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.
"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.
作为最早研究文化产业的著作,感受到作者的预见性和批判的思想。作者担忧的是文化产业的发展中艺术品将更多的体现出经济资本导向的特点,大众的价值取向也将更多的受到市场规律的影响。作者认为交换价值会引起艺术及内在价值的损害,造成商品贸易之外的道德、情感、传统价值的...
评分作为最早研究文化产业的著作,感受到作者的预见性和批判的思想。作者担忧的是文化产业的发展中艺术品将更多的体现出经济资本导向的特点,大众的价值取向也将更多的受到市场规律的影响。作者认为交换价值会引起艺术及内在价值的损害,造成商品贸易之外的道德、情感、传统价值的...
评分一 在过去的很长一段时间内,西方人都把自己的中世纪称为黑暗时代,当然,现在我们已经知道,“黑暗”的中世纪并非黑暗。但试图考量其之所以被称为黑暗的标准,我们就不难发现:人们都是以近代以来的科学精神之标准来看待所谓的中世纪的“黑暗”;而问题则在于这样的一种标准...
评分这本书对我来说的确太早了一点,因为它竟然算是我社会理论方面的启蒙读物。只是蛮讽刺的是,作者是本着批判启蒙去的。书很难,记得我最开始读的时候,连读几页一句话都没读懂:连字面意思都不懂。后来放了一阵,我用自己的话把第一章“启蒙的概念”重述了一遍,才算是有了点头...
评分九零年左右出生的人成长于这样的一种文化氛围之下:先是日本动漫的风靡,再到平民偶像的崛起,最后是当今网络文化的全面普及。七八十年代的由知识分子主导的诗意生活与民主热情已在一次激昂而又成为禁忌的副歌中随风远去,取而代之的是一种渗透全社会的,从大学生到初中辍学者...
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评分用“不明觉厉”来形容这本极度艰涩的书中的某些理论实在是再适合不过了,而且平心而论有些地方是比较牵强的……难道是我觉悟不够……?
评分有1944年校勘,做得很好。
评分TAT.....................
评分这也是必须的。。
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