Changing function of theories of ideology (II) – Slower transformation in the superstructure; ‘cultural lag’ – Apologetic tendencies of civil society – The truth moment of empirical sociology – Organized science and the independence of thought – The possibility of a theory of contemporary society (I) – The irrational character of capitalist society
LECTURE 1 10 May 1960
Ladies and gentlemen,
This series of lectures was announced under the title of ‘Philosophy and Sociology’, and the title itself might give rise to misunderstandings for those of you who are just beginning your studies. I think it is my duty, therefore, to try and clear up such misunderstandings – such potential misunderstandings – here at the start. Since the person who is speaking to you right now occupies a position specifically designated as that of Professor of Philosophy and Sociology,1 some of you might just expect that I should really try – like one of those clumsy and silly protagonists you hear about in fairy tales – to instruct you in philosophy and sociology with a single blow, so that you could somehow pick up both these fields in two hours of lectures a week throughout the semester. But such a thing, of course, is out of the question. It is not feasible in this series of lectures for me even to give you what would generally be called an introduction to philosophy or an introduction to sociology. What I would like to do, by contrast, and in accordance with my overall theoretical conception, is to offer you, with reference to a quite specific point, a kind of model for thinking. For what I should like to unfold for you here is something about the conflict, the problematic, that has historically prevailed in the relation between the two fields of philosophy and sociology, and which is becoming even stronger at the present time, and indeed from both of the sides involved. I should also like to try and explain, for those of you who happen to come from either one field or the other, something about the problem involved in the way these two disciplines have come to be so personally united, as it were, in the case of both Herr Horkheimer2 and myself, here at this university, even though, according to a very widely shared preconception on both sides, they are actually incompatible and have nothing to do with each other. Thus I would like, from a quite specific, critical, and decisive point of view, to shed some light on these two fields; and this, so I believe, will bring us right to a problem, a central one, that is of considerable relevance both philosophically and sociologically speaking, a problem that neither of these disciplines is able to evade. I am talking about the problem of the idea of truth, on the one hand, and the idea that knowledge is essentially determined by social factors, on the other. And I believe that, by starting from this single and central problem, it then becomes possible to shed some further light on the particular fields of philosophy and sociology; thus from this quite specific and expressly chosen perspective you may also – if it is not too presumptuous to expect this – gain a certain point of entry to both fields at once, and, above all, from each of these sides – I must really emphasize this – you may then be able to disabuse yourselves of the prejudice or preconception that, with philosophy and sociology, we are essentially dealing with two at least disparate, if not downright irreconcilable, spheres of thought.
The pressing need for such reflections lies in the fact, on the one hand, that we constantly come across philosophers who react rather naively to the kind of philosophy that seems interested predominantly in social problems by saying: ‘Yes, but there must still be something like a philosophy which is right!’ The idea of being ‘right’ that is at work here is generally taken over without further ado from a very specific and, I have to say right away, limited notion or conception of philosophy; what is understood specifically by philosophy here is the realm of that which immutably persists, of the purely intellectual or spiritual, of the truth that is detached from all human factors or conditions, even though we do not even bother to ask whether the philosophical tradition itself actually corresponds to this concept of philosophy, let alone to raise the more urgent and more radical question of whether, from the substantive point of view, philosophy should submit to this concept of the supposedly correct or ‘right’ philosophy, a philosophy that we could perhaps best define as one in which absolutely nothing happens that essentially concerns us. On the other hand, we find in the field of sociology that many people, and specifically very many young people, who take up this discipline effectively do so because – as we know from America – this is a promising, evolving, and increasingly popular field of study that also offers all sorts of potential applications across a range of professional contexts. In other words, people believe that they can thereby acquire a number of specific skills and forms of expertise, if I may put it that way, which may bring them academic distinction, or fame, or money, or perhaps just a secure professional position – all fine things in their way which, heaven knows, I certainly do not disdain, and which I would certainly not wish to discourage you from pursuing.3 But, in thinking
