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July 7, 2014
CONTENTS
92
Part I
EXCERPTS FROM THE POSITIVIST
DISPUTE IN GERMAN SOCIOLOGY
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INTRODUCTION - ADORNO
plicit recourse to philosophy, but the methodological interests of the positivists are hardly less alien to naively practised research activity. Both speakers, however, ought to
plead guilty to one genuine lack which obstructed the discussion. Both failed to achieve the complete mediation of
their theoretical interests with sociology as such. Much of
what they said referred to science in general. A degree of
bad abstraction is posited in all epistemology, and even in
the criticism of it. [4] Anyone who does not remain satisfied
with the immediacy of scientific procedure and renounces
its requirements secures together with a less restricted view,
illegitimate advantages. However, the claim that was occasionally voiced, namely that the Tbingen discussion confined itself to preliminaries and consequently was of no use
to sociology as a distinctive discipline, misses the point. Arguments which commit themselves to the analytical theory
of science without inquiring into its axiomsand 'preliminaries' can only imply thisbecome caught up in the infernal machine of logic. No matter how faithfully one may
observe the principle of immanent critique, it cannot be applied in an unreflected manner when logical immanence
itself, regardless of any particular content, is elevated to
the sole standard. The critique of its constraining character
is included in an immanent critique of an unleashed logic.
Thought assumes this constraining character through unthinking identification with formal logical processes. Immanent critique has its limitation in the fetishized principle of
immanent logic: this principle must be called by its proper
name. Moreover, the material relevance of the supposedly
preliminary discussions is by no means excluded in sociology. For instance, whether one can talk of ideology depends directly upon whether one can distinguish between
illusion and essence, and is thus a central piece of sociolog-
Dahrendorf answered my remark that it was not a matter of difference in standpoint but rather of determinable
differences, with the question 'whether the first statement
was correct but the latter false'. [5] Whilst in his view the
two positions did not exclude discussion and argument,
the differences in the type of argumentation were so profound 'that one must doubt whether Popper and Adorno
could even agree upon a procedure with the aid of which
their differences could be decided'. [6] The question is a
genuine one. It can only be answered after the attempt
has been made to produce such a decision and not before.
This attempt should be made since the amiable tolerance
towards two different coexisting types of sociology would
amount to nothing more than the neutralization of the emphatic claim to truth. The task itself is paradoxical. The
controversial questions must be discussed without logicistic prejudice, but also without dogmatism. Habermas implies this effort, and not crafty eristic arts, with the formulations 'flanking strategy' or 'behind positivism's back'. A
[3/4] theoretical position ought to be found from which
one can respond to the other person without, however, accepting a set of rules which are themselves a theme of the
controversyan intellectual no man's land. But this position cannot be conceived, in terms of a model derived from
extensional logic, as something even more general than the
two opposing positions. It is made concrete since even science, including formal logic, is not only a social force of
production but also a social relation of production. One
may doubt whether this is acceptable to the positivists. It
critically affects the basic thesis of the absolute independence of science and its constitutive character for all knowledge. One ought to ask whether a valid disjunction exists
between knowledge and the real life-process, or whether it
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If the two are not united then they become logically incompatible. One can neither advocate the absolute priority
of the individual entity over 'ideas', nor can one maintain
the absolute independence of the purely ideal, namely the
mathematical, realm. No matter how one interprets it, as
long as Berkeley's esse est percipi is retained, it is difficult
to see where the claim to validity of the formal disciplines
is derived from, for this claim is not founded in anything
sensuous. Conversely, all the connecting mental operations
of empiricism, for which the connectedness of statements
is a criterion of truth, postulate formal logic. This simple
consideration ought to be sufficient to induce scientism to
take up dialectics. The unsatisfactory abstract polarity of
the formal and the empirical is extended, in a highly tangible manner, to the social sciences. Formal sociology is
the external complement to what Habermas has termed restricted experience. The theses of sociological formalism,
[6/7] for instance those of Simmel, are not in themselves
false. Yet the mental acts are false which detach these from
the empirical, hypostatize them and then subsequently fill
them out through illustration. The favourite discoveries of
formal sociology, such as the bureaucratization of proletarian parties, have their fundamentum in re, but they do not
invariably arise from the higher concept 'organization in
general' but rather from societal conditions, such as the constraint of asserting oneself within an overwhelming system
whose power is realized through the diffusion of its own organizational forms over the whole. This constraint infects
the opponents of the system and not merely through social
contamination but also in a quasi-rational mannerso that
the organization is able, at any time, to represent effectively
the interests of its members. Within a reified society, nothing has a chance to survive which is not in turn reified. The
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concrete historical generality of monopolistic capitalism extends into the monopoly of labour, with all its implications.
A relevant task for empirical sociology would be to analyse
the intermediate members and to show in detail how the
adaptation to the changed capitalist relations of production
includes those whose objective interests conflict, in the long
run, with this adaptation.
The predominant positivistic sociology can rightly be termed
subjective in the same sense as subjective economics. In the
work of one of economics' major representatives, Vilfredo
Pareto, contemporary sociological positivism has one of its
roots. 'Subjective' has a double meaning here. Firstly, as
Habermas expresses it, such a sociology operates with catalogues of hypotheses or schemata imposed upon the material. Whilst undoubtedly, in this operation, it is the material which prevails, depending upon the section into which
it must be incorporated, what is more decisive is whether
the materialthe phenomenais interpreted in accordance
with its own predetermined structure, and not simply established by science in a classificatory manner. Just how decisive is the choice of the supposed system of co-ordinates, is
exemplified by the alternative of subsuming certain social
phenomena under concepts such as prestige and status, or
deriving them from objective relations of domination. According to the latter interpretation, status and prestige are
subject to the dynamics of class relations and, in principle,
they can be conceptualized as capable of abolition. But
their classificatory subsumption, on the other hand, tends
to accept such categories as simply given, and [7/8] probably untransformable. A distinction which apparently concerns only methodology therefore has vital concrete consequences. The subjectivism of positivistic sociology accords
with this in its second meaning. In quite a considerable area
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advanced Enlightenment. But this claim requires the critical self-reflection of subjective reason. The advance of the
latter, which is permeated to its innermost core with the
dialectics of Enlightenment, cannot, without difficulty, be
assumed to be a higher objectivity. This is the focal point of
the controversy. [8/9]
Since dialectics is not a method independent of its object,
it cannot, unlike a deductive system, be represented as a
for-itself [Fr sich]. It does not accede to the criterion of the
definition but instead it criticizes it. What is more serious is
that, after the irrevocable collapse of the Hegelian system,
dialectics has forfeited the former, profoundly questionable,
consciousness of philosophical certainty. The accusation of
the positivists, namely that dialectics lacks a foundation
upon which everything else might be constructed, is held
against it even by currently predominant philosophy with
the claim that it lacks [1EE3?] [**]. In its idealist version,
dialectics ventured, through numerous mediations and, in
fact, by virtue of Being's own non-identity with Spirit, to
present Being as perfectly identical with the latter. This
was unsuccessful and consequently, in its present form, dialectics adopts a position towards the 'myth of total reason'
no less polemical than Albert's scientism. Dialectics is unable to take its claim to truth as guaranteed, as it did in
its idealist phase. For Hegel the dialectical movement was
able, with difficulty, to consider itself to be a comprehensive
explanatory principleto be 'science'. For, in its first steps
and positings, the thesis of identity was always present, a
thesis which in the development of the analyses was neither
corroborated nor explicated. Hegel described it with the
metaphor of the circle. Such closedness, which necessarily
implied that nothing remained essentially unrecognized or
fortuitous outside dialectics, has been exploded along with
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in an obsolete Hegelian manner, with a notion of the societal whole that cannot be realized by research and which
thus belongs on the rubbish dump. The fascination exerted
by Merton's 'theory of the middle range' can certainly be
explained by the scepticism towards a category of totality,
whilst the objects of such theorems are violently torn from
the encircling contexts. According to the simplest common
sense, the empirical strives towards totality. If one studies social conflict in a case such as the hostile reactions in
Berlin towards students in 1967, then the occasion of the
individual situation is not sufficient for an explanation. A
thesis such as the following: that the population simply reacted in a spontaneous manner towards a group which it
considered to be endangering the interests of a city maintained under precarious conditionswould be inadequate,
and not only because of the doubtfulness of the political
and ideological connections assumed.
Such a thesis in no way makes plausible the rage against
a specific visible minority, easily identifiable according to
popular prejudice, which immediately exploded into physical violence. The most widespread and effective stereotypes in vogue against the students [10/11] that they
demonstrate instead of working (a flagrant untruth), that
they squander the taxpayers' money which pays for their
studies, and similar statementsapparently have nothing
to do with the acute situation. The similarity between such
slogans and those of the jingoistic press is obvious. But
this press would scarcely be influential if it did not act
upon dispositions of opinion and instinctive reactions of numerous individuals and both confirm and strengthen them.
Anti-intellectualism and the readiness to project discontent
with questionable conditions onto those who express the
questionableness, make up the reactions to immediate causes
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alesces at all; whilst on the other hand, the blind, unrestrained interests of individuals inhibit the formation of a
possible total societal interest. The ideal of a unified science merits an epithet, but one which it would by no means
please it, namely, that of the aestheticjust as one speaks
of 'elegance' in mathematics. The organizatory rationalization in which the programme of unified science results, as
opposed to the disparate individual sciences, greatly prejudices questions in the philosophy of science which are
thrown up by society. If, in Wellmer's words, 'meaningful
becomes a synonym for scientific', then science, socially mediated, guided and controlled, paying existing society and
its tradition a calculable tribute, usurps the role of the arbiter veri et falsi. For Kant, the epistemological constitutive question was that of the possibility of science. Now, in
simple tautology, the question is referred back to science.
Insights and modes of procedure which, instead of remaining within valid science affect it critically, are banished a
limine. Thus it is that the apparently neutral concept of conventionalist bond' has fatal implications. Through the back
door of conventionalism social conformism is smuggled in
as a criterion of meaning for the social sciences. The effort of analysing in detail the entanglement of conformism
and the self-enthronement of science proved worthwhile.
More than thirty years ago, Horkheimer drew attention to
the whole complex in 'The Latest Attack upon Metaphysics'.
[20] The concept of [17/18] science is also assumed by Popper as if it were self-evident. But such a concept contains
its own historical dialectic. When Fichte's Theory of Science and Hegel's Science of Logic were written at the turn
of the eighteenth century, the present concept of science
with its claim to exclusiveness would have been critically
placed on the level of the pre-scientific, whilst nowadays
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ignores the Telos which lies in the concept of instrumentalism and becomes its own sole purpose, it contradicts its
own instrumentality. But this is what society demands of
science. In a determinably false society that contradicts the
interests both of its members and of the whole, all knowledge [18/19] which readily subordinates itself to the rules
of this society that are congealed in science, participates in
its falsehood.
The current academically attractive distinction between
the scientific and the pre-scientific, to which even Albert adheres, cannot be upheld. The revision of this dichotomy is
legitimated by a fact which can constantly be observed and
is even confirmed by positivists, namely, that there is a split
in their thinking in that, regardless of whether they speak as
scientists or non-scientists, they nevertheless utilize reason.
What is classified as pre-scientific is not simply what has
not yet passed through, or avoided, the self-critical work
of science advocated by Popper. But rather it subsumes all
the rationality and experience which are excluded from the
instrumental determinations of reason. Both moments are
necessarily dependent upon one another. Science, which
incorporates the pre-scientific impulses without transforming them, condemns itself to indifference no less than do
amateur arbitrary procedures. In the disreputable realm of
the pre-scientific, those interests meet which are severed by
the process of scientization. But these interests are by no
means inessential. Just as there certainly would be no advance of consciousness without the scientific discipline, it
is equally certain that the discipline also paralyses the organs of knowledge. The more science is rigified in the shell
which Max Weber prophesied for the world, the more what
is ostracized as pre-scientific becomes the refuge of knowledge. The contradiction in the relationship of the spirit to
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ity is amalgamated with repression. Today, wherever dialectical thought all too inflexibly adheres to the system,
even and precisely in what is criticized, it tends to ignore
determinate being and to retreat into illusory notions. It
is a merit of positivism that it draws attention to this, if
its concept of the system, as merely internal-scientific and
classificatory, is not to be enticed to hypostasis. Hypostatized dialectics becomes undialectical and requires correction [26/27] by the fact finding whose interest is realized
by empirical social research, which then, in turn, is unjustly hypostatized by the positivistic theory of science. The
pre-given structure which does not merely stem from classificationDurkheim's impenetrableis essentially negative
and is incompatible with its own goal, namely the preservation and satisfaction of mankind. Without such a goal the
concept of society, seen in concrete terms, would indeed be
what the Viennese positivists used to term devoid of meaning. To this extent, sociology even as a critical theory of
society is 'logical'. This compels us to extend the concept
of criticism beyond its limitations in Popper's work. The
idea of scientific truth cannot be split off from that of a true
society. Only such a society would be free from contradiction and lack of contradiction. In a resigned manner, scientism commits such an idea to the mere forms of knowledge
alone.
By stressing its societal neutrality, scientism defends itself against the critique of the object and replaces it with
the critique merely of logical inconsistencies. Both Albert
and Popper seem to bear in mind the problematic of such
a restriction of critical reason or, as Habermas expressed
it, of the fact that scientific asceticism encourages the decisionism of ends or that irrationalism inherent even in Weber's theory of science. Popper concedes that 'protocol sen-
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provide an explanation for objectivation. Such a substitution of society as object for society as subject constitutes the
reified consciousness of sociology. It is not recognized that
by recourse to the subject as something estranged from itself and objectively confronting the researcher, the subject
implied, in other words the very object of sociology, [33/34]
becomes another. Certainly the change through the orientation of knowledge possesses its fundamentum in re. The
development within society, moves, for its part, towards
reification; this provides a reified consciousness of society
with its adaequatio. But truth demands that this quid pro
quo also be included. Society as subject and society as object are the same and yet not the same. The objectivating
acts of science eliminate that in society by means of which
it is not only an object, and the shadow of this falls upon all
scientistic objectivity. For a doctrine whose supreme norm
is the lack of contradiction it is most difficult to perceive
this. Here lies the innermost difference between a critical
theory of society and what is commonly known as sociology. Despite all the experience of reification, and in the
very expression of this experience, critical theory is orientated towards the idea of society as subject, whilst sociology accepts reification, repeats it in its methods and thereby
loses the perspective in which society and its law would
first reveal themselves. This relates back to the sociological
claim to domination raised by Comte; a claim which today
is more or less openly reproduced in the notion that, since
it is possible for sociology to control successfully particular societal situations and fields, it can extend its control
to the whole. If such a transfer were somehow possible,
if it did not crassly fail to recognize the power relations
through whose givenness sociology is constituted, then the
scientifically totally controlled society would remain an ob-
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tal process of knowledge. According to Habermas, 'the dependence of these ideas and interpretations upon the interests of an objective configuration of societal reproduction makes it impossible to remain at the level of subjective
meaning-comprehending hermeneutics; an objective meaning-comprehending theory must also account for that moment of reification which the objectifying [36/37] procedures exclusively have in mind'. [43] Sociology is only
periphally concerned with the ends-means-relation subjectively carried out by actors. It is more concerned with the
laws realized through and against such intentions. Interpretation is the opposite of the subjective meaning endowment
on the part of the knowing subject or of the social actor.
The concept of such meaning endowment leads to an affirmative fallacy that the social process and social order are
reconciled with the subject and justified as something intelligible by the subject or belonging to the subject. A dialectical concept of meaning would not be a correlate of Weber's
meaningful understanding but rather the societal essence
which shapes appearances, appears in them and conceals
itself in them. It is not a general law, understood in the usually scientistic sense, which determines the phenomena. Its
model would be Marx's law of crisiseven if it has become
so obscured as to be unrecognizablewhich was deduced
from the tendency of the rate of profit to fall. Its modifications, for their part, should also be derived from it. The
efforts to ward off or postpone the system immanent tendency are already prescribed within the system. It is by no
means certain that this is possible indefinitely or whether
such efforts enact the law of crisis against their own will.
The writing on the wall suggests a slow inflationary collapse.
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The accusation of megalomania is no less unjust in concrete terms. Hegel's logic knew totality as what it is in its
societal form: not as anything preformed before the singular or, in Hegel's language, preformed before the moments,
but rather inseparable from the latter and their motion. The
individually concrete has more weight in the dialectical conception than in the scientistic conception which fetishizes it
epistemologically and, in practical terms, treats it as raw
material or as an example. The dialectical view of society
is closer to micrology than is the positivistic view which in
abstracto certainly ascribes to the singular entity primacy
over its concept but, in its method, skims over it in that
timeless haste which is realized in computers. Since the individual phenomenon conceals in itself the whole society,
micrology and mediation through totality act as a counterpoint to one another. It was the intention of a contribution
to the theory of social conflict today [44] to elucidate this;
the same point was central to the earlier controversy with
Benjamin concerning the dialectical interpretation of societal phenomena. [45] Benjamin's social physiognomy was
criticized for being too immediate, for lacking reflection
upon the total societal mediation. He suspected the latter
of being idealistic, but without it the materialistic construction of social phenomena would lag behind theory. The
firmly established nominalism, which relegates the concept
to the status of an illusion or an abbreviation, and represents the facts as something concept-free or indeterminate
in an emphatic sense, thereby becomes necessarily abstract.
Abstraction is the indiscrete incision between the general
and the particular. It is not the apprehension of the general
as the determination of the particular in itself. In as far as
abstraction can be attributed to the dialectical method, as
opposed to the sociographic description of individual find-
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ings, it is dictated by the object, by the constancy of a society which actually does not tolerate anything qualitatively
differenta society which drearily repeats itself in the details. Nevertheless, the individual phenomena expressing
the general are far more substantial than they would be if
they were merely its logical representatives. The dialectical formulation of social laws as historically concrete laws
accords [39/40] with the emphasis on the individual, an emphasis which, for the sake of its immanent generality it does
not sacrifice to comparative generality. The dialectical determinacy of the individual as something simultaneous particular and general alters the societal concept of law. It no
longer possesses the form 'if-then' but rather 'since-must'.
In principle, it is only valid under the precondition of lack
of freedom, since, inherent in the individual moments, is already a determinate law-likeness which follows from the
specific social structure, and is not merely a product of
the scientific synthesis of individual moments. It is in this
way that Habermas' remarks on the historical laws of movement should be interpretedin the context of the objectiveimmanent determinacy of the individual himself. [46]
Dialectical theory refuses to contrast sharply historical and
societal knowledge as a knowledge of the individual with
knowledge of laws since what is supposed to be merely individualindividuation is a societal categoryembodies
within itself a particular and a general. Even the necessary distinction between the two possesses the character of
a false abstraction. Models of the process of the general and
the particular the development tendencies within society,
such as those leading to concentration, over-accumulation
and crisis. Empirical sociology realized long ago what it
forfeited in specific content through a statistical generalization. Something decisive about the general is frequently ap-
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mankind and does not exist here and now under existing
conditions. It is certainly the case that what one person
can understand can potentially be understood by another,
for in the interpreter [der Verstehende] that whole is operative through which generality is also posited. Yet in order
to realize this possibility, it is not sufficient to appeal to
the intellect of others as they are, nor even to education.
Probably a change in the whole would be requiredthat
whole which today, in terms of its own law, deforms rather
than develops awareness. The postulate of simplicity harmonizes with such a repressive disposition. Since it is incapable of any mental operations other than those which, for
all their perfection, proceed mechanically, this disposition
is even [43/44] proud of its intellectual honesty. Involuntarily it denies the complicated nature of precisely those social
relations which are indicated by such currently overworked
terms as alienation, reification, functionality and structure.
The logical method of reduction to elements, from which
the social is constructed, virtually eliminates objective contradictions. A secret agreement exists between the praise
for simple life and the anti-intellectual preference for the
simple as what is attainable by thought. This tendency prescribes simplicity for thought. Social scientific knowledge,
however, which expresses the complex nature of the process
of production and distribution, is apparently more fruitful
than the dissection into separate elements of production by
means of surveys on factories, individual companies, individual workers and the like. It is also more fruitful than
reduction to the general concept of such elements which,
for their part, only attain their importance in the more complex structural context. In order to know what a worker is
one must know what capitalist society is; conversely, the latter is surely no 'more elementary' than are the workers. If
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subordinate's arrogance [45/46] as mere art. [52] The analyses micrologically attained by Kraus, are by no means
so 'unconnected' with science as would be acceptable to
the latter. More specifically, his language-analytical theses on the mentality of the commercial travellerof the
future office workermust, as a neo-barbaric norm, concur with those aspects of Weber's theory of the dawning of
bureaucratic domination which are relevant to the sociology of education. In addition, Kraus' analyses also concur
with the decline of education explained by Weber's theory.
The strict relation of Kraus' analyses to language and their
objectivity lead them beyond the promptly and automatically recorded fortuitousness of merely subjective forms
of reaction. The analyses extrapolate from the individual
phenomena a whole which comparative generalization cannot master, and which is co-experienced as pre-existent in
the approach adopted in Kraus' analysis. His work may
not be scientific but a discipline which lay claim to scientific status would have to emulate it. Freud's theory in
the phase of its diffusion, was ostracized by Kraus. Nevertheless, and despite Freud's own positivistic mentality,
his theory ran as counter to established science as Kraus'
own work. Since it was developed on the basis of a relatively small number of individual cases, according to the
scientific system of rules, it would be judged to be a false
generalization from the first to the last statement. [46/47]
But without its productivity for the understanding of social modes of behaviour and, in particular, the understanding of the 'cement' of society, one could not imagine what
might possibly be registered as actual progress of sociology over recent decades. Freud's theory which, for reasons of a complex nature, prompted established science to
shrug its shouldersand psychiatry has still not grown out
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of this habitprovided intra-scientifically practicable hypotheses for the explanation of what otherwise cannot be
explained; namely, that the overwhelming majority of human beings tolerate relations of domination, identify themselves with them and are motivated towards irrational attitudes by themattitudes whose contradiction with the simplest interests of their self-preservation is obvious. But one
must doubt whether the transformation of psycho-analysis
into hypotheses does justice to its specific type of knowledge. Its utilization in survey procedures takes place at
the expense of the immersion in detail to which it owes
its wealth of new societal knowledge, even if it placed its
hopes in general law-like regularities in accordance with
the model of traditional theory.
Albert seems to be well disposed towards such models.
[53] But what is actually at issue in the controversy is unfortunately disguised in his concept of testability in principle.
If a sociological theorist repeatedly observes on the posters
of New York subway stations that one of the dazzling white
teeth of an advertising beauty is blacked out then he will
infer, for example, that the glamour of the culture industry,
as a mere substitute satisfaction through which the spectator pre-consciously feels himself to be deceived, simultaneously arouses aggression in the latter. In terms of the
epistemological principle Freud constructed his theorems
in a similar manner. It is very difficult to test such extrapolations empirically, unless one were to light upon particularly ingenious experiments. Such observations can, however, crystallize into social-psychological thought structures
which, in a different context and condensed into 'items',
lend themselves to questionnaire and clinical methods. But
if, on the other hand, the positivists insist that the dialecticians, unlike themselves, are unable to cite any binding
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on jazz, even if the latter were based upon solid protocol statements such as the original comments of those randomly sampled and interviewed. Presumably one could
only decide whether the juxtaposition of positions and criteria was quite irreconcilable after a concentrated attempt
had been made to realize theorems of this type in empirical
research projects. Up till now, this has hardly interested social research, although the possible gain in cogent insight
can scarcely be denied. Without indulging in a shoddy
compromise one can readily detect possible meaning criteria for such interpretations. This is exemplified in extrapolations from the technological analysis of a phenomenon
of mass culturethis is the point of the theory of the jazz
subjector the capacity to combine [48/49] theorems with
other phenomena closer to the usual criteria: phenomena
such as the eccentric clown and certain older types of film.
In any case, what is implied by such a thesis as that of
the jazz subject, in his capacity as the latent embodiment
of this type of popular music, is intelligible even if it is
neither verified nor falsified by the reactions of the jazz listeners questioned. Subjective reactions by no means need
to coincide with the determinable content of cultural phenomena which provoke a reaction. The moments which
motivate the ideal construction of a jazz subject must be adduced. No matter how inadequately, this was attempted in
the above-mentioned article on jazz. As an evident meaning
criterium there emerges the question whether, and to what
extent, a theorem illuminates questions which would otherwise remain obscure and whether, through this theorem,
diverse aspects of the same phenomenon are mutually elucidated. The construction can fall back upon far-reaching
societal experiences, such as that of the integration of society in its monopolistic phase at the expense of the virtually
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powerless individuals and by means of them. Hertha Herzog, in a later study of the 'soap operas' popular at that time
on American radioradio series for housewivesapplied
the formula closely related to jazz theory of 'getting into
trouble and getting out of it', to such programmes. This
study took the form of a content analysis, empirical in terms
of the usual criteria, and achieved analogous results. The
positivists themselves must state whether the internal positivistic extension of the so-called verifiability criterion makes
room for the above-cited models, in that it does not restrict
itself to observations requiring verification, but rather includes statements for which any pre-conditions for their
verification can be created at all, [54] or whether the all
too indirect possibility of verification of these statementsa
possibility burdened down by additional 'variables'as usual
renders them unacceptable.
It ought to be the task of sociology to analyse which
problems can be dealt with adequately by means of an empirical approach and which problems cannot be analysed
in this manner without forfeiting some degree of meaning. A strictly a priori judgment on this question cannot be
made. One can presume that a gap exists between empirical
research actually carried out and positivist [49/50] methodology. Even in the form of 'analytical philosophy', the latter,
until now, has contributed little that is positive to sociological research, and the reason for this is probably that, in
research, interest in the object (Sache) has, in fact, asserted
itselfsometimes through crudely pragmatistic considerationsagainst methodological obsessions. Living science
must be rescued from the philosophy which, having been
culled from it, holds it in tutelage. One should simply ask
oneself whether, for all its faults, the F-scale of The Authoritarian Personalitya study which operated with empirical
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diversity of possible concretizations. Moreover, one is surprised by the language-philosophical apriorism as Wittgenstein's thesis. Knowledge as free from prejudice of positivism requires would have to confront states of affairs that,
in themselves, are anything but clear and are, in fact, confused. There is no guarantee that they can be expressed
clearly. The desire to do so, or rather the desire that expression must do strict justice to the object, is legitimate.
But this can only be satisfied gradually, and not with the
immediacy expected of language only by a view alien to it,
unless one dogmatically regards the priority of the instrument of knowledge, even up to the subject-object relation,
as prestabilizeda standpoint emanating from Descartes'
theory of theclara et distincta perceptio. Just as it is certain
that the object of sociology, contemporary society, is structured, so there is no doubt that, in its immanent claim to
rationality, it possesses incompatible characteristics. These
possibly give rise to the effort to conceptualize, in a clear
manner, what is not clearbut this cannot be made into a
criterion for the object itself. Wittgenstein would have been
the last to overlook the unfathomable; namely, whether the
conceptualization of something which is, for its part, unclear can ever be clear of itself. In social science, new experiences which are only just developing completely mock the
criterion of clarity. If one were to measure them here and
now against this criterion, then the tentatively developing
experience would not be permitted to become active at all.
Clarity is a moment in the process of knowledge, but it does
not exhaust this process. Wittgenstein's formulation closes
its own horizon against expressing mediately, in a complex
manner, and in constellations, what cannot be expressed
clearly and immediately. In this respect, his own behaviour
was far more flexible than his pronouncements. For in-
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used in surveys in political sociology. As preliminary material, the answers are certainly 'true' and, despite their reference to subjective opinions, they are themselves a part of
social objectivity to which opinions themselves belong. The
people sampled have affirmed this, or put a cross against
this and nothing else. On the other hand, however, in the
context of the questionnaires, the answers are frequently
inconsistent and contradictory; on an abstract level, they
might be pro-democratic whilst, with regard to concrete
'items', they are anti-democratic. Hence sociology cannot
be satisfied with the data, but rather it must attempt to reveal the derivation of the contradictions; empirical research
proceeds accordingly. When viewed subjectively, the philosophy of science's ab ovo scorn for such considerations
common in science, presents the dialectical critique with its
point of attack. The positivists have never wholly shaken off
the latent anti-intellectualism which was already present in
Hume's dogmatic degradation of ideas to mere copies of
impressions. For them thought is nothing more than reconstruction [Nachvolkzug]; anything beyond this is an evil.
Undoubtedly, such a disguised anti-intellectualism, with its
unintended political overtones, increases the influence of
the positivist doctrine. Amongst its followers, there is one
particular type who distinguishes himself both through the
lack of a reflective dimension, and through resentment towards those intellectual modes of behaviour which essentially operate within such a dimension.
Positivism internalizes the constraints exercised upon thought
by a totally socialized society in order that thought shall
function in society. It internalizes these constraints so that
they become an intellectual outlook. Positivism is the puritanism of knowledge. [60] What puritanism achieves in
the moral sphere is, under [55/56] positivism, sublimated
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legitimate form of experience. The immanency of the system, which virtually isolates itself, neither tolerates anything qualitatively different that might be experienced, nor
does it enable the human subjects adapted to it to gain
unregimented experience. The state of universal mediation and reification of all the relations between human beings sabotages the objective possibility of specific experience of the objectcan this world be experienced at all as
something living?together with the anthropological capacity for this. Schelsky rightly called the concept of unregimented experience one of the central points of controversy between dialecticians and positivists. The regimented
[57/58] experience prescribed by positivism nullifies experience itself and, in its intention, eliminates the experiencing
subject. The correlate of indifference towards the object is
the abolition of the subject, without whose spontaneous receptivity, however, nothing objective emerges. As a social
phenomenon, positivism is geared to the human type that
is devoid of experience and continuity, and it encourages
the latterlike Babbittto see himself as the crown of creation. The appeal of positivism must surely be, sought in
its a priori adaptation to this type. In addition, there is its
pseudo-radicalism which makes a clean sweep without attacking anything substantially, and which deals with every
substantially radical thought by denouncing it as mythology, as ideology and outdated. Reified consciousness automatically turns upon every thought which has not been
covered in advance by facts and figures, with the objection:
'where is the evidence?'. The vulgar-empirical praxis of concept-free social science, which usually takes no notice of analytical philosophy, betrays something about the latter. Positivism is the spirit of the age, analogous to the mentality
of jazz fans. Similar, too, is the attraction it holds for young
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be one of the tasks of scientific criticism to point out confusions of value and to separate purely scientific value problems of truth, of relevance, simplicity, and so forth, from extra-scientific problems', [62] takes back to some extent, what
he originally permits. The problem of this dichotomy can
actually be traced in concrete terms to the social sciences.
If one applies value freedom as vigorously as Max Weber
did on public occasionsbut not always in his textsthen
sociological studies can easily violate the criterion of relevance, which Popper after all includes. If the sociology of
art seeks to brush aside the question of the quality of works
whose effects it studies, then it fails to apprehend such relevant complexes as that of manipulation through the consciousness industry, the truth or falsity content of 'stimuli'
to which a random sample of people is exposed, and ultimately the determinate insight into ideology as societally
false consciousness. A sociology of art, unable or unwilling
to distinguish between the quality of an honest and significant work and that of a kitsch product, calculated in terms
of its influence, forfeits not only the critical function it seeks
to exercise, but also the knowledge of such faits sociaux as
the autonomy or heteronomy of intellectual works, which
depends upon their social location and determines their
social influence. If this is ignored, then we are left with
the empty remains of a 'head count'at most, mathematically perfectedof likes and dislikes, of no consequence
for the social significance of the registered likes and dislikes. The critique of the evaluative procedure of the social
sciences should not be refuted, nor should, for instance, the
entological theory of value of Scheler's middle period be
restored as a norm for the social sciences.The dichotomy
between value and value freedom, and not the one or the
other, is untenable. If Popper concedes that the scientistic
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in fact, question-forms (Fragegestalten) of reality, and formally they do not differ so greatly from Popper's concept
of a problem. For instance, as long as the forces of production are not sufficient to satisfy the primitive needs of
all, one cannot declare, in abstract terms, as a value that all
human beings must have something to eat. But if there
is still starvation in a society in which hunger could be
avoided here and now in view of the available and potential
wealth of goods, then this demands the abolition of hunger
through a change in the relations of production. This demand arises from the situation, from its analysis in all its
dimensions, independently of the generality and necessity
of a notion of value. The values onto which this demand,
arising from the situation, is projected are the poor and
largely distorted copy of this demand. The mediating category is immanent critique. It contains the moment of value
freedom in the form of its undogmatic reason, succinctly
expressed in the confrontation between what a society appears to be and what it is. The value moment, however,
lives in the practical challenge which must be construed
from the situation; to fulfil this task, however, one requires
a theory of society. The false chorismos of value freedom
and value reveals itself to be the same as that of theory and
practice. Society, if it is understood as the functional context of human self-preservation, 'means' this: namely, that
it aims objectively at a reproduction of its life which is consonant with the state of its powers. Otherwise, every societal arrangement even societalization itselfin the simplist
cognitive sense is absurd. As soon as it were no longer actually retarded by societal or scientistic authoritative orders,
the subjective reason of the ends-means relation would be
transformed into objective reason, which is contained in
the axiological moment as a moment of knowledge itself.
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dangered by such reification is persuaded to become a theory of the object while the object itself is so hardened that
it recurs in the theoryprovided that the theory merely 'reflects'as its dogma. If society, a functional and not a substantial concept, remains hierarchically above all individual
phenomena in an apparently objective manner, then even
dialectical sociology cannot ignore the aspect of their reified
nature. Otherwise it distorts that which is decisive, namely,
the relationships of domination. Even Durkheim's concept
of the collective consciousness, which so obviously reifies
mental phenomena, derives its truth content from the constraint exerted by societal [63/64] mores. But this constraint
ought, in turn, to be derived from the relationships of domination in the real life process, and not accepted as an ultimate pregiven or as a thing [Sache]. Perhaps, in primitive
societies, the lack of food necessitates organizational modes
of constraint which recur in situations of scarcity in supposedly mature societies where such situations are caused by
the relations of production and are consequently unnecessary, The question which comes first, the socially necessary
separation of physical and mental labour or the usurpatory
privilege of the medicine man resembles the debate over the
chicken and the egg. In any case, the shaman an requires
ideology and without him it would not be possible. For the
sake of sacrosanct theory one cannot exorcise the possibility that social constraint might be an animal or biological
inheritance. The inescapable spell of the animal world is reproduced in the brutal domination of a society, still caught
up in natural history. But one should not apologetically
conclude from this that constraint is immutable. Ultimately
it is positivism's most profound moment of trutheven if
it is one against which positivism rebels as it does against
the word which holds it in its spellthat the facts, that
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mean and strive after such diverse things that the consensus remains a faade covering the antagonisms. A continuation of the controversy would surely have to make visible
those underlying antagonisms, which have by no means
been fully articulated as yet. It could often be observed
in the history of philosophy that doctrines which consider
themselves to be the true representation of another diverge
because of the climate of the intellectual context right up
to the last detail. The relationship of Fichte to Kant would
provide [66/67] the most striking example. In sociology
matters are no different; no matter whether sociology as
a science has to maintain society in its particular functioning form, as was the tradition from Comte to Parsons, or
whether sociology strives for the change of society's basic
structures as a result of societal experience, this is determined down to the last category by the theory of science
and therefore can scarcely be decided in terms of the theory of science. It is not even the immediate relationship to
praxis which is decisive; but rather what role one accords
science in the life of the mind and ultimately in reality. Divergencies here are not those of world view. They have their
rightful place in logical and epistemological questions, in
the interpretation of contradiction and non-contradiction,
of essence and appearance, of observation and interpretation. Dialectics remains intransigent in the dispute since
it believes that it continues to reflect beyond the point at
which its opponents break off, namely before the unquestioned authority of the institution of science.
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1.1
a section
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2
TEST CHAPTER
a section
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tique senectus et netus et malesuada fames ac turpis egestas. Mauris ut leo. Cras viverra metus rhoncus sem. Nulla
et lectus vestibulum urna fringilla ultrices. Phasellus eu
tellus sit amet tortor gravida placerat. Integer sapien est, iaculis in, pretium quis, viverra ac, nunc. Praesent eget sem
vel leo ultrices bibendum. Aenean faucibus. Morbi dolor
nulla, malesuada eu, pulvinar at, mollis ac, nulla. Curabitur auctor semper nulla. Donec varius orci eget risus.
Duis nibh mi, congue eu, accumsan eleifend, sagittis quis,
diam. Duis eget orci sit amet orci dignissim rutrum.
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Part II
APPENDIX
A
APPENDIX CHAPTER
a section
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vehicula augue eu neque. Pellentesque habitant morbi tristique senectus et netus et malesuada fames ac turpis egestas. Mauris ut leo. Cras viverra metus rhoncus sem. Nulla
et lectus vestibulum urna fringilla ultrices. Phasellus eu
tellus sit amet tortor gravida placerat. Integer sapien est, iaculis in, pretium quis, viverra ac, nunc. Praesent eget sem
vel leo ultrices bibendum. Aenean faucibus. Morbi dolor
nulla, malesuada eu, pulvinar at, mollis ac, nulla. Curabitur auctor semper nulla. Donec varius orci eget risus.
Duis nibh mi, congue eu, accumsan eleifend, sagittis quis,
diam. Duis eget orci sit amet orci dignissim rutrum.
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