Max Horkheimer: Concept

Max Horkheimer was German philosopher and sociologist. Explore interesting quotes on concept.
Max Horkheimer: 122 quotes5 likes

“A man discovers what he is actually worth in this world when he faces society as a man, without money, name, or powerful connections, stripped of all but his native potentialities. He soon finds that nothing has less weight than his human qualities. They are prized so low that the market does not even list them. Strict science, which acknowledges man only as a biological concept, reflects man’s lot in the actual world; in himself, man is nothing more than a member of a species. In the eyes of the world, the quality of humanity confers no title to existence, nay, not even a right of sojourn. Such title must be certified by special social circumstances stipulated in documents to be presented on demand.”

Max Horkheimer

Source: "The Latest Attack on Metaphysics" (1937), p. 137.

“Long after Plato’s time the concept of the Ideas still represented the sphere of aloofness, independence, and in a certain sense even freedom, an objectivity that did not submit to ‘our’ interests.”

Max Horkheimer book Eclipse of Reason

Source: Eclipse of Reason (1947), p. 46.

“The metaphysical apologia at least betrayed the injustice of the established order through the incongruence of concept and reality. The impartiality of scientific language deprived what was powerless of the strength to make itself heard and merely provided the existing order with a neutral sign for itself. Such neutrality is more metaphysical than metaphysics.”

Max Horkheimer

E. Jephcott, trans., p. 17.
Dialektik der Aufklärung [Dialectic of Enlightenment] (1944)

“The more the concept of reason becomes emasculated, the more easily it lends itself to ideological manipulation and to propagation of even the most blatant lies. … Subjective reason conforms to anything.”

Max Horkheimer book Eclipse of Reason

Source: Eclipse of Reason (1947), pp. 24-25.

“Subjective reason … is inclined to abandon the fight with religion by setting up two different brackets, one for science and philosophy, and one for institutionalized mythology, thus recognizing both of them. For the philosophy of objective reason there is no such way out. Since it hold to the concept of objective truth, it must take a positive or a negative stand with regard to the content of established religion.”

Max Horkheimer book Eclipse of Reason

Source: Eclipse of Reason (1947), p. 12.

“We cannot credit our enjoyment of a flower or of the atmosphere of a room to an autonomous esthetic instinct. Man’s esthetic responsiveness relates in its prehistory to various forms of idolatry; his belief in the goodness or sacredness of a thing precedes his enjoyment of its beauty. The applies no less to such concepts as freedom and humanity.”

Max Horkheimer book Eclipse of Reason

Source: Eclipse of Reason (1947), p. 36.

“In the subjectivist view, when ‘reason’ is used to connote a thing or idea rather than an act, it refers exclusively to the relation of such an object or concept to a purpose, not to the object or concept itself. It means that the thing or the idea is good for something else. There is no reasonable aim as such, and to discuss the superiority of one aim over another in terms of reason becomes meaningless. From the subjective approach, such a discussion is possible only if both aims serve a third and higher one, that is, if they are means, not ends.”

Max Horkheimer book Eclipse of Reason

Source: Eclipse of Reason (1947), p. 6.

“When the great religious and philosophical conceptions were alive, thinking people did not extol humility and brotherly love, justice and humanity because it was realistic to maintain such principles and odd and dangerous to deviate from them, or because these maxims were more in harmony with their supposedly free tastes than others. They held to such ideas because they saw in them elements of truth, because they connected them with the idea of logos, whether in the form of God or of a transcendental mind, or even of nature as an eternal principle.”

Max Horkheimer book Eclipse of Reason

Source: Eclipse of Reason (1947), p. 34.

“No criticism can be brought against a branch of technical science from outside; no thought fitted out with the knowledge of a period and setting its course by definite historical aims could have anything to say to the specialist. Such thought and the critical, dialectical element it communicates to the process of cognition, thereby maintaining conscious connection between that process and historical life, do not exist for empiricism; nor do the associated categories, such as the distinction between essence and appearance, identity in change, and rationality of ends, indeed, the concept of man, of personality, even of society and class taken in the sense that presupposes specific viewpoints and directions of interest.”

Max Horkheimer

Source: "The Latest Attack on Metaphysics" (1937), p. 145.

“The significance of God, cause, number, substance or soul consists, as James asserts, in nothing but the tendency of the given concept to make us act or think. If the world should reach a point at which it ceases to care not only about such metaphysical entities but also about murders perpetrated behind closed frontiers or simply in the dark, one would have to conclude that the concepts of such murders have no meaning, that they represent no ‘distinct ideas’ or truths, since they do not make any ‘sensible difference to anybody.”

Max Horkheimer book Eclipse of Reason

describing the pragmatist view, pp. 46-47.
Eclipse of Reason (1947)

“The concept of God was for a long time the place where the idea was kept alive that there are other norms besides those to which nature and society give expression in their operation.”

Max Horkheimer

"Thoughts on Religion," Critical Theory: Selected Essays (1995), p. 129.

“The basic ideals and concepts of rationalist metaphysics were rooted in the concept of the universally human, of mankind, and their formalization implies that they have been severed from their human content. How this dehumanization of thinking affects the very foundations of our civilization can be illustrated by analysis of the principle of the majority, which is inseparable from the principle of democracy. In the eyes of the average man, the principle of the majority is often not only a substitute for but an improvement upon objective reason: since men are after all the best judges of their own interests, the resolutions of a majority, it is thought, are certainly as valuable to a community as the intuitions of a so-called superior reason. … What does it mean to say that “a man knows his own interests best”—how does he gain this knowledge, what evidences that his knowledge is correct? In the proposition, “A man knows [his own interests] best,” there is an implicit reference to an agency that is not totally arbitrary … to some sort of reason underlying not only means but ends as well. If that agency should turn out to be again merely the majority, the whole argument would constitute a tautology. The great philosophical tradition that contributed to the founding of modern democracy was not guilty of this tautology, for it based the principles of government upon … the assumption that the same spiritual substance or moral consciousness is present in each human being. In other words, respect for the majority was based on a conviction that did not itself depend on the resolutions of the majority.”

Max Horkheimer book Eclipse of Reason

Source: Eclipse of Reason (1947), pp. 26-27.

“Notwithstanding their attacks on the basic conception of rationalism, on synthetic a priori judgments, that is, material propositions that cannot be contradicted by any experience, the empiricist posits the forms of being as constant.”

Max Horkheimer

Source: "The Latest Attack on Metaphysics" (1937), p. 146.