ABSTRACT. In this paper I criticise Axel Honneth’s reactualization of reification as a concept in critical theory in his Tanner Lectures and argue that he. Together with Honneth, Althusser claims that recognition is a (the?) basic category of human experience, one which is usually ignored. In the. According to Honneth, this explanation of reification suffers from at least four limitations. Taken together, these limitations call this single explanatory principle .
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Moreover, the employer honheth relation is itself never inter-subjective, as we see through Marx’s analysis of money, abstract labor, relative surplus value etc. In the wake of the Second World Rsification and the ensuing dominance of late capitalism, western culture sunk into a state of deep disorientation. Humans for Butler just cannot be easily enlisted in a narrative of having lost what was good through some damning social pathology. David Benbow rated it really liked it Feb 11, Sep 05, C rated it it was ok.
Bryan Kibbe rated it liked it Mar 15, But, then again, I should probably need to read the book more carefully in order to make a properly informed judgement on that. For once, political and cultural elders had finally succeeded in extinguishing the moral torch that had more-or-less successfully guided successive generations throughout history.
Honneth appears to have found something in Lukacs’ thinking, but in my skim reading I can’t say that I was completely able to understand myself what it was Honneth wanted to bring out from Lukacs.
I argue against this conception of reification on two grounds. Althusser tells us that recognitions as such are a universal and inescapable reality; Honneth seems to think that our specific recognitions share these same qualities. Western civilization plunged headfirst into an ethical darkness. But humans aren’t mere things, so when we turn others and ourselves into mere objects of our cognition that in turn are understood through our private preferences for personal gain, we forget our original accomplishments as infants that made affective and emotional identification the condition for wider cognitive capacities and accomplishments.
Thus, instead of pointing out, with Althusser, our susceptibility to an arbitrary collection of basic beliefs and their roots in the ISAs which ultimately serve the ruling class, Honneth full-heartedly embraces the false messiah of obviousness.
It is the stance which we take when we believe that our relationships are mediated solely by cognitive information, resulting in detachment, solipsism, and objectification.
And also, isn’t it still some kind of recognition even if there is not affirmation in a positive way involved? In the early 20th century, Marxist theory was enriched and rejuvenated by adopting the concept of reification, introduced by the Hungarian theorist Georg Lukacs to identify and denounce the transformation of historical processes into ahistorical entities, human actions into things that seemed part of an immutable “second nature.
Hardcoverpages. This despite the fact that Honneth explains much of Lukacs. Honneth offers an example of online dating services as an example of how we ‘thing-ify’ ourselves for others to then browse according to their schedule of preferences. I also agree with the three “comments” that his style and Writing is highly intellectual and assumes you know about different kinds of thought.
Sign in Create an account. I will grant Honneth his evidence from developmental psychology and the existential theories he invokes as correlates.
Axel Honneth – – Oxford University Press. That is, that all of our cognitions are based upon some prior, unquestionable, already-demonstrated recognition. With this in hand he then goes on to engage in ‘social philosophy’ as he understands it: In doing so, however, he must first extricate reification from its traditional interpretations in Marxist thought.
To ask other readers questions about Reificationplease sign up. I might as well mention that Honneth’s theory is that for humans, recognition precedes cognition.
Reification: A New Look at an Old Idea by Axel Honneth
Writing is highly intellectual and assumes you know about different kinds of thought. Raymond Guess offers reflections on the philosophical anthropology that Honneth develops with his use of Dewey and Heidegger. Sign in Get started.
Honneth’s argument is rooted in a claim that recognition is prior to cognition. All of her experiences, beginning from birth, are filtered through reifiction lens which the ISAs continue to propagate. Judith Butler, Raymond Geuss, and Jonathan Lear offer criticisms as is the standard practice for the Tanner Lecture series from which this book is published.
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Reification: A New Look at an Old Idea
The Critique of Power: But I would like to take a careful look at just what is being offered to us with the prioritization of recognition, and see where it fits within a larger hinneth of Marxist social criticism. Chari – – Philosophy and Social Criticism 36 5: In the main my impression was that Honneth wanted to bring out own ideas with some interaction with Lukacs.
One of his core arguments is for the Axel Honneth born July 18, is a professor of philosophy at both the University of Frankfurt and Reifucation University.
Althusser argues that it is the ISAs, as opposed to the politico-legal apparatus, which are responsible for what he calls the interpellation of the individual as a subject. I don’t know about this social ontology business.
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