Horkheimer's book "The Dawn of Bourgeois Philosophy of History", on the occasion of his appointment as head of the Frankfurt Institute for Social Research (1930), was a laboratory that was introduced for the purpose of revealing " ...
Horkheimer's book "The Dawn of Bourgeois Philosophy of History", on the occasion of his appointment as head of the Frankfurt Institute for Social Research (1930), was a laboratory that was introduced for the purpose of revealing "critical theory" at the time of its production. In this book, Horkheimer discusses Machiavelli, Hobbes, prominent utopians of the Renaissance, Vico and Hegel. At the end of this critical path, it becomes clear that the way to the truth is part of the truth. Horkheimer, as he moves away from neutral historiography and an attempt to reduce sociology, "cannot approach a historical subject unless he deals with it as an individual essence (monad)" (Walter Benjamin). Philosophy cannot be conceived as a reductive ideology. In "Philosophy of Bourgeois History in Sepideh Daman", Sepideh Daman, in addition to exposing political instrumentalization and politics as a technique of dominating humans, in continuation of the western program to dominate nature, presents a plan of the critical history of political reason which is inseparable from the emergence of the state. gives This book is a call to action and is a source of unity and strength. Horkheimer, meanwhile, does not shy away from warning about the "humility of thought" and the persistence of democratic idealism while fighting metaphysics and existentialism. "He who preaches patience in the face of suffering and death should not forget that the collective patience that stands against the historical flow is the basic reason for the 'necessity to wait'."
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