Towards a New Manifesto

Lists with This Book. Nov 11, Ehsan Sadraei rated it it was amazing. Dec 02, Wendy Liu rated it really liked it Shelves: Nov 02, Damian rated it it was amazing. Dec 11, Gui Freitas rated it really liked it. This is a really valuable peep into the thinking of Adorno and Horkheimer as they attempt to formulate a "strictly Leninist manifesto" which can change and remove present bourgeois capitalist society.

For Horkheimer especially, however, one cannot simply discredit society as it currently exists nor can one use "revolutionary" means in a fundamentally "non-revolutionary" milieu. In this Adorno and Horkheimer seem to show the most disagreement, Adorno viewing Marx in many ways as a model who wrote This is a really valuable peep into the thinking of Adorno and Horkheimer as they attempt to formulate a "strictly Leninist manifesto" which can change and remove present bourgeois capitalist society.

In this Adorno and Horkheimer seem to show the most disagreement, Adorno viewing Marx in many ways as a model who wrote his revolutionary works without becoming a "sectarian".

This dispute forms itself very much in the ways in which the two thinkers conceive of "theory" and "practice" and to what extent this is a valid dichotomy, both thinkers wedded to the notion that theory has to be practical otherwise it is "bad theory". It struck me that Horkheimer was far more willing to tie himself to using 'non-revolutionary' means and toning down radicalism, on the delicate knife-edge of not being a 'reformist', than Adorno who seemed more paralysed by the whole notion of engaging with society at the present.

They both propose really intriguing Frankfurt School critiques, as it were, of Marx himself believing that he had a simplistic view of human nature as fundamentally identical in each person with only the need to eliminate the "evil" element generated by bourgeois society; Horkheimer and Adorno both reject this view in favour of Lenin who they argue is the more faithful to dialectical materialism in his acknowledgement of subjectivity and the idea that humanity is pierced all the way through their consciousness by society.

Their discussion of labour is one of the other main central themes here, as it was of course for Marx, and they are both fascinated as to how to approach the man who loves to build a motorcycle for the thrill of riding it a really mimetic and vivid image which captures the subtlety of modern labour. They very much seem undecided on the question and it is very interesting to read as this subject gets continually discussed by the two thinkers. Overall, this is an interesting exposition of the two leading proponents of the Frankfurt School Horkheimer and Adorno engaged in the dialectical process.

They very much assume familiarity with their terms and way of thinking, echoing the fact that these were personal conversations noted down by a scribe. They also cite a rich context of Western thought from Plato and Aristotle, through to Heidegger, Kant, and what they see as the tension between Christ and St.

To whatever extent you agree or disagree with the Frankfurt School's critical theory this is nevertheless a fascinating text by two key thinkers in 20th Century Western thought. Aug 20, Nazbanou Nozari rated it it was amazing. People who complain that this book is "incoherent" are missing the point. If you are reading this with the hope of learning the philosophy of Adorno or Horkheimer in a total of pages, you're in the wrong place, and probably have the wrong idea about philosophy altogether.

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If, however, you already know both of these figures and their philosophical positions well, you will find this book to be a delightful little gem. Sneak into a few unstructured conversations between two of the most brillian People who complain that this book is "incoherent" are missing the point.

Sneak into a few unstructured conversations between two of the most brilliant minds of the 20th century, and feast your eyes on the wonders of words. A fun little record of a series of discussions between Adorno and Horkheimer. More like an amusing collection of anecdotes rather than a theory or a systematic exposition pf thought, the little book will be sure to entertain.

Max calling Adorno "Teddie" was probably my favorite part. Jul 09, Joe Richardson rated it did not like it. These conversations reveal that Adorno and Horkheimer are armchair philosophy. Jun 14, Jake rated it liked it Shelves: Read the central essay, idk what else is contained in this edition of the book. Nov 10, Adam rated it it was amazing. Luminous and lachrymose, the leftist crucible. Their work expresses what has become obscure or esoteric about Marxism. This text is a brief, yet very thoughtful critique of Marxism in a post-Marx world. Including discussion of theory in relation to Marxism and many other topics, Adorno and Horkheimer share a dialogue reflecting on how they see the world today.

The beautiful artwork is also a big plus. This is by no means a significant work of Adorno or Horkheimer; recorded by Gretel Karplus, is a fairly casual, disorganized discussion of political and socio-economic issues facing industrial society. This should probably have been included as a supplement to a larger collection. One person found this helpful.

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Among the many services she rendered was the dutiful taking of minutes from the intellectual discussions he thought worth recording. One such conversation took place over several days in March and April, l, when Horkheimer and Adorno sat down to discuss a variety of pressing issues, political, sociological, and philosophical, and Gretel Adorno was there to record the results for posterity, or at least as an aide memoire for later more formal considerations of the same issues.

Never intended for publication, the protocols nonetheless appeared in l alongside many other drafts and notes as an appendix to the thirteenth volume of Horkheimer's collected works. It is worth remembering Gretel Adorno's role in their preparation, and not only because it reminds us of the asymmetrical gender relations that prevailed at the Institute which never had a major female presence in its ranks. Without a tape recorder, she was responsible for faithfully putting down a highly abstract conversation developing at breakneck speed -- the editorial foreword rightly calls it "a careening flux of arguments, aphorisms, and asides, in which the trenchant alternates with the reckless, the playful with the ingenuous" -- and it has to be accounted a minor miracle that anything coherent survived at all.

If we add the tendentious title introduced by the publishers, which turn a relatively minor moment in the dialogue into its telos, it is clear that we have a text that cannot be understood as the polished reflections of authors who wanted these formulations to represent their considered opinions for public consumption.

Instead, what we have are undigested raw materials, both preliminary formulations and abandoned trial balloons for the more carefully polished texts that ultimately saw the light of day. Some of the ideas and attitudes will be familiar to students of Critical Theory, others less so. Some will illuminate the assumptions that underlay their work, others may add to the confusion.

Some will be admired for their lapidary concision and uncensored daring, others will seem in retrospect wrong-headed, over-wrought and histrionic. While a number follow a train of thought, at least for a while, others are blatant non sequiturs. In short, these memoranda cannot legitimately be taken as having the weight of published texts.

About Towards a New Manifesto

And yet, however gingerly we have to treat them as hasty and undercooked pronunciamentos, they do provide a fascinating snapshot of the concerns of the major Frankfurt School theoreticians at a critical moment in their development. For this, Gretel Adorno's stenographic skills have to be acknowledged with gratitude.

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Among the most interesting topics pursued by Horkheimer and Adorno is that of the ambivalent implications of argumentation for philosophy, an issue that is performatively acted out in the dialogue itself. Both Horkheimer and Adorno recognize that there is something sinister in the undiluted hostility to argument in certain twentieth-century philosophers. The diabolical aspect of it is that the abolition of argument means that their writing ends up in tautology and nonsense. And yet, they also acknowledge that there is something problematic in relying on discursive argument alone. We are not entirely in this conversation on the territory of Habermas' communicative rationality or Wilfred Sellars' "space of reasons.

You really mean to say that if you find yourself in the situation of having to explain why something is bad, you are already lost. What is the alternative to argumentation? They struggle to come up with a way of suggesting it without regressing back into the irrationalism they distrust in phenomenology.