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  1.  27
    Adorno: A Biography.Stefan Müller-Doohm - 2005 - Polity.
    A comprehensive biography which covers Adorno's life, work and times: from childhood, through to his student years, his years in emigration, his return to post-war Germany, his time in Frankfurt, his role as a public intellectual, and his ...
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  2. Nation State, Capitalism, Democracy: Philosophical and Political Motives in the Thought of Jürgen Habermas.Stefan Bird-Pollan & Stefan Müller-Doohm - 2010 - European Journal of Social Theory 13 (4):443-457.
    This article attempts, for the first time, to link some central motives in the thought of Jürgen Habermas with the biographical experiences of the philosopher and social theorist. What are the relations which Habermas himself thematizes in his life story by means of discursive analysis? Three elements are central: the change in significance of the nation state against the backdrop of the process of European integration, the concept of a deliberative democracy, and the timely and controversial issue of the taming (...)
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  3. Habermas global. Wirkungsgeschichte eines Werks.Luca Corchia, Stefan Müller-Doohm & William Outhwaite (eds.) - 2019
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  4.  23
    Vorwort.Luca Corchia, Stefan Müller-Doohm & William Outhwaite - 2019 - In Luca Corchia, Stefan Müller-Doohm & William Outhwaite (eds.), Habermas global. Wirkungsgeschichte eines Werks. Berlin, New Jersey 08009, Stati Uniti: pp. 9-12.
  5. Adorno-Handbuch: Leben, Werk, Wirkung.Richard Klein, Johann Kreuzer & Stefan Müller-Doohm (eds.) - 2011 - Metzler.
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  6. Wozu Adorno?: Beiträge Zur Kritik Und Zum Fortbestand Einer Schlüsseltheorie des 20. Jahrhunderts.Georg Kohler & Stefan Müller-Doohm (eds.) - 2008 - Velbrück Wissenschaft.
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  7. Adorno-Portraits: Erinnerungen von Zeitgenossen.Stefan Müller-Doohm (ed.) - 2007 - Suhrkamp.
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  8.  4
    Are There Limits to Postmetap Hysical Thought?Stefan Müller-Doohm - 2018 - Philosophical Inquiry 42 (1-2):145-167.
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  9. Jürgen Habermas.Stefan Müller-Doohm - 2008 - Suhrkamp.
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  10. Member of a School or Exponent of a Paradigm? Jürgen Habermas and Critical Theory.Stefan Müller-Doohm - 2017 - European Journal of Social Theory 20 (2):252-274.
    The label ‘Frankfurt School’ became popular in the ‘positivism dispute’ in the mid-1960s, but this article shows that it is wrong to describe Jürgen Habermas as representing a ‘second generation’ of exponents of critical theory. His communication theory of society is intended not as a transformation of, but as an alternative to, the older tradition of thought represented by Adorno and Horkheimer. The novel and innovative character of Habermas’s approach is demonstrated in relation to three thematic complexes: the public sphere (...)
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  11. Theodor W. Adorno and Jürgen Habermas - Two Ways of Being a Public Intellectual: Sociological Observations Concerning the Transformation of a Social Figure of Modernity.Stefan Müller-Doohm - 2005 - European Journal of Social Theory 8 (3):269-280.
    The intellectual practice of public critique of Theodor W. Adorno and Jürgen Habermas is compared as a contribution to the sociology of the intellectual. The aim of this comparative analysis is to clarify the transformation of the function of the intellectual in the context of his social position. Here it is possible to distinguish between a ‘rescuing’ critique and a ‘consciousness-raising’ critique.
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  12. How to Criticize? Convergent and Divergent Paths in Critical Theories of Society.Stefan Muller-Doohm - 2006 - In Gerard Delanty (ed.), The Handbook of Contemporary European Social Theory. Routledge. pp. 171.
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  13.  4
    Fatale Orthodoxie: Kritische Theorie auf der schiefen Bahn des Dezisionismus Eine Replik auf Fabian Freyenhagen.Roman Yos & Stefan Müller-Doohm - 2019 - Deutsche Zeitschrift für Philosophie 66 (6):788-801.
    Our reply to Fabian Freyenhagen’s article “Was ist orthodoxe Kritische Theorie?” raises the question whether his proposal that Critical Theory only “be adequately and appropriately critical” without a program of justification spares the search for any general criteria. Answering negatively we conversely want to recall, particularly with regard to Horkheimers’s and Adornos’s Dialectic of Enlightment as well as Habermas‘s concept of an emancipatory interest, that such a criterion as a normative foundation of critique is crucial not only for systematical purposes, (...)
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