Stuart Walton on the Frankfurt School

The Frankfurt school argued that reason is dangerous, mass culture deadening, and the Enlightenment a disaster. Were they right?...

... there is something that still resonates about the work of the Frankfurt School. The insight to which it called its readers to awaken was that human consciousness in the age of mass society was becoming wholly enclosed within the walls of an ideological fortress, caught in the endless circulations of capitalist exchange and those repetitive entertainments and distractions that were designed to obscure the truth. Nothing about the theory of the culture industry lacks traction in a world where the commodity form reigns supreme. Blockbuster CGI movies; the relentless extrusion of Greatest Hits CDs by the megastars of the recording industry; the all-encompassing mania for video gaming, in which mature adults have been co-opted into the shamelessly infantile principle of mindless play; the transmutation of collectivity into social media’s mere connectivity: these are the lineaments of a culture that is not the spontaneous production of free human beings, but rather something done to them in their unfreedom.

If organised forms of political resistance could be efficiently thwarted by such a system, often by subtle assimilation rather than outright suppression, the last barricade against it was the individual’s own refusal to think and respond in the prescribed ways. The hardest task facing any emancipatory politics today is to encourage people to think for themselves, in a way that transcends simple sloganising and the dictates of instrumental reason. True critical thinking requires not just a refusal to identify with the present structures of society and commercial culture, but a deep awareness of the historical tendencies that have brought about the current impasse, and of which all present experience is composed. That impulse, compared to the project of constructively helping the system out of its own periodic crises, retains the spark of a dissidence that might just, one day, throw it into the very crisis that would prompt a general, and genuine, liberation.

Aeon

Theory from the ruins
Stuart Walton

Oleg Komlik — Theodor Adorno on the division between economics and sociology

My thesis is quite simply that the strict division between economics and sociology, the consequence of which is unquestionably to dismiss the Marxian theory ante portas, causes the decisive social interests of both disciplines to disappear; and that precisely through this separation they both fail to assert their real interests, what really matters in them. […]
The economic relationships between people, though ostensibly of a purely economic, calculable nature, are in reality nothing but congealed interpersonal relationships. Sociology, on the other hand, in concerning itself only with relationships between people without paying too much attention to their objectified economic form, acts as if everything really depended on these interpersonal relationships or even on the opportunities open to social actions, and not on those mechanisms. What is lost in the gap between them—and this gap is to be understood not topologically, but as something really missing from the thought of both disciplines—is exactly that which was once referred to by the term ‘political economy’.” — Theodore Adorno,  Introduction to Sociology, edited by Christoph Godde and translated by Edmund Jephcott. Stanford, CA: Stanford University Press, 2000, 141-142.

Economic Sociology and Political Economy
Theodor Adorno on the division between economics and sociologyOleg Komlik | founder and editor-in-chief of the ES/PE, Chairman of the Junior Sociologists Network at the International Sociological Association, a PhD Candidate in Economic Sociology in the Department of Sociology and Anthropology at Ben-Gurion University, and a Lecturer in the School of Behavioral Sciences at the College of Management Academic Studies