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Critical Thinking for Transformative Justice

Critical Thinking for Transformative Justice

socialized ownership of

socialized ownership of the means of production in contemporary Western societies. [35] The dialectic through which Marx predicted the emancipation of modern society is thus suppressed, effectively being subjugated to a positivist rationality of domination. 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 selfconsciously, 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. Kompridis claims that this "sceptical culde-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 [exit or] 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, Page 37 of 45

would not come until later – purportedly in the form of Jürgen Habermas's work on the intersubjective bases of communicative rationality. Page 38 of 45

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