In the
humanities and
social sciences,
critical theory is the examination and critique of
society and
literature, drawing from knowledge across social science and humanities disciplines. The term has two quite different meanings with different origins and histories, one originating in
social theory and the other in
literary criticism. Though until recently these two meanings had little to do with each other, since the 1970s there has been some overlap between these disciplines. This has led to "critical theory" becoming an umbrella term for an array of theories in English-speaking
academia. This article focuses primarily on the differences and similarities between the two senses of the term
critical theory.
The first meaning of the term critical theory was that defined by Max Horkheimer of the Frankfurt School of social science in his 1937 essay Traditional and Critical Theory: Critical theory is a social theory oriented toward critiquing and changing society as a whole, in contrast to traditional theory oriented only to understanding or explaining it. Horkheimer wanted to distinguish critical theory as a radical, emancipatory form of Marxian theory, critiquing both the model of science put forward by logical positivism and what he and his colleagues saw as the covert positivism and authoritarianism of orthodox Marxism and communism. Core concepts are: (1) That critical social theory should be directed at the totality of society in its historical specificity (i.e. how it came to be configured at a specific point in time), and (2) That Critical Theory should improve understanding of society by integrating all the major social sciences, including economics, sociology, history, political science, anthropology, and psychology. Although this conception of critical theory originated with the Frankfurt School, it also prevails among other recent social scientists, such as Pierre Bourdieu, Louis Althusser and arguably Michel Foucault and Bryan Reynolds, as well as certain feminist theorists and social scientists.
The Praxis school was a Marxist humanist philosophical movement. It originated in Zagreb and Belgrade in the SFR Yugoslavia, during the 1960s that in many ways closely linked to Frankfurt School and Critical theory. Prominent figures among the school's founders include Gajo Petrović and Milan Kangrga of Zagreb and Mihailo Marković of Belgrade. From 1964 to 1974 they published the Marxist journal Praxis, which was renowned as one of the leading international journals in Marxist theory.
This version of "critical" theory derives from Kant's (18th-Century) and Marx's (19th Century) use of the term "critique", as in Kant's Critique of Pure Reason and Marx's concept that his work Das Kapital (Capital) forms a "critique of political economy". For Kant's transcendental idealism, "critique" means examining and establishing the limits of the validity of a faculty, type, or body of knowledge, especially through accounting for the limitations imposed by the fundamental, irreducible concepts in use in that knowledge system. Early on, Kant's notion associated critique with the disestablishment of false, unprovable, or dogmatic philosophical, social, and political beliefs, because Kant's critique of reason involved the critique of dogmatic theological and metaphysical ideas and was intertwined with the enhancement of ethical autonomy and the Enlightenment critique of superstition and irrational authority. Marx explicitly developed this notion into the critique of ideology and linked it with the practice of social revolution, as in the famous 11th of his "Theses on Feuerbach," "Philosophers have only interpreted the world in certain ways; the point is to change it".[1]
In the 1960s, Jürgen Habermas raised the epistemological discussion to a new level in his Knowledge and Human Interests, by identifying critical knowledge as based on principles that differentiated it either from the natural sciences or the humanities, through its orientation to self-reflection and emancipation.
The term critical theory, in the sociological or philosophical and non-literary sense, now loosely groups all sorts of work, including that of the Frankfurt School, Michel Foucault, Pierre Bourdieu, disability studies and feminist theory, that has in common the critique of domination, an emancipatory interest, and the fusion of social/cultural analysis, explanation, and interpretation with social/cultural critique.
The second meaning of critical theory is that of theory used in literary criticism ("critical theory") and in the analysis and understanding of literature. This is discussed in greater detail under literary theory. This form of critical theory is not necessarily oriented toward radical social change or even toward the analysis of society, but instead specializes on the analysis of texts and text-like phenomena. It originated among literary scholars and in the discipline of literature in the 1960s and 1970s, and has really only come into broad use since the 1980s, especially as theory used in literary studies has increasingly been influenced by European philosophy and social theory and become thereby more "theoretical".
This version of "critical" theory derives from the notion of literary criticism as establishing and enhancing the understanding and evaluation of literature in the search for truth. Some consider literary theory merely an aesthetic concern, as articulated, for example, in Joseph Addison's notion of a critic as one who helps understand and interpret literary works: "A true critic ought to dwell rather upon excellencies than imperfections, to discover the concealed beauties of a writer, and communicate to the world such things as are worth their observation."[2] This notion of criticism ultimately goes back to Aristotle's Poetics as a theory of literature.
This meaning of "critical theory" originated entirely within the humanities. There are works of literary critical theory that show no awareness of the sociological version of critical theory.
