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Roger Foster [16]Roger S. Foster [2]Roger Stephen Foster [1]
  1. Adorno: The Recovery of Experience.Roger Foster - 2007 - State University of New York Press.
    Examines the role of experience within Adorno’s philosophy of language and epistemology.
     
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  2.  34
    The Catastrophe of Neo-Liberalism: Finance, Emancipation and Disintegration.Roger Foster - 2017 - Philosophy and Social Criticism 43 (2):123-143.
    My article provides a systematic interpretation of the transformation of capitalist society in the neo-liberal era as a form of what Karl Polanyi called ‘cultural catastrophe’. I substantiate this claim by drawing upon Erich Fromm’s theory of social character. Fromm’s notion of social character, I argue, offers a plausible, psychodynamic explanation of the processes of social change and the eventual class composition of neo-liberal society. I argue, further, that Fromm allows us to understand the psychosocial basis of the process that (...)
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  3. Adorno and Philosophical Modernism: The Inside of Things.Roger S. Foster - 2016 - Lexington Books.
    This book explores contemporary continental philosophy and aesthetics. It addresses the problem of post-Kantian reason in relation to the pathologies of experience, alienation, the transformative and ethical import of aesthetic experience, the relation between philosophy and social critique, and language as disclosure rather than correspondence.
     
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  4.  65
    An Adornian Theory of Recognition? A Critical Response to Axel Honneth’s Reification: A New Look at an Old Idea.Roger Foster - 2011 - International Journal of Philosophical Studies 19 (2):255 - 265.
    International Journal of Philosophical Studies, Volume 19, Issue 2, Page 255-265, May 2011.
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  5.  11
    The Therapeutic Spirit of Neoliberalism.Roger Foster - 2016 - Political Theory 44 (1):82-105.
    My essay argues that neoliberal forms of government emerged through the shifting political trajectory of the therapeutic ethos in the postwar period in Anglo-American societies. In the postwar era, the therapeutic ethos attracted the attention of conservative cultural critics who described it as a destructive force on communal obligation. Initially, the therapeutic ethos appeared to align naturally with New Left ideas of democratization in the workplace and private sphere. However, I argue that the New Right was subsequently able to sever (...)
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  6. Adorno and Heidegger on Language and the Inexpressible.Roger Foster - 2007 - Continental Philosophy Review 40 (2):187-204.
    I argue that the reflections on language in Adorno and Heidegger have their common root in a modernist problematic that dissected experience into ordinary experience, and transfiguring experiences that are beyond the capacity for expression of our language. I argue that Adorno’s solution to this problem is the more resolutely “modernist” one, in that Adorno is more rigorous about preserving the distinction between what can be said, and what strives for expression in language. After outlining the definitive statement of this (...)
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  7. Recognition and Resistance-Axel Honneth's Critical Social Theory.Roger Foster - 1999 - Radical Philosophy 94:6-18.
  8.  42
    Rethinking the Critique of Instrumental Reason.Roger Foster - 2006 - Social Philosophy Today 22:169-184.
    My paper argues that Jürgen Habermas’s transformation of critical social theory seriously weakens the potential of the concept of instrumental reason as a tool of social critique. I defend the central role of the concept of instrumental reason in both i) the critique of social injustice, and ii) the diagnosis of pathologies of meaning stemming from cultural modernization. However, I argue that the root of these problems cannot come into view from within the Habermasian paradigm. Contra Habermas, I argue that (...)
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  9.  52
    Strategies of Justice: The Project of Philosophy in Lyotard and Habermas.Roger S. Foster - 1999 - Philosophy and Social Criticism 25 (2):87-113.
    This paper presents the philosophies of J.-F. Lyotard and J. Habermas as motivated by the common goal of conceiving a credible theory of social justice whilst avoiding the aporias of the philosophy of subjectivity. It is argued that each constructs a conception of social justice through conceiving domination within the philosophical framework furnished by the linguistic turn. This argument will involve an examination of the divergent readings given by these thinkers of the relation between injustice and language use. Lyotard's critique (...)
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  10. Pascalian Meditations. [REVIEW]Roger Foster - 2000 - Radical Philosophy 101.
     
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  11.  87
    Adorno and Proust on the Recovery of Experience.Roger Foster - 2007 - Critical Horizons 8 (2):169-185.
    I argue in this paper that a recovery of the cognitive role of the experiencing subject is the common theme uniting Theodor Adorno's philosophy and Marcel Proust's literary project. This shared commitment is evidenced by the importance given by both thinkers to the expressive dimension of language in relation to its social function as a vehicle for communication. Furthermore, I argue that Adorno and Proust conceive of language's expressive dimension as the expression of suffering. However, whereas, for Proust, this means (...)
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  12.  22
    Social Character: Erich Fromm and the Ideological Glue of Neoliberalism.Roger Foster - 2017 - Critical Horizons 18 (1):1-18.
    Several thinkers have expressed the view that the central nostrums of neoliberalism, including self-reliance, personal responsibility and individual risk, have become part of the “common sense” fabric of everyday life. My paper argues that Erich Fromm’s idea of social character offers a comprehensive and persuasive answer to this question. While some have sought the answer to this conundrum in Foucault’s notion of governmentality, I argue that, by itself, this answer is not sufficient. What is significant about the notion of social (...)
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  13. Dialectic of Enlightenment as Genealogy Critique.Roger Foster - 2001 - Telos: Critical Theory of the Contemporary 2001 (120):73-93.
     
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  14.  24
    Lingering with the Particular: Minima Moralia's Critical Modernism.Roger Foster - 2011 - Telos: Critical Theory of the Contemporary 2011 (155):83-103.
    ExcerptI. Introduction Minima Moralia seems to go further than any other of Adorno's published works toward developing a substantive ethical point of view on modern society. It might appear curious, then, that this book could also stake an entirely plausible claim to be the most neglected and underappreciated work in Adorno's critical oeuvre.1 Minima Moralia has simply not been able to generate the critical readings of the same scope and influence that have helped make a name for the more programmatic (...)
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  15.  10
    Therapeutic Culture, Authenticity and Neo-Liberalism.Roger Foster - 2016 - History of the Human Sciences 29 (1):99-116.
  16.  33
    Pierre Bourdieu’s Critique of Scholarly Reason.Roger Foster - 2005 - Philosophy and Social Criticism 31 (1):89-107.
    This paper investigates the implications of Pierre Bourdieu’s recent reformulation of his social theory as a critique of ‘scholarly reason’. This reformulation is said to point towards a definition of social theory as a sociologically informed version of the Kantian concept of ‘critique’. It is argued that, by this means, Bourdieu is able to extend and develop the critique of ‘intellectualism’ in the philosophies of Wittgenstein and Merleau-Ponty and, furthermore, to ground this critique by showing how the intellectualist error arises (...)
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  17.  6
    Jennifer Ann Bates. Hegel and Shakespeare on Moral Imagination. Albany, NY. State University of New York Press, 2010. ISBN 978-1-4384-3241-0 . Pp. 378. [REVIEW]Roger Foster - 2012 - Hegel Bulletin 33 (2):91-96.
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    Rethinking the Critique of Instrumental Reason.Roger Foster - 2006 - Social Philosophy Today 22:169-184.
    My paper argues that Jürgen Habermas’s transformation of critical social theory seriously weakens the potential of the concept of instrumental reason as a tool of social critique. I defend the central role of the concept of instrumental reason in both i) the critique of social injustice, and ii) the diagnosis of pathologies of meaning stemming from cultural modernization. However, I argue that the root of these problems cannot come into view from within the Habermasian paradigm. Contra Habermas, I argue that (...)
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