Frankfurt School

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The Frankfurt School refers to a school of neo-Marxist sociology and philosophy in the tradition of critical theory, particularly associated with the Institute for Social Research at the University of Frankfurt am Main. The school gathered together dissident Marxists who, while remaining outspoken critics of capitalism, believed that some of Marx's followers had come to parrot a narrow selection of Marx's ideas, usually in defense of orthodox Communist or Social-Democratic parties. These thinkers were particularly influenced by the failure of the working-class revolution in Western Europe (precisely where Marx had predicted that a communist revolution would take place) and by the rise of Nazism in such an economically and technologically advanced nation as Germany. This led many of them to take up the task of choosing what parts of Marx's thought might serve to clarify contemporary social conditions which Marx himself had never seen.

They thus drew on other schools of thought to fill in Marx's perceived omissions, using the insights of psychoanalysis, sociology, existential philosophy and other disciplines.^[1] Max Weber exerted a major influence, as did Sigmund Freud. The school's emphasis on the "critical" component of theory was derived significantly from their attempt to overcome the limits of positivism, crude materialism, and phenomenology by returning to Kant's critical philosophy and its successors in German idealism, principally Hegel's philosophy, with its emphasis on dialectic and contradiction as inherent properties of reality. A key influence also came from the publication in the 1930s of Marx's Economic-Philosophical Manuscripts and The German Ideology, which showed the continuity with Hegelianism that underlay Marx's thought. Herbert Marcuse became one of the first to articulate the theoretical significance of these texts.

Since the 1960's, Frankfurt School critical theory has increasingly been guided by Jürgen Habermas' work on communicative reason^[2][3], linguistic intersubjectivity and the "philosophical discourse of modernity"^[4]. More recently, critical theorists such as Nikolas Kompridis (a former student of Habermas) have voiced opposition to the direction that Habermas has steered the tradition, and put forward their own proposals for its continuation. For example, Kompridis argues that a narrow emphasis on proceduralism has undermined the utopian aspirations which originally gave purpose to critical theory's various projects (e.g. the problem of what reason should mean, the analysis and enlargement of "conditions of possibility" for social emancipation, and the critique of modern capitalism).^[5] Kompridis has argued that Frankfurt School critical theory needs to return to the concerns that had previously animated it, in order to help "reopen the future" through practices of what he calls reflective disclosure.

It should however be noted that the term "Frankfurt School" is an informal term used to designate the thinkers affiliated with the Institute for Social Research or who were influenced by it. It is not per se the title of any institution, and many thinkers of the Frankfurt School did not use the term to describe themselves.

Contents 1 Historical origins 2 Works 2.1 Theoretical foundations 2.2 Dialectic of Enlightenment and Minima Moralia 2.3 Modern capitalism and Negative Dialectics 2.4 Habermas and communicative rationality 3 Past and future perspectives 4 Notable theorists 5 Critical responses 6 See also 7 References 8 Further reading 9 External links

[edit] Historical origins

The Frankfurt School is generally associated with the Institute for Social Research (Institut für Sozialforschung), which was founded by Carl Grünberg in 1923 as an adjunct of the University of Frankfurt; it was the first Marxist-oriented research center affiliated with a major German university.^[1] However, the school can trace its earliest roots back to Felix Weil, who was able to use money from his father's grain business to finance the Institut.

Weil was a young Marxist who had written his Ph.D. on the practical problems of implementing socialism and was published by Karl Korsch. With the hope of bringing different trends of Marxism together, Weil organized a week-long symposium (the Erste Marxistische Arbeitswoche) in 1922, a meeting attended by Georg Lukacs, Karl Korsch, Karl August Wittfogel, Friedrich Pollock and others. The event was so successful that Weil set about erecting a building and funding salaries for a permanent institute. Weil negotiated with the Ministry of Education that the Director of the Institut would be a full professor from the state system, so that the Institut would have the status of a University institution. Although Georg Lukacs and Karl Korsch both attended the Arbeitswoche which had included a study of Korsch's Marxism and Philosophy, both were too committed to political activity and Party membership to join the Institut, although Korsch participated in publishing ventures for a number of years. The way Lukacs was obliged to repudiate his History and Class Consciousness, published in 1923 and probably a major inspiration for the work of the Frankfurt School, was an indicator for others that independence from the Communist Party was necessary for genuine theoretical work.^[6]

The school is perhaps particularly associated with Max Horkheimer, who took over as the institute's director in 1930 and recruited many of the school's most talented theorists, including Theodor W. Adorno, Erich Fromm, Herbert Marcuse and Walter Benjamin.^[1] In any case, one of the school's defining characteristics is that it originated in the midst of Germany's troubled interwar years. As the growing influence of National Socialism became ever more threatening, its founders decided to prepare to move the Institute out of the country.^[7] Following Adolf Hitler's rise to power in 1933, the Institute left Germany for Geneva. It then moved to New York City in 1934, where it became affiliated with Columbia University. Its journal Zeitschrift für Sozialforschung was accordingly renamed Studies in Philosophy and Social Science. It was at this moment that much of its important work began to emerge, having gained a favorable reception within American and English academia.

[edit] Works

[edit] Theoretical foundations

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v • d • e

The Frankfurt School cannot be fully comprehended without equally understanding the aims and objectives of critical theory. Serving as the School's intellectual and academic focus, critical theory refers to a social theory oriented towards critiquing and changing society as a whole, and can thus be opposed to "traditional theory," i.e. theory in the positivistic, scientistic, or purely observational mode. Critical theory hence refers to a critique of society, and is different from that found in literature, literary criticism and cultural studies, where "critical theory" means something quite different, namely criticism used with the purpose of analyzing, understanding and interpreting text.

The Institute attempted to reformulate dialectics as a concrete method, continually aware of the specific social roots of thought and of the specific constellation of forces that affected the possibility of liberation. Accordingly, critical theory rejected the materialist metaphysics of orthodox Marxism. For Horkheimer and his associates, "materialism" implied an orientation of theory towards practice and towards the fulfillment of human needs, rather than a metaphysical statement about the nature of reality.

The original critical social theorists were Marxists, and there is some evidence that in their choice of the phrase "critical theory of society" they were in part influenced by its sounding less politically controversial than "Marxism".^{[citation needed]} Nevertheless there were other substantive reasons for this choice. First, they were explicitly linking up with the critical philosophy of Immanuel Kant, where the term critique meant philosophical reflection on the limits of claims made for certain kinds of knowledge and a direct connection between such critique and the emphasis on moral autonomy. In an intellectual context defined by dogmatic positivism and scientism on the one hand and dogmatic "scientific socialism" on the other, critical theory meant to rehabilitate through its philosophically critical approach an orientation toward revolutionary agency, or at least its possibility, at a time when it seemed in decline.

Whereas both Marxist-Leninist and Social-Democratic orthodox thinkers viewed Marxism as a new kind of positive science, Frankfurt School theorists rather based their work on the epistemological base of Karl Marx's work, which presented itself as critique, as in Marx's "Capital: A Critique of Political Economy". They thus emphasized that Marx was attempting to create a new kind of critical analysis oriented toward the unity of theory and revolutionary practice rather than a new kind of positive science. Critique, in this Marxian sense, meant taking the ideology of a society – e.g. individual freedom or private property under capitalism – and critiquing it by comparing it with the social reality of that very society – e.g. social inequality and exploitation.

It also, especially in the Frankfurt School version, meant critiquing the existing social reality in terms of the potential for human freedom and happiness that existed within that same reality (e.g. using technologies for the exploitation of nature that could be used for the conservation of nature).^[vague]

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The intellectual influences on and theoretical focus of the first generation of Frankfurt School critical theorists can be summarized as follows:

• The historical situation: Transition from small-scale entrepreneurial capitalism to monopoly capitalism and imperialism; socialist labor movement grows, turns reformist; emergence of warfare/welfare state; Russian revolution and rise of Communism; neotechnic period; emergence of mass media and mass culture, "modern" art; rise of Nazism.
• Weberian theory: comparative historical analysis of Western rationalism in capitalism, the modern state, secular scientific rationality, culture, and religion; analysis of the forms of domination in general and of modern rational-legal bureaucratic domination in particular; articulation of the distinctive, hermeneutic method of the social sciences.
• Freudian theory: critique of the repressive structure of the "reality principle" of advanced civilization and of the normal neurosis of everyday life; discovery of the unconscious, primary-process thinking, and the impact of the Oedipus complex and of anxiety on psychic life; analysis of the psychic bases of authoritarianism and irrational social behavior, psychic Thermidor.
• Critique of Positivism: critique of positivism as philosophy, as scientific methodology, as political ideology, and as everyday conformism; rehabilitation of --- negative --- dialectic, return to Hegel; appropriation of critical elements in phenomenology, historicism, existentialism, critique of their ahistorical, idealist tendencies; critique of logical positivism and pragmatism.
• Aesthetic modernism: critique of "false" and reified experience by breaking through its traditional forms and language; projection of alternative modes of existence and experience; liberation of the unconscious; consciousness of unique, modern situation; appropriation of Kafka, Proust, Schoenberg, Breton; critique of the culture industry and "affirmative" culture; aesthetic utopia.
• Marxist theory: critique of bourgeois ideology; critique of alienated labor; historical materialism; history as class struggle and exploitation of labor in different modes of production; systems analysis of capitalism as extraction of surplus labor through free labor in the free market; unity of theory and practice; analysis for the sake of revolution, socialist democracy, classless society.
• Culture theory: critique of mass culture as suppression and absorption of negation, as integration into status quo; critique of Western culture as culture of domination of external and internal nature; dialectic differentiation of emancipatory and repressive dimensions of elite culture; Nietzsche's transvaluation and Schiller's aesthetic education.

These influences combined to create the Critical Theory of Culture: Responding to the intensification of unfreedom and irrationality in industrial, advanced capitalist society – culminating in fascism – critical theory is a comprehensive, ideology-critical, historically self-reflective, body of theory aiming simultaneously to explain and combat domination and alienation and help bring about a rational, humane, democratic, and socialist society. The critical theorists developed an integrated theory of the economic, political, cultural, and psychological domination structures of advanced industrial civilization, and of the dialectic through which the emancipatory potential of modern society is suppressed and its rationality turns into a positivistic rationality of domination leading to barbarism.

The Institute made major contributions in two areas relating to the possibility of rational human subjects, i.e. individuals who could act rationally to take charge of their own society and their own history. The first consisted of social phenomena previously considered in Marxism as part of the "superstructure" or as ideology: personality, family and authority structures (its first book publication bore the title Studies of Authority and the Family), and the realm of aesthetics and mass culture. Studies saw a common concern here in the ability of capitalism to destroy the preconditions of critical, revolutionary political consciousness. This meant arriving at a sophisticated awareness of the depth dimension in which social oppression sustains itself. It also meant the beginning of critical theory's recognition of ideology as part of the foundations of social structure.

Although Horkheimer's distinction between traditional and critical theory in one sense merely repeated Marx's dictum that philosophers have always interpreted the world and the point is to change it, the Institute, in its critique of ideology, took on such philosophical currents as positivism, phenomenology, existentialism, and pragmatism, with an implied critique of contemporary Marxism, which had turned dialectics into an alternate science or metaphysics. The Institute attempted to reformulate dialectics as a concrete method, continually aware of the specific social roots of thought and of the specific constellation of forces that affected the possibility of liberation. Accordingly, critical theory rejected the materialist metaphysics of orthodox Marxism. For Horkheimer and his associates, materialism meant the orientation of theory towards practice and towards the fulfillment of human needs, not a metaphysical statement about the nature of reality.

[edit] Dialectic of Enlightenment and Minima Moralia

The second phase of Frankfurt School critical theory centres principally on two works that rank as classics of twentieth-century thought:^{[citation needed]} Horkheimer's Dialectic of Enlightenment (1944) and Adorno's Minima Moralia (1951). The authors wrote both works during the Institute's exile in America. While retaining much of the Marxian analysis, in these works critical theory shifted its emphasis. The critique of capitalism turned into a critique of Western civilization as a whole. Indeed, the Dialectic of Enlightenment uses the Odyssey as a paradigm for the analysis of bourgeois consciousness. Horkheimer and Adorno already present in these works many themes that have come to dominate the social thought of recent years: the domination of nature appears as central to Western civilization long before ecology had become a catchphrase of the day.

The analysis of reason now goes one stage further. The rationality of Western civilization appears as a fusion of domination and of technological rationality, bringing all of external and internal nature under the power of the human subject. In the process, however, the subject itself gets swallowed up, and no social force analogous to the proletariat can be identified that will enable the subject to emancipate itself. Hence the subtitle of Minima Moralia: "Reflections from Damaged Life". In Adorno's words,

“

For since the overwhelming objectivity of historical movement in its present phase consists so far only in the dissolution of the subject, without yet giving rise to a new one, individual experience necessarily bases itself on the old subject, now historically condemned, which is still for-itself, but no longer in-itself. The subject still feels sure of its autonomy, but the nullity demonstrated to subjects by the concentration camp is already overtaking the form of subjectivity itself.[8]

”

Consequently, at a time when it appears that reality itself has become ideology, the greatest contribution that critical theory can make is to explore the dialectical contradictions of individual subjective experience on the one hand, and to preserve the truth of theory on the other. Even the dialectic can become a means to domination: "Its truth or untruth, therefore, is not inherent in the method itself, but in its intention in the historical process." And this intention must be toward integral freedom and happiness: "the only philosophy which can be responsibly practised in face of despair is the attempt to contemplate all things as they would present themselves from the standpoint of redemption". How far from orthodox Marxism is Adorno's conclusion: "But beside the demand thus placed on thought, the question of the reality or unreality of redemption itself hardly matters.".^[9] Of this second "phase" of the Frankfurt School, philosopher and critical theorist Nikolas Kompridis writes that:

“

According to the now canonical view of its history, Frankfurt School critical theory began in the 1930s as a fairly confident interdisciplinary and materialist research program, the general aim of which was to connect normative social criticism to the emancipatory potential latent in concrete historical processes. Only a decade or so later, however, having revisited the premises of their philosophy of history, Horkheimer and Adorno's Dialectic of Enlightenment steered the whole enterprise, provocatively and self-consciously, into a skeptical cul-de-sac. As a result they got stuck in the irresolvable dilemmas of the "philosophy of the subject," and the original program was shrunk to a negativistic practice of critique that eschewed the very normative ideals on which it implicitly depended.[10]

”

Kompridis claims that this "skeptical cul-de-sac" was arrived at with "a lot of help from the once unspeakable and unprecedented barbarity of European fascism," and could not be gotten out of without "some well-marked Ausgang, showing the way out of the ever-recurring nightmare in which Enlightenment hopes and Holocaust horrors are fatally entangled." However, this Ausgang, according to Kompridis, would not come until later – purportedly in the form of Jürgen Habermas' work on the intersubjective bases of communicative rationality (the fourth phase) – although Kompridis has doubts about this paradigm.^[11]

[edit] Modern capitalism and Negative Dialectics

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With the growth of advanced industrial society during the Cold War era, critical theorists recognized that the path of capitalism and history had changed decisively, that the modes of oppression operated differently, and that the industrial working class no longer remained the determinate negation of capitalism. This led to the attempt to root the dialectic in an absolute method of negativity, as in Marcuse's One-Dimensional Man and Adorno's Negative Dialectics. During this period the Institute of Social Research re-settled in Frankfurt (although many of its associates remained in the United States), with the task not merely of continuing its research but of becoming a leading force in the sociological education and democratization of West Germany. This led to a certain systematization of the Institute's entire accumulation of empirical research and theoretical analysis.

During this period, Frankfurt School critical theory particularly influenced some segments of the Left wing and leftist thought, particularly the New Left. Herbert Marcuse has occasionally been described as the theorist or intellectual progenitor of the New Left. Their critique of technology, totality, teleology and (occasionally) civilization is an influence on anarcho-primitivism. Their work also heavily influenced intellectual discourse on popular culture and scholarly popular culture studies.

More importantly, however, the Frankfurt School attempted to define the fate of reason in the new historical period. While Marcuse did so through analysis of structural changes in the labor process under capitalism and inherent features of the methodology of science, Horkheimer and Adorno concentrated on a re-examination of the foundation of critical theory. This effort appears in systematized form in Adorno's Negative Dialectics, which tries to redefine dialectics for an era in which "philosophy, which once seemed obsolete, lives on because the moment to realize it was missed". Negative dialectics expresses the idea of critical thought so conceived that the apparatus of domination cannot co-opt it.

Its central notion, long a focal one for Horkheimer and Adorno, suggests that the original sin of thought lies in its attempt to eliminate all that is other than thought, the attempt by the subject to devour the object, the striving for identity. This reduction makes thought the accomplice of domination. Negative Dialectics rescues the "preponderance of the object", not through a naive epistemological or metaphysical realism but through a thought based on differentiation, paradox, and ruse: a "logic of disintegration". Adorno thoroughly criticizes Heidegger's fundamental ontology, which reintroduces idealistic and identity-based concepts under the guise of having overcome the philosophical tradition.

Negative Dialectics comprises a monument to the end of the tradition of the individual subject as the locus of criticism. Without a revolutionary working class, the Frankfurt School had no one to rely on but the individual subject. But, as the liberal capitalist social basis of the autonomous individual receded into the past, the dialectic based on it became more and more abstract. This stance helped prepare the way for the fourth phase of the Frankfurt School,^{[citation needed]} shaped by the communication theory of Habermas.

[edit] Habermas and communicative rationality

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Habermas's work takes the Frankfurt School's abiding interests in rationality, the human subject, democratic socialism, and the dialectical method and overcomes a set of contradictions that always weakened critical theory: the contradictions between the materialist and transcendental methods, between Marxian social theory and the individualist assumptions of critical rationalism between technical and social rationalization, and between cultural and psychological phenomena on the one hand and the economic structure of society on the other.

The Frankfurt School avoided taking a stand on the precise relationship between the materialist and transcendental methods, which led to ambiguity in their writings and confusion among their readers. Habermas' epistemology synthesizes these two traditions by showing that phenomenological and transcendental analysis can be subsumed under a materialist theory of social evolution, while the materialist theory makes sense only as part of a quasi-transcendental theory of emancipatory knowledge that is the self-reflection of cultural evolution. The simultaneously empirical and transcendental nature of emancipatory knowledge becomes the foundation stone of critical theory.

By locating the conditions of rationality in the social structure of language use, Habermas moves the locus of rationality from the autonomous subject to subjects in interaction. Rationality is a property not of individuals per se, but rather of structures of undistorted communication. In this notion Habermas has overcome the ambiguous plight of the subject in critical theory. If capitalistic technological society weakens the autonomy and rationality of the subject, it is not through the domination of the individual by the apparatus but through technological rationality supplanting a describable rationality of communication. And, in his sketch of communicative ethics as the highest stage in the internal logic of the evolution of ethical systems, Habermas hints at the source of a new political practice that incorporates the imperatives of evolutionary rationality.

[edit] Past and future perspectives

In 2006, Nikolas Kompridis (a former student of Jürgen Habermas) published new criticisms of Habermas's approach to critical theory, calling for a dramatic break with the proceduralist ethics of communicative rationality. He writes:

“

For all its theoretical ingenuity and practical implications, Habermas's reformulation of critical theory is beset by persistent problems of its own… In my view, the depth of these problems indicate just how wrong was Habermas's expectation that the paradigm change to linguistic intersubjectivity would render "objectless" the dilemmas of the philosophy of the subject.[12] Habermas accused Hegel of creating a conception of reason so "overwhelming" that it solved too well the problem of modernity's [need for] self-reassurance.[13] It seems, however, that Habermas has repeated rather than avoided Hegel's mistake, creating a theoretical paradigm so comprehensive that in one stroke it also solves too well the dilemmas of the philosophy of the subject and the problem of modernity's self-reassurance.[14]

”

In addition, he writes that:

“

The change of paradigm to linguistic intersubjectivity has been accompanied by a dramatic change in critical theory's self-understanding. The priority given to questions of justice and the normative order of society has remodeled critical theory in the image of liberal theories of justice. While this has produced an important contemporary variant of liberal theories of justice, different enough to be a challenge to liberal theory, but not enough to preserve sufficient continuity with critical theory's past, it has severely weakened the identity of critical theory and inadvertently initiated its premature dissolution.[15]

”

In order to prevent that dissolution, Kompridis suggests that critical theory should "reinvent" itself as a "possibility-disclosing" enterprise, incorporating Heidegger's controversial insights into world disclosure and drawing from the sources of normativity that were blocked from critical theory by its recent change of paradigm. Calling for what Charles Taylor has named a "new department" of reason^[16], with a possibility-disclosing role that Kompridis calls "reflective disclosure", Kompridis argues that critical theory must embrace its neglected German romantic inheritance and once again imagine alternatives to existing social and political conditions, "if it is to have a future worthy of its past."^[17]

[edit] Notable theorists

• Theodor W. Adorno
• Walter Benjamin
• Erich Fromm
• Jürgen Habermas
• Axel Honneth
• Max Horkheimer
• Siegfried Kracauer
• Otto Kirchheimer
• Leo Löwenthal
• Herbert Marcuse
• Oskar Negt
• Franz L. Neumann
• Franz Oppenheimer
• Friedrich Pollock
• Alfred Schmidt
• Alfred Sohn-Rethel
• Karl A. Wittfogel

[edit] Critical responses

Several camps of criticism of the Frankfurt School have emerged. Some critics state that the intellectual perspective of the Frankfurt School is a romantic, elitist critique of mass culture with a contrived neo-Marxist guise.^{[citation needed]} Another criticism, originating from the Left, is that critical theory is a form of bourgeois idealism that has no inherent relation to political practice and is totally isolated from any ongoing revolutionary movement. Both of these criticisms were captured in Georg Lukács's phrase "Grand Hotel Abyss" as a syndrome he imputed to the members of the Frankfurt School.^{[citation needed]}

Karl Popper believed that the school did not live up to Marx's promise of a better future:

“

Marx's own condemnation of our society makes sense. For Marx's theory contains the promise of a better future. But the theory becomes vacuous and irresponsible if this promise is withdrawn, as it is by Adorno and Horkheimer.[18]

”

Conservative author Jonah Goldberg criticized the Frankfurt School for systematically rejecting theoretical alternatives:

“

Borrowing from Freud and Jung, the Frankfurt School describes Nazism and Fascism as forms of mass psychosis. That was plausible enough, but their analysis also held that since Marxism was objectively superior to its alternatives, the masses, the bourgeoisie, and anyone else who disagreed with them had to be, quite literally, mad.[19]

”

Casey Blake and Christopher Phelps also reinforced this critique by stating that:

“

This procedure excused them from the difficult work of judgement and argumentation. Instead of arguing with opponents, they simply dismissed them on psychiatric gounds.[20]

”

Other notable critics of the Frankfurt School include Henryk Grossman and Umberto Eco.^{[citation needed]}

[edit] See also

• Birmingham Centre for Contemporary Cultural Studies
• Cultural Marxism
• Fredric Jameson
• Neo-Gramscianism
• Praxis School

[edit] References

This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations where appropriate. (April 2009)

[edit] Further reading

• Andrew Arato & Eike Gebhardt (eds.) "The Essential Frankfurt School Reader" (ISBN 0-8264-0194-5)
• Seyla Benhabib "Critique, Norm, and Utopia: A Study of the Foundations of Critical Theory" (ISBN 0-231-06165-X)
• Tom Bottomore. "The Frankfurt School and its Critics" (ISBN 0-415-28539-9)
• Stephen Eric Bronner and Douglas MacKay Kellner (eds.) "Critical Theory and Society: A Reader" (ISBN 0-415-90041-7)
• Richard A. Brosio. "The Frankfurt School: An Analysis of the Contradictictions and Crises of Liberal Capitalist Societies"
• George Friedman. The Political Philosophy of the Frankfurt School, Ithaca & New York, Cornell University Press, 1981 ISBN 0-8014-1279-X.
• David Held. "Introduction to Critical Theory: Horkheimer to Habermas" (ISBN 0-520-04175-5)
• David Ingram and Julia Simon-Ingram. "Critical Theory: The Essential Readings" (ISBN 1-55778-353-5)
• Martin Jay. The Dialectical Imagination: A History of the Frankfurt School and the Institute for Social Research 1923-1950, Berkeley, University of California Press, 1996 ISBN 0-520-20423-9.
• Nikolas Kompridis. Critique and Disclosure: Critical Theory between Past and Future, MIT Press, 2006. ISBN 0-262-11299-X.
• Marxists Internet Archive. The Frankfort School and "Critical Theory." www.marxists.org
• Neil McLaughlin - Origin Myths in the Social Sciences: Fromm, the Frankfurt School and the Emergence of Critical Theory Ualberta.ca
• Jeremy J. Shapiro. "The Critical Theory of Frankfurt", in: Times Literary Supplement, No. 3, Oct. 4, 1974, 787. (Material from this publication has been used or adapted for the present article with permission).
• Rudolf J. Siebert. "The Critical Theory of Religion: The Frankfurt School" (ISBN 0-8108-4140-1)
• Rolf Wiggershaus. The Frankfurt School: Its History, Theories and Political Significance, Cambridge, Mass., The MIT Press, 1995 (ISBN 0-262-73113-4)

[edit] External links

• Critical Theory
• History of the Institute of Social Research
• Illuminations - The Critical Theory Project
• Introduction to the Frankfurt School
• The Frankfurt School (Marxists Internet Archive)
• Excerpts from "Eros and Civilization"
• Institute for Social Research at the University of Frankfurt

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