Titlebook: Critical Theory and the Thought of Andrew Feenberg; Darrell P. Arnold,Andreas Michel Book 2017 The Editor(s) (if applicable) and The Autho

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Philosophy of Praxis or Philosophical Anthropology? Andrew Feenberg and Axel Honneth on Lukács’s The after a period of partial eclipse, the relevant discussion seems to have acquired new impetus due to the theoretical interventions of Andrew Feenberg and Axel Honneth. This chapter examines their respective efforts to update the Lukácsian concept and seeks to determine which one could be considered

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Gegenständlichkeit—From Marx to Lukács and Back Againlosophy cannot be understood without reflecting on the historically rich network between phenomenology, Neo-Kantianism, and social theory. Moreover, in contradistinction to many contemporary critical theorists, Feenberg, following Lukács, is not hostile to epistemological and ontological questions i

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Feenberg, Rationality and Isolationge. Why or how the social practices involved appear this way is explained in terms of their apparent rationality. While Feenberg does more than most critical theorists to elaborate the conception of rationality involved, the account he gives, in terms of particular resemblances to science, seems at

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Transforming Dystopia with Democracy: The Technical Code and the Critical Theory of Technologyamifications of that process should be understood. It focuses on Andrew Feenberg’s idea of a technical code, which is a key concept in his thesis that technology design and use are always political. The idea of the technical code explains how nontechnical meanings and values get inscribed in technol

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Andrew Feenberg’s Ecological Modernismf Robyn Eckersley and John Dryzek, who, also both inspired by Frankfurt School Critical Theory, develop a critical political ecology. In this chapter, I outline Feenberg’s position and suggest that his views would be complimented and productively expanded by integrating insights, among others, from

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Future Questions: Democracy and the New Converging TechnologiesThis is so because Heidegger conceives of the .-. (as event of Being or .) affecting all aspects of society, rather than ., as the real-life interests of capitalism (calculation, profitability). And it is for this reason that Heidegger cannot distinguish between beneficial and negative effects of te

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