A questão agrária acompanha a história do país, marca a base da organização da sociedade brasileira e permanece distante de ser resolvida. Tendo como pano de fundo essa questão, vários movimentos sociais surgiram ao longo da história, inclusive aquele que é considerado hoje o mais importante e vigoroso movimento social que luta pela transformação da sociedade: o Movimento dos Trabalhadores Rurais Sem-Terra (MST). Neste trabalho, pretendemos observar as relações que se estabelecem dentro do movimento social, em sua atuação concreta em um assentamento de reforma agrária, analisando os aspectos que contribuem e os que atrapalham o desenvolvimento de práticas emancipatórias e a construção de uma nova sociedade, utilizando para isso a psicologia social de T.W. Adorno. Como metodologia de pesquisa, optamos por uma abordagem qualitativa, um estudo de caso. Os dados indicam que frente à totalidade reinante nesta sociedade, o MST se constitui em uma possibilidade de que os indivíduos tenham uma experiência (Erfahrung), ou seja, que se coloquem de uma maneira reflexiva frente ao mundo administrado, que tenham uma possibilidade de desenvolvimento do pensamento não tutelado e questionador, ao mesmo tempo em que criam um conteúdo coletivo e um significado partilhado para suas ações. Por outro lado, com a entrada da lógica da mercadoria e do princípio do equivalente no assentamento, a vivência (Erlebnis) tende a tomar o lugar da experiência (Erfahrung), e os indivíduos tendem a voltar a se adaptar ao mundo administrado, o que causa uma série de rompimentos e desencontros. Isso, somado ao ingresso dos agentes estatais no assentamento, faz com que o MST passe a ter dificuldade de manter sua influência junto aos assentados, o que pode levá-lo a assumir uma postura que incentiva a adesão não refletida aos seus princípios e, portanto, remete ao pensamento em bloco, à mentalidade do ticket. Finalizamos salientando que para o MST continuar contribuindo para a emancipação dos sujeitos no assentamento, deve atentar para a importância da autodeterminação e da liberdade dos indivíduos, problematizando o já dado, explicitando as contradições e fomentando a construção de espaços coletivos que contribuam com o esclarecimento, com a autonomia. / The property of the land question is a permanent issue in the history of the country. It characterizes the basis of the organization of the Brazilian society, and remains as an issue far from being solved. Having this question as a background, several social movements have emerged. Among them, there is one which today is considered the most important and vigorous social movement struggling for a change in society; that is the Landless Rural Workers Movement (Movimento dos Trabalhadores Rurais Sem-Terra MST). This study attempts to observe the relations that are established within the social movement, in its concrete action in a land reform settlement. It will also analyze the different aspects that contribute or hinder the development of their emancipation and the construction of a new society. This study is based on the social psychology theories of Theodor Wiesengrund Adorno. As a methodology of research, a qualitative approach and case study were used. All informations, gathered through interviews and practical observation, indicate that in relation to the reigning totality in this society, the MST has become a possibility in which the individuals may have a experience (Erfahrung). This is to say, that these individuals assumed a reflective position in relation to the administered world, and that they had the possibility of developing their own thinking and questioning. At the same time, they created a collective content and a shared meaning for their activities. On the other hand, with the upcoming of the logic of merchandise and the equivalent principle in the settlement, the apprehension of reality (Erlebnis) tends to take the place of experience (Erfahrung) and the individuals tend to go back and adapt themselves to the administered world. This fact causes a series of misunderstanding and ruptures. In addition, the participation of government representatives in this new reality of the settlement, causes problems to the MST. The Movement has difficulties in keeping its influence on the settler. Such a situation may take the MST to assume a position which leads to non-reflective actions not in agreement with its principles, and therefore leads to mass thinking, the so-called ballot mentality. To finish up, the study emphasizes that the MST should continue to contribute towards the emancipation of the individual in the settlement; it should ponder the importance of autodetermination and freedom, pointing out the real cause of problems; it should explain all contradictions; and it should motivate the construction of collective spaces which will contribute to enlightenment, and lead to more autonomy.

Theodor Adorno’s view of Arnold Schoenberg can be seen in light of his criticism of Immanuel Kant. Critiquing Kant’s concept of Enlightenment and his dualist philosophy, Adorno also critiques common misconceptions about Kant's work in bourgeois society. Similarly, in Schoenberg's oeuvre Adorno finds radical musical creation but also a reversion to formulaic composition in its reception by Richard Hill among others. In both Kant and Schoenberg, Adorno identifies a tripartite movement: (1) A radical work (philosophical or musical) is created by a member of bourgeois society. (2) The work adopts the function of a societal critique. (3) However, bourgeois society is incapable of understanding the work as critique and erases its radical nature. Seen in light of Adorno's thought, the thesis explores the transactional nature of idea production and reception in society.

As Written presents an investigation of selected literary configurations of musical ineffability in the nineteenth and twentieth centuries. By putting literary parables into constellation with media technologies and texts from philosophy, critical theory, aesthetics, and media theory, the dissertation seeks to better understand the ways in which literature engages, discloses, disrupts, and determines musical discourse at times of aesthetic, political, and technological shift. The dissertation begins by establishing the “cryptographic” ineffable that emerges in early German Romanticism through readings of Novalis. These readings suggest this formulation of ineffability to arise out of an instrumentalization of instrumental music that emphasizes the symbolic relations of musical notation over music’s sound—this in service of a literary and philosophical project that strives to transcend its own medial and epistemological limits. Subsequent chapters will analyze alternative configurations of ineffability in writings by Richard Wagner, Theodor Adorno, Thomas Mann, and Helmut Lachenmann, but vestiges of this “originary” Romantic configuration will remain. Indeed, while the literary texts analyzed in these later chapters will respond to the medial, technical, and technological developments of their historical contexts, more than merely disclosing discursive formulations of musical ineffability, they, like Novalis’ Heinrich von Ofterdingen, will be shown to enact these formulations in forms of linguistic, sonic, and material absence through their complex narratologies and poetologies. How, this dissertation will ask, might literature’s ability to accommodate changing contexts in these configurations ultimately suggest musical ineffability as a conduit through which a music-discursive tradition that emerges in literature around 1800 is able to preserve itself into the twentieth century?

This dissertation examines the writings of three seminal twentieth century thinkers, Hans-Georg Gadamer, Theodor W. Adorno, and Jacques Derrida, through the lens of their encounter with the post-Shoah poetry of Paul Celan. These thinkers are associated with influential, competing movements in twentieth century literary theory: philosophical hermeneutics, critical theory, and deconstruction. The three philosophers have disparate biographies and political orientations, yet each championed the ambiguity of literary language as a bulwark against the problematic, even violent, certainties of quotidian language. Additionally, each of them regarded Celan as an exemplar of a salutary literary ambivalence. This project clarifies how the critics’ approaches to literature, honed through consideration of a survivor-poet, represent an attempt to come to terms with the catastrophic violence of the Holocaust. While perceptive in their readings of Celan’s poetry, each sought to secure trans-historical insights into the nature of human language, a task that risks effacing the ‘real’ historical and experiential specificity of Celan’s writing. Celan readings are thus a case study for understanding philosophical contemporaries’ treatment of literary texts and their relationship to contemporaneous history. By looking at these varied theorists in tandem and by showing how Celan’s poetry both informs and resists their ideas, this dissertation cultivates a method of reading that is adaptable and not beholden to one tradition. Treating what the thinkers neglect, new readings emerge that explore Celan’s allusions to the Hebrew Bible, Jewish ritual, and antisemitism. Celan’s poetry animates multiple, conflicting interpretive traditions, yet questions, in its testimonial character, the adequacy of a theoretical approach to literature.

Diploma thesis Sociology and Existentialism. Question of "Purpose" from an Existentialist Viewpoint deals with the problem of aim and purpose of sociology. First we want to doubt what we grasp as nonproblematic reception of attitudes on what sociology actually is, which is to be found especially in common sociological discourse. We want to accomplish this by challenging sociology to defend itself against what existentialism perceives as ultimate concern of human beings and by suggesting that in order to comply with this challenge sociology should become religious in Tillich's and Fromm's sense. Second we aim to conceptualize what purposeful sociology would mean and analyze how sociology has been loosing purpose. Third we aim to hint at what sociology should do in order to stay purposeful.

Die Dissertationsschrift befasst sich mit drei der einflussreichsten Altertumswissenschaftler ihrer Zeit: Johann Joachim Winckelmann (1717-1768), Theodor Mommsen (1817-1903) und Helmut Berve (1896-1979). Alle drei prägten durch ihre Werke die Arbeit von Generationen von Historikern nach ihnen und alle drei verbindet eine gemeinsame Wirkungsstätte: Sachsen. Doch während die Werke Winckelmanns, Mommsens und Berves hinreichend rezipiert wurden, fand das Umfeld, in welchem sie sich bewegten, in der Wissenschaftsgeschichte bislang wenig oder gar keine Beachtung. Gleichwohl ist die Frage nach dem Einfluss, welche spezifischen Charakteristika der Umgebung, der politischen Situation oder der jeweiligen Kulturepoche auf die Sichtweise des Historikers auf seinen Untersuchungsgegenstand ausüben, von fundamentaler Bedeutung, will man eine vielfach eingeforderte Historisierung herbeiführen. Diese Einflüsse und Wechselwirkungen zu untersuchen hat die vorliegende Arbeit zum Ziel. Die Analyse der herangezogenen Quellen greift auf drei unterschiedliche methodische Ansätze zurück, die für den Kontext dieser geschichtswissenschaftlichen Fragestellung adaptiert werden: die Diskursanalyse Michel Foucaults, der Ansatz Hartmut Böhmes zur Untersuchung der Transformationsgeschichte sowie der historischen Netzwerkanalyse. Die Ergebnisse zeigen, dass das soziale Umfeld einen großen Einfluss auf die Arbeit von Historikern ausübt. Außerdem hat sich gezeigt, dass die weltanschaulichen Einstellungen, die politischen Überzeugungen und die sexuelle Orientierung einen weit massiveren und vor allem unmittelbareren Einfluss auf die inhaltliche Arbeit von Historikern ausüben können. Alle drei in der vorliegenden Dissertation untersuchten Historiker nutzten die Geschichtsschreibung als Mittel zum Zweck der Beschwörung eines von ihnen idealisierten Gesellschaftsmodelles.

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La presente tesis toma como punto de partida un desafío planteado por Theodor Adorno, el cual sugiere que una investigación teórico-crítica capaz de romper con el velo ideológico del capitalismo tardío tendría no solo que interrogar a la normalidad imperante, sino también exponer que dicha concepción social de lo normal y de lo saludable se encuentra en el origen mismo de la enfermedad de la época. En efecto, ¿cómo entender la idea de que la salud es constitutiva de lo socialmente patológico?, ¿cómo reconstruir, hoy en día, esta interrelación contradictoria entre salud y patología social? Frente al énfasis que el debate contemporáneo en Teoría Crítica le ha otorgado al concepto de patologías sociales y, asimismo, frente a la ausencia de una teorización efectiva del concepto de salud social, mi tesis sostiene que, para abordar el desafío de Adorno, la crítica de las patologías sociales tiene que realizarse al mismo tiempo como una crítica de la salud social. Así pues, mi objetivo consiste en delinear una vía de investigación posible para reconstruir, teorizar e incluso problematizar la interrelación contradictoria que Adorno acusa entre lo socialmente saludable y lo socialmente patológico. Para ello, en el primer capítulo elaboro una reconstrucción del concepto de patologías sociales en tanto bloqueos ideológicos de segundo orden que distorsionan la relación de los individuos con sus propias experiencias de sufrimiento social. En el segundo capítulo, examino las implicancias de una crítica de las patologías sociales en términos de una crítica de la privatización del sufrimiento y de la normalidad enferma, así como de la tendencia contemporánea de los actores sociales por desarrollar respuestas adaptativas individuales a las condiciones estructurales que se encuentran detrás de sus experiencias de sufrimiento. En el tercer capítulo, esbozo de manera tentativa una crítica de la salud social desde una reconstrucción histórica de los conceptos de normalidad, salud y normatividad.

À travers l'examen de plusieurs critiques de la raison instrumentale, ce mémoire cherchera à déterminer s'il en est une qui soit le mieux à même de répondre de la complexité de la société occidentale moderne. Tout d'abord, la problématique sera introduite avec la lecture de Max Weber proposée par Jürgen Habermas. Il sera question chez Weber du phénomène de la rationalisation de la société. Partant de l'évidence que la sphère cognitive-instrumentale de la raison s'impose fortement dans la modernité, notamment par le complexe monétaire-bureaucratique, il s'agira d'expliquer, en revenant sur le processus historique du désenchantement du monde, comment la rationalité par rapport à une fin a-t-elle pu devenir aussi dominante dans nos institutions sociales? Ensuite, la critique de la réification de Max Horkheimer et Theodor W. Adorno sera abordée. Elle voudra montrer que la raison est totalitaire dans son essence; la raison a toujours produit de la domination et de la violence dans tous ses rapports: à la nature, à la société et à la subjectivité. Depuis le tout premier mot de l'homme, mana, jusqu'à l'Aufklärung en passant par le mythe, la raison est totalitaire. Enfin, Jürgen Habermas proposera un changement de paradigme qui, selon lui, est nécessaire pour dépasser le concept de raison réduit à son seul potentiel cognitif-instrumental. C'est dans le paradigme du langage que Habermas trouvera les ressources manquantes pour saisir le riche potentiel de la rationalité communicationnelle. Puis, grâce à ce nouveau paradigme, il pourra adéquatement conceptualiser les deux niveaux qui composent la société moderne: le système et le monde vécu. C'est seulement après avoir considéré l'importance du rôle que joue le système pour la reproduction matérielle et le monde vécu pour l'intercompréhension que Habermas abordera la colonisation systémique du monde vécu, une critique de la raison instrumentale nuancée et représentative de l'ambivalence qui caractérise la société moderne.