{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"dadb939e-7360-4727-a1fb-be08c2f7a611","title":"Critical Theory of Communication New Readings of Lukács, Adorno, Marcuse, Honneth and Habermas in the Age of the Internet","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9781911534044","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"dadb939e-7360-4727-a1fb-be08c2f7a611","id":"dadb939e-7360-4727-a1fb-be08c2f7a611","uuid":"dadb939e-7360-4727-a1fb-be08c2f7a611","title":"Critical Theory of Communication New Readings of Lukács, Adorno, Marcuse, Honneth and Habermas in the Age of the Internet","normalized_title":"criticaltheoryofcommunicationnewreadingsoflukácsadornomarcusehonnethandhabermasintheageoftheinternet","author":null,"edition":null,"publisher":null,"year":null,"isbn":"9781911534044","isbns":["9781911534044","9781911534051","9781911534068","9781911534075"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":236,"navigation_url":"https://workshop.closeclaw.top/ai/book/dadb939e-7360-4727-a1fb-be08c2f7a611","title_url":"https://workshop.closeclaw.top/ai/title/Critical%20Theory%20of%20Communication%20New%20Readings%20of%20Luk%C3%A1cs%2C%20Adorno%2C%20Marcuse%2C%20Honneth%20and%20Habermas%20in%20the%20Age%20of%20the%20Internet","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/dadb939e-7360-4727-a1fb-be08c2f7a611/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/dadb939e-7360-4727-a1fb-be08c2f7a611/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/dadb939e-7360-4727-a1fb-be08c2f7a611","page_url":"https://workshop.closeclaw.top/api/ai/books/dadb939e-7360-4727-a1fb-be08c2f7a611/page","search_url":"https://workshop.closeclaw.top/api/ai/books/dadb939e-7360-4727-a1fb-be08c2f7a611/search"},"page":{"printed_page":105,"pdf_page":109,"physical_index":109,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"f75b5f241287af586e01d3ae835030f3cb8cf0d2e485489d67ad6791c8a07d26"},"chapter":"C H R I S T I A N F U C H S CRITICAL THEORY OF COMMUNICATION","content":"3.4.12. Academic Knowledge\n\nIn the academic system, there is, as Machlup (1980) stresses, a diference between knowledge in the natural sciences, the humanities and the social sciences. Knowledge of natural sciences is positivist and aims to discover laws that allow mapping and predicting reality. The humanities and cultural sciences (languages, literature, philosophy, religion, ethics, arts) develop critical judgements by interpreting and creating texts. The social sciences focus on human action just like the humanities, but are bound up in a conflict between critical and administrative academic knowledge. They take the humanities and/or the natural sciences as models, which results in conflicts and relations between the qualitative/the quantitative, theory/empirical research, a priori/a posteriori knowledge, reason/experience, etc. Habermas (1971, 303) argues that positivist knowledge dissociates normative values from facts and claims that knowledge is value-free. It is an ideological denial of the inherent connection of knowledge and social conflicts.\n\nAcademic knowledge is a systematic and coherent creation of knowledge about nature, humans, or society that is based on previous academic knowledge and tries to obtain insights about dimensions of reality that are thus far unknown, unexplored, or need further exploration. Artistic knowledge is systematic like academic knowledge, but more practical. It appeals to human imagination, creativity, interpretation, and intuition. It is inherently open for interpretation and for the creation of meaning. Science has more fixed meanings, whereas art more directly and as an immanent feature invites judgements of taste on the side of viewers, spectators, audiences, listeners, readers, etc.\n\n3.5. Conclusion\n\nThis chapter has argued that Adorno’s works are an important foundation for a critical theory of knowledge. It maintains that Adorno’s theory of knowledge is not, as often claimed in media and cultural studies, a form of media and cultural pessimism that sees humans as passive, manipulated by ideologies, and incapable of resisting a society without alternatives. He saw alternative and critical potentials of the media and popular culture and identified a role for the media in education after Auschwitz. The interested reader will find quite a few radio broadcasts of Adorno’s talks and discussions with him online, which shows that he did not despise the media as such, but rather saw their educational potential and made very active use of media, especially radio broadcasts, himself.\n\nAdorno’s criticism of Georg Lukács’ aesthetic theory shows the dangers of assuming that knowledge is or should be a simple mapping of outside reality. Adorno saw this relationship as complex and dialectical. Based on his insights, foundations of a dialectical model of knowledge were developed that involves dialectics of the subject and the object, agency and structures, the individual and the social, society and nature, the economic and the non-economic (knowledge work creates social knowledge that not just has economic dimensions, but can play a role in all realms of society), mental and physical work, general social structures and knowledge structures, individual knowledge and social knowledge. Adorno stresses the importance of the dialectic of identity and non-identity in Hegel’s work.\n\nTheodor W. Adorno and the Critical Theory of Knowledge\n\n105","previous_page":104,"next_page":106}