{"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":50,"pdf_page":54,"physical_index":54,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"93cefed60ff2de278e5e6c9c987500078eeaf555b0e8a64d35c0e8974cd0f70b"},"chapter":"C H R I S T I A N F U C H S CRITICAL THEORY OF COMMUNICATION","content":"Andrew Feenberg (2014, viii) argues in his book The Philosophy of Praxis: Marx, Lukács and the Frankfurt School that History and Class Consciousness is the ‘pivotal text of [the] philosophy of praxis’. He therefore focuses the entire book on this work and its relevance and does not mention the Ontology once. The book Georg Lukács: The Fundamental Dissonance of Existence (Bewes and Hall 2011) is a collection of 13 essays. They contain just one reference to the Ontology and 127 to History and Class Consciousness. The collected volume Georg Lukács Reconsidered (Thompson 2011) consists of 13 essays. They in total make 13 references to the Ontology and contain hundreds of references to and quotes from History and Class Consciousness. Chris Nineham’s (2010) Capitalism and Class Consciousness: The Ideas ofGeorg Lukács focuses on History and Class Consciousness and does not mention the Ontology.\n\nIn the first volume of Theory of Communicative Action, Jürgen Habermas (1984) devotes chapter IV to the topic ‘From Lukács to Adorno: Rationalization as Reification.’ He shows the influence that Lukács had on the Frankfurt School and focuses his analysis on Lukács’ concept of reification in History and Class Consciousness. Habermas argues that Horkheimer and Adorno’s ‘critique of instrumental reason understands itself as a critique of reification that takes up Lukács’ reception of Weber without accepting the implications of his objectivistic philosophy of history’ (Habermas 1984, 366). Habermas’ criticism of Horkheimer and Adorno is that they lack a theory of communicative rationality that negates instrumental rationality. In formulating this critique however, because of his pure focus on History and Class Consciousness and his neglect of the Ontology of Social Being, Habermas does not realise that the importance of communication in society can be grounded in Lukács’ works itself, which may be a better way for a critical theory than using concepts of communication that stem from bourgeois approaches such as John L. Austin and John Searle’s speech act theories and George Herbert Mead’s symbolic interactionism. Habermas (1984, 365) concludes that Lukács’ theory is a return to objective idealism. He, however, ignores in this context that in the Ontology Lukács was very much concerned with the relationship of culture and the economy. Habermas’ judgement is based solely on a reading of History and Class Consciousness and the complete neglect of the Ontology.\n\nRicardo Antunes (2013) compares Habermas’ theory of communicative action and Lukács’ Ontology. He concludes that Habermas ‘isolates the lifeworld as a thing-in-itself, conferring upon it a non-existent separation from the systemic sphere’, whereas for Lukács there is an ‘unshakable interrelationship between the sphere of the subject and the activity of work’ (Antunes 2014, 138). Antunes goes one step too far in his reading of the Ontology and completely leaves out the analysis of ideology and ideological labour, i.e. labour that produces ideology (see Fuchs 2015, chapter 3). Lukács however discusses, as I will show, this form of production as well as others in the Ontology, and thereby integrates History and Class Consciousness’ stress on ideology.\n\n50\n\nCritical Theory of Communication","previous_page":49,"next_page":51}