Theodor Adorno

Theodor Ludwig Wiesengrund Adorno (September 11, 1903 – August 6, 1969) was a German sociologist, philosopher, musicologist and composer. He was a member of the Frankfurt School along with Max Horkheimer, Walter Benjamin, Herbert Marcuse, Jürgen Habermas and others. He was also the Music Director of the Radio Project.

Adorno and his critics

Critiques of Adorno's theories include other Marxists. Other critics include Ralf Dahrendorf and Karl Popper, positivist philosophers, neoconservatives, and many students frustrated by Adorno's style. Many Marxists accuse the Critical Theorists of claiming the intellectual heritage of Karl Marx without feeling the obligation to apply theory for political action.

Related Topics:
Marxists - Ralf Dahrendorf - Karl Popper - Political

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Marxist criticisms

According to Horst Müller's Kritik der kritischen Theorie ("Critique of Critical Theory"), Adorno posits totality as an automatic system. This is consistent with Adorno's idea of society as a self-regulating system, from which one must escape. For him it was existent, but inhuman, while Müller argues against the existence of such a system. In his argument, he claims that Critical Theory provides no practical solution for societal change. He concludes that Jürgen Habermas, in particular, and the Frankfurt School, in general, misconstrue Marx.

Related Topics:
Horst Müller - Jürgen Habermas

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Positivist criticisms

Positivist philosophers accuse Adorno of theorizing without submitting his theories to empirical tests, basing their critique on Karl Popper's revision of Logical Positivism in which Popper substituted "falsifiability" for the original "verifiability" criterion of meaning proposed by Alfred Jules Ayer and other early Logical Positivists. In particular, interpreters of Karl Popper apply the test of "falsifiability" to Adorno's thought and they find that he was elusive when presented with contrary evidence.

Related Topics:
Karl Popper - Logical Positivism - Alfred Jules Ayer

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Neoconservative criticism

Drawing on the Positivist critique, neoconservatives also deride Adorno as a theorist unwilling to submit to experimental falsification, and, they see in his complexity of thought a resource for the "politically correct" to provide long-winded justifications for unworthy and opaque schemes of social engineering.

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However, a more intricate criticism is offered by the followers of Leo Strauss, who also believe in a hermeneutics of culture, and often echo many of Adorno's criticisms of accessibility and art. Their critique rests on the anti-capitalist nature of Adorno's orientation, arguing that, while, mass culture may consist of bread and circuses, that these are essential for social function and their removal or reduction in importance as "useful lies", would threaten the continued operation of the market and society, as well as higher philosophical truth.

Related Topics:
Leo Strauss - Hermeneutics - Culture

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Adorno's responses to his critics

Adorno's defenders reply to his positivist and neoconservative critics by pointing to his extensive numerical and empirical research, notably the "F-scale" in his work on Fascist tendencies in individual personalities, The Authoritarian Personality (cf. Adorno et al., The Authoritarian Personality: an abridged English translation was published by Norton in 1983). And in fact, quantitative research using questionnaires and other tools of the modern sociologist was in full use at Adorno's Institute for Social Research.

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Adorno also argued that the authoritarian personality would, of course, use culture and its consumption to exert social control, but that such control is inherently degrading to those who are subjected to it, and instead such personalities would project their own fear of loss of control on to society as a whole.

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However, as a pioneer of a self-reflexive sociology who prefigured Bourdieu's ability to factor in the effect of reflection on the societal object, Adorno realized that some criticism (including deliberate disruption of his classes in the 1960s) could never be answered in a dialogue between equals if, as he seems to have believed, what the naive ethnographer or sociologists thinks of a human essence is always changing over time.

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