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By Mildred K. Pope

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In 1956, Habermas moved to Frankfurt, to serve as Adorno’s academic assistant and to begin work on his “habilitation”, the booklength post-doctoral thesis required in Germany to enter the ranks of university professors. From the beginning of his Frankfurt stay, however, Habermas’s relations with Max Horkheimer were tense. Indeed, Horkheimer had strongly opposed Adorno’s invitation to Habermas to work at the Institute and in a strongly worded letter to his friend, 21 JÜRGEN HABERMAS: KEY CONCEPTS argued that the young Habermas was too radical, strongly influenced by Marx, to be a suitable Institute member.

Metaphysical philosophy is, in a sense, stuck in the past. Historical figures that count as metaphysical thinkers include Plato, Plotinus, Neo-Platonists, Augustine, Aquinas, Cusanus, Pico de Mirandola, Descartes, Spinoza, Leibniz, Kant, Fichte and Hegel. Against these, ancient materialism, scepticism, late-medieval nominalism and modern empiricism count as antimetaphysical countermovements (PMT: 29). 1 The term “postmetaphysical” might already strike one as misleading, particularly since there are many contemporary philosophers who consider themselves to be metaphysicians.

The institutions that the emancipatory interest gives rise to presented Habermas with a serious problem, however, since in some sense the identification of this third, openly normative and political interest was 24 H I S TO R I C A L A N D I N T E L L E C T UA L CO N T E X TS as aspirational as it was descriptive. Clearly Habermas could and did identify Marxist-inspired social criticism as a form of organized knowledge dedicated to revealing and overcoming modes of unnecessary domination, rather than control or understanding.

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