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The wide-ranging work of Rahel Jaeggi, a leading voice of the new generation of critical theorists, demonstrates how core concepts and methodological approaches in the tradition of the Frankfurt School can be updated, stripped of their dubious metaphysical baggage, and made fruitful for critical theory in the twenty-first century. In this thorough introduction to Jaeggi’s work for English-speaking audiences, scholars assess and critique her efforts to revitalize critical theory.Jaeggi’s innovative work reclaims key concepts of Hegelian-Marxist social philosophy and reads them through the lens of such thinkers as Adorno, Heidegger, and Dewey, while simultaneously putting them into dialogue with contemporary analytic philosophy. Structured for classroom use, this critical introduction to Rahel Jaeggi is an insightful and generative confrontation with the most recent transformation of Frankfurt School–inspired social and philosophical critical theory. This volume features an essay by Jaeggi on moral progress and social change, essays by leading scholars engaging with her conceptual analysis of alienation and the critique of forms of life, and a Q&A between Jaeggi and volume coeditor Amy Allen. For scholars and students wishing to engage in the debate with key contemporary thinkers over the past, present, and future(s) of critical theory, this volume will be transformative.

The wide-ranging work of Rahel Jaeggi, a leading voice of the new generation of critical theorists, demonstrates how core concepts and methodological approaches in the tradition of the Frankfurt School can be updated, stripped of their dubious metaphysical baggage, and made fruitful for critical theory in the twenty-first century. In this thorough introduction to Jaeggi’s work for English-speaking audiences, scholars assess and critique her efforts to revitalize critical theory.Jaeggi’s innovative work reclaims key concepts of Hegelian-Marxist social philosophy and reads them through the lens of such thinkers as Adorno, Heidegger, and Dewey, while simultaneously putting them into dialogue with contemporary analytic philosophy. Structured for classroom use, this critical introduction to Rahel Jaeggi is an insightful and generative confrontation with the most recent transformation of Frankfurt School–inspired social and philosophical critical theory. This volume features an essay by Jaeggi on moral progress and social change, essays by leading scholars engaging with her conceptual analysis of alienation and the critique of forms of life, and a Q&A between Jaeggi and volume coeditor Amy Allen. For scholars and students wishing to engage in the debate with key contemporary thinkers over the past, present, and future(s) of critical theory, this volume will be transformative.

Neuware -»Mit diesem komplexen und zugleich wunderbar lesbaren Buch adressiert Rahel Jaeggi die Fortschrittsmüdigkeit unserer Zeit.« Frankfurter RundschauDie Abschaffung der Sklaverei, die Einführung sozialer Sicherungssysteme, die Sanktionierung von Vergewaltigung in der Ehe gelten gemeinhin als gesellschaftlicher Fortschritt - als ein Wandel zum Besseren. Dennoch hat die Idee einer generellen Fortschrittsbewegung ihren alten Glanz verloren, ja, sie ruft sogar Skepsis hervor. In aller Munde ist hingegen die Diagnose der Regression. Sie wird diversen Zeiterscheinungen gestellt, vom rechtsautoritären Populismus bis zur Demokratiemüdigkeit.Rahel Jaeggi verteidigt in ihrem Buch das Begriffspaar Fortschritt und Regression als unverzichtbares sozialphilosophisches Werkzeug für die Kritik unserer Zeit. Als fortschrittlich oder regressiv versteht sie nicht nur das Resultat, sondern vor allem die Gestalt gesellschaftlicher Transformationen selbst. Indem sie nach den Erfahrungsblockaden fragt, die regressiven Tendenzen Vorschub leisten, entwickelt sie einen Begriff des Fortschritts, der eurozentrische Verzerrungen ebenso vermeidet wie die Vorstellung einer zwangsläufigen Entwicklungstendenz. Fortschritt, so zeigt sie, ist nicht der Vorlauf zu einem bereits bekannten Ziel, sondern der nie abgeschlossene Prozess der Emanzipation. 252 pp. Deutsch

The Hegelian-Marxist idea of alienation fell out of favor after the postmetaphysical rejection of humanism and essentialist views of human nature. In this book Rahel Jaeggi draws on the Hegelian philosophical tradition, phenomenological analyses grounded in modern conceptions of agency, and recent work in the analytical tradition to reconceive alienation as the absence of a meaningful relationship to oneself and others, which manifests in feelings of helplessness and the despondent acceptance of ossified social roles and expectations.A revived approach to alienation helps critical social theory engage with phenomena such as meaninglessness, isolation, and indifference. By severing alienation's link to a problematic conception of human essence while retaining its social-philosophical content, Jaeggi provides resources for a renewed critique of social pathologies, a much-neglected concern in contemporary liberal political philosophy. Her work revisits the arguments of Rousseau, Hegel, Kierkegaard, and Heidegger, placing them in dialogue with Thomas Nagel, Bernard Williams, and Charles Taylor.

For many liberals, the question “Do others live rightly?” feels inappropriate. Liberalism seems to demand a follow-up question: “Who am I to judge?” Peaceful coexistence, in this view, is predicated on restraint from morally evaluating our peers. But Rahel Jaeggi sees the situation differently. Criticizing is not only valid but also useful, she argues. Moral judgment is no error; the error lies in how we go about judging.One way to judge is external, based on universal standards derived from ideas about God or human nature. The other is internal, relying on standards peculiar to a given society. Both approaches have serious flaws and detractors. In Critique of Forms of Life, Jaeggi offers a third way, which she calls “immanent” critique. Inspired by Hegelian social philosophy and engaged with Anglo-American theorists such as John Dewey, Michael Walzer, and Alasdair MacIntyre, immanent critique begins with the recognition that ways of life are inherently normative because they assert their own goodness and rightness. They also have a consistent purpose: to solve basic social problems and advance social goods, most of which are common across cultures. Jaeggi argues that we can judge the validity of a society’s moral claims by evaluating how well the society adapts to crisis―whether it is able to overcome contradictions that arise from within and continue to fulfill its purpose.Jaeggi enlivens her ideas through concrete, contemporary examples. Against both relativistic and absolutist accounts, she shows that rational social critique is possible.

The Hegelian-Marxist idea of alienation fell out of favor after the postmetaphysical rejection of humanism and essentialist views of human nature. In this book Rahel Jaeggi draws on the Hegelian philosophical tradition, phenomenological analyses grounded in modern conceptions of agency, and recent work in the analytical tradition to reconceive alienation as the absence of a meaningful relationship to oneself and others, which manifests in feelings of helplessness and the despondent acceptance of ossified social roles and expectations.A revived approach to alienation helps critical social theory engage with phenomena such as meaninglessness, isolation, and indifference. By severing alienation's link to a problematic conception of human essence while retaining its social-philosophical content, Jaeggi provides resources for a renewed critique of social pathologies, a much-neglected concern in contemporary liberal political philosophy. Her work revisits the arguments of Rousseau, Hegel, Kierkegaard, and Heidegger, placing them in dialogue with Thomas Nagel, Bernard Williams, and Charles Taylor.

Neuware -Worum handelt es sich eigentlich bei dieser eigenartigen Gesellschaftsform, die wir als »Kapitalismus« bezeichnen Nancy Fraser und Rahel Jaeggi stellen uns im so intensiven wie kontroversen Gespräch seine verschiedenen historischen Formen vor, die stets auf der Trennung von Ökonomie und Politik, Produktion und Reproduktion, menschlicher Gesellschaft und Natur beruhten. Dabei verwerfen sie althergebrachte Vorstellungen vom Wesen des Kapitalismus und wie dieser zu kritisieren sei. Stattdessen liefern sie präzise Diagnosen der gegenwärtigen Krisen und Aufstände und analysieren die Handlungsspielräume linker Politik. 329 pp. Deutsch

For many liberals, the question “Do others live rightly?” feels inappropriate. Liberalism seems to demand a follow-up question: “Who am I to judge?” Peaceful coexistence, in this view, is predicated on restraint from morally evaluating our peers. But Rahel Jaeggi sees the situation differently. Criticizing is not only valid but also useful, she argues. Moral judgment is no error; the error lies in how we go about judging.One way to judge is external, based on universal standards derived from ideas about God or human nature. The other is internal, relying on standards peculiar to a given society. Both approaches have serious flaws and detractors. In Critique of Forms of Life, Jaeggi offers a third way, which she calls “immanent” critique. Inspired by Hegelian social philosophy and engaged with Anglo-American theorists such as John Dewey, Michael Walzer, and Alasdair MacIntyre, immanent critique begins with the recognition that ways of life are inherently normative because they assert their own goodness and rightness. They also have a consistent purpose: to solve basic social problems and advance social goods, most of which are common across cultures. Jaeggi argues that we can judge the validity of a society’s moral claims by evaluating how well the society adapts to crisis―whether it is able to overcome contradictions that arise from within and continue to fulfill its purpose.Jaeggi enlivens her ideas through concrete, contemporary examples. Against both relativistic and absolutist accounts, she shows that rational social critique is possible.

In this important new book, Nancy Fraser and Rahel Jaeggi take a fresh look at the big questions surrounding the peculiar social form known as “capitalism,” upending many of our commonly held assumptions about what capitalism is and how to subject it to critique. They show how, throughout its history, various regimes of capitalism have relied on a series of institutional separations between economy and polity, production and social reproduction, and human and non-human nature, periodically readjusting the boundaries between these domains in response to crises and upheavals. They consider how these “boundary struggles” offer a key to understanding capitalism’s contradictions and the multiple forms of conflict to which it gives rise. What emerges is a renewed crisis critique of capitalism which puts our present conjuncture into broader perspective, along with sharp diagnoses of the recent resurgence of right-wing populism and what would be required of a viable Left alternative. This major new book by two leading critical theorists will be of great interest to anyone concerned with the nature and future of capitalism and with the key questions of progressive politics today.