Odysseus is the beginning of our journey towards enlightenment, for it places us on a similar footing with the gods. The attempt of persons such as Sade to advocate a world without superstition not only turns us into beasts with "the innocence of wild animals" (77), but means that we still must hold onto one myth: that we can actually live in a world where all is entirely as it seems. Transgression of the previous morality (Catholicism) is the necessary mythical supplement to this view; it brings no pleasure but only violence. Both the Culture Industry and Anti-Semitism ultimately have the same totalitarian goal: to make everyone the same, as economic cogs in the machine, devoid of their individuality. Thus Enlightenment is necessarily violent against the Other, who doesn't fit in. The book ends with Notes and Sketches in a kind of anti-climax; Dialectic of Enlightenment is left open.

In many ways, this edition by Stanford University Press, in their uber-fine series "Cultural Memory in the Present", is like a critical edition in English. Dialectic of Enlightenment was printed various times and in various editions from 1944 thru 1969; this edition collects each of the prefaces for the various editions, and notes every single textual variant for each edition, some of which are seen as rather unimportant, but others of which show that the text was very much a continual work in progress for Horkheimer and Adorno. In addition to an Editor's Afterword, there is an essay appended at the end of the book titled "The Disappearance of Class History in "Dialectic of Enlightenment": A Commentary on the Textual Variants (1944 and 1947)", which many will likely to find insightful reading. This is an important addition to the library of many different fields - political thought, intellectual history, philosophy, theology, religious studies, and social theory, among others - regardless of how it has been produced. Stanford University Press should really be commended for producing it in such a way that it is a fine addition to one's library as well.

One does well to remember that this work should not be simply taken at face value. In their 1969 Preface, Horkheimer and Adorno mention that they ascribe a "temporal core to truth" (xi), which means that as an older text, what remains applicable in it should be used today, and what no longer applies should be left alone as having been applicable at one time in the past. Neither author ever endorsed the irresponsible usage of their work in the 1960s by protesting students who had become little more than mobs; that they have been linked to irresponsible New Left anti-politics (via their friend Herbert Marcuse) is not their fault. Rather, what Horkheimer and Adorno endorsed then (and would continue to endorse, were they still alive) is not a brutal application of a particular theory, but a sustained, thoughtful and well informed engagement of theory with the whole of the modern world. "As a critique of philosophy, it does not seek to abandon philosophy itself" (xii). In short, they believed in wisdom: and this is what philosophy is ultimately all about.