ABSTRACT
With the return to Germany, Adorno came to play the dominant theoret-
ical role while Horkheimer was busied with administrative integration into
the new West Germany. Adorno’s increasing use of the essay-form permitted
him to influence opinion beyond the lecture hall. This was not simply a
question of style; Wiggershaus asserts that “the essay was for him the form
of free thought.” His illustration of this claim is telling. “I consider,” writes
Adorno, “the survival of Nazism within democracy as potentially more threat-
ening than the survival of fascist tendencies against democracy.” What could
this claim, by a principal author of The Authoritarian Personality, mean in the
new West Germany? Wiggershaus suggests that its lack of a determined ref-
erent points to the insufficiency of the original critical intuition. Essayist
insights based on “intuitive chance readings and his own experiences and
The actual politics of Critical Theory was based first and foremost on the
steadfast and steady insistence on the power of negativity. The faint opti-
mism about the role of theory - as ‘critical’ - in the passage cited from the
preface to Dawn and Decline had disappeared completely with Horkheimer’s
apocalyptic ‘Authoritarian State’ of 1940 (famous in the 1970s for its ‘who
does not speak of capitalism dare not criticise fascism’, but more important
for its brutally pessimistic vision of a history that had produced two author-
itarian states). From the initial refusal of a reified history of philosophy, to
the critique of the totally administered society, to the critique of psycholog-
ical forms of adaptation and to Adorno’s essayist freedom, the slogan of nicht-
mitmachen was an imperative that protected the theory from any possible
conformity, and sought to hold open the possibility of critique. Admirable as
the attitude may have been, Wiggershaus shows the theoretical and practi-
cal difficulties of this politics of the negative. He sees clearly the presuppo-
sition that makes it possible: the idea of a Reason that transcends the strategic
or reified capitalist means-ends logic that couples political projects into a
manipulable unidimensional world from which there is no escape. Wiggershaus
is aware of the Romantic nature of this presupposition, showing how it can
adopt a messianic religious colouration in cases like Benjamin and Adorno,
and (more surprising) Horkheimer. What he does not analyse, however, is
how this option for (an upper-case) Reason, Romance or Religion entails the
sacrifice of (lower case) politics. The imperative of negativity that founds
Critical Theory devalues the merely empirical world which can be ‘saved’
only by an immanent dialectical (or mystical) method of critique. The origi-
nal paradox returns: saving the power of the negative implies that theory is
itself a politics, and that the politics of theory is all that remains for radical
thought. This is the theoretical ground that underlies the pessimism that
gripped the Frankfurters; and it may as well be a partial explanation of their
choice to pursue the politics of theory within the university.
The ‘Institute for Social Research,’ and its attempt to formulate in the wake
of Marx a ‘critical theory of modernity,’ became ‘The Frankfurt School’ of
Wiggershaus’ title. The reader today, admiring his research, but overwhelmed
by the tidbits of daily life at an Institute, an institution whose quotidian exis-
tence had escaped him in the heady ’60s and ’70s, has to ask: Was it worth
it? Is it worth it? Can it be done today? Each will have his or her own answer
to the first question, depending in part on how she reads recent German his-
tory after the rupture of 1989. For the Federal Republic of West Germany,
Wiggershaus (in this book dating from 1986) suggests a positive answer: the
’60s student movement and its Frankfurt-influenced action and analysis was
a vital contribution to democratising a German culture and society that had
emerged from the war largely intact. But this success leaves open the ques-
tion whether such a ‘school’ could be built today, and, if so, whether it could
be maintained. In a democratic society, a ‘school’ can exist only insofar as,
in accord with Adorno’s aphorism from Negative Dialectics, a fixed (negative
or critical) theoretical core is maintained; and insofar as its maintenance is
The paradox from which we began can now be restated, and the apparent
similarity of the Frankfurt type of critical theory and its academic homonym
disentangled. Radical political theorists who have no intuitive feel for poli-
tics, and who implicitly express a kind of aristocratic disdain for it, feel an
obligation to be ‘critical’. It is not surprising that their critical practice takes
the form of a politics of theory. But the politics of theory can be practiced
according to different rules. The critical theory of democratic politics that is
lacking today cannot be provided by the post-modernists’ happy frolicking
on the surfaces, as if a democratic praxis was simply the spontaneity of men
and women suddenly freed - how? by decree? - from the constraints of what
Lyotard calls the grands récits. Post-modernism too is a politics of theory, but
it cannot replace a critical theory of politics (as Marx reminded his contem-
poraries in 1843, when he insisted that “the weapon of the critique cannot
replace the critique of the weapons . . .”). Post-modernism in its various forms
is ‘critical’ in the sense that it opposes another reality to the accepted social
vision of what counts as real. But in doing that, it is a positive theory, not a
critical theory! The opposition of one ‘reality’ to another produces at best a
criticism; it is not the kind of immanent critique that the original intuition of
the Frankfurt School sought to actualise in its quarrel with modern capital-
ism and capitalist social and cultural modernity. The problem for such an
immanent critique is that it can apparently be maintained only by the kind
of heroic abnegation that the Frankfurters expressed in their nicht-mitmachen .
But heroes tire, disciples falter, attitudes harden as the Institute becomes a
school, undertaking perhaps a ‘long march through the institutions’ and think-
ing that in that way at least the essential will be preserved. But there is another
way to save critical theory - ironically, it is one to which Marx alluded in a
preparatory note to his doctoral dissertation when he suggested that, like
* Dick Howard, Dept. of Philosophy, State University of New York, Stony Brook,
New York, USA
Notes
1
I should stress that I am not claiming that there is a direct line of filiation linking
the Frankfurt School to the kinds of literary and cultural theory that are identified
in the university today as ‘critical theory’. My concern here is with the suggestive
similarities of the two - and their inability to deal with politics. The fact that many
of today’s ‘critical theorists’ do appeal to Adorno (but not to Horkheimer, or to the
Frankfurt School) seems to me to be merely coincidental. Moreover, the other mem-
ber of the Frankfurt School who wrote extensively on aesthetics, Herbert Marcuse,
is more nuanced (or less consistent) politically than Adorno. Although he some-
times wanted art to take to the street and lose its aesthetic form, Marcuse titled his
final work, Die Permanenz der Kunst (The Permanence of Art), translated into English
as The Aesthetic Dimension: Toward a Critique of Marxist Aesthetics, Boston, Beacon
Press, 1978. For a discussion and analysis of Marcuse’s oscillating aesthetic theory
and its political implications, compare, “Out of the Silent ’50s,” in Dick Howard,
Defining the Political, Minneapolis, University of Minnesota Press, 1989, pp. 21-30.
2
A full-scale reconsideration of the vogue enjoyed by the politics of theory would
have to take into account its French variants, starting no doubt with Louis Althusser’s
employment of the term in his February 1968 lecture on “Lenin and Philosophy.”
Having addressed these matters elsewhere over the years, I will allude here only
to my most recent short presentation of 11 theses on the question “Can the French
Intellectuals Escape Marxism?”, French Politics and Society, Winter 1998, vol. 16,
no. 1, pp. 38-47. The final thesis suggests that they have tried too hard to change
the world, the point rather is to understand it.
3
Cited from Rolf Wiggershaus, The Frankfurt School: Its History, Theories, and Political
Significance, trans. Michael Robertson, Cambridge, MIT Press, 1994, p. 127. The par-
allel to the above citation from Adorno’s Negative Dialectics, published in 1966, is
a sign of a continuity that some would deny.
4
Ibid., pp. 536 & 537. The last translation has been slightly modified.