Critical Social Theory and the End of Work examines the development and sociological significance of the idea that work is being eliminated through the use of advanced production technology. Granter’s engagement with the work of key American and European figures such as Marx, Marcuse, Gorz, Habermas and Negri, focuses his arguments for the abolition of labour as a response to the current socio-historical changes affecting our work ethic and consumer ideology. By combining history of ideas with social theory, this book considers how the 'end of work' thesis has developed and has been critically implemented in the analysis of modern society. This book will appeal to scholars of sociology, history of ideas, social and cultural theory as well as those working in the fields of critical management and sociology of work.

From John Maynard Keynes’s prediction of a fifteen-hour workweek to present-day speculation about automation, we have not stopped forecasting the end of work. Critical theory and political philosophy have turned their attention away from the workplace to focus on other realms of domination and emancipation. But far from coming to an end, work continues to occupy a central place in our lives. This is not only because of the amount of time people spend on the job. Many of our deepest hopes and fears are bound up in our labor—what jobs we perform, how we relate to others, how we might flourish. The Return of Work in Critical Theory presents a bold new account of the human significance of work and the human costs of contemporary forms of work organization. A collaboration among experts in philosophy, social theory, and clinical psychology, it brings together empirical research with incisive analysis of the political stakes of contemporary work. The Return of Work in Critical Theory begins by looking in detail at the ways in which work today fails to meet our expectations. It then sketches a phenomenological description of work and examines the normative premises that underlie the experience of work. Finally, it puts forward a novel conception of work that can renew critical theory’s engagement with work and point toward possibilities for transformation. Inspired by Max Horkheimer’s vision of critical theory as empirically informed reflection on the sources of social suffering with emancipatory intent, The Return of Work in Critical Theory is a lucid diagnosis of the malaise and pathologies of contemporary work that proposes powerful remedies.

Critical Social Theory and the End of Work examines the development and sociological significance of the idea that work is being eliminated through the use of advanced production technology. Granter’s engagement with the work of key American and European figures such as Marx, Marcuse, Gorz, Habermas and Negri, focuses his arguments for the abolition of labour as a response to the current socio-historical changes affecting our work ethic and consumer ideology. By combining history of ideas with social theory, this book considers how the 'end of work' thesis has developed and has been critically implemented in the analysis of modern society. This book will appeal to scholars of sociology, history of ideas, social and cultural theory as well as those working in the fields of critical management and sociology of work.

In this accomplished, sophisticated and up-to-date account of the state of critical social theory today, Craig Browne explores the key concepts in critical theory (like critique, ideology, and alienation), and crucially, goes on to relate them to major contemporary developments such as globalization, social conflict and neo-liberal capitalism. Critical theory here is not solely the work of Adorno, Horkheimer, Marcuse and Habermas. The book begins with the Frankfurt School but uses this as a base to then explore more contemporary figures such as: Nancy Fraser Axel Honneth Luc Boltanski Cornelius Castoriadis Ulrich Beck Anthony Giddens Pierre Bourdieu Hannah Arendt A survey of critical social theory for our times, this is an essential guide for students wishing to grasp a critical understanding of social theory in the modern world.

This book, from one of international social work’s leading radical educators, provides a richly compelling argument for the profession to become more critical and dissenting. Addressing the troubled times in which we find ourselves, Garrett’s book examines a broad range of theoretical frameworks and draws on diverse writers, such as Marx, Foucault, Brown, Zuboff, Rancière, Wacquant, Arendt, Levinas, Fanon and Gramsci. The author’s panoramic vision encompasses Ireland, the United Kingdom, the United States, Algeria, Israel/Palestine and China. Timely, lively and accessible, this book speaks directly to some of the main preoccupations of our era. Readers will be encouraged to relate developments in social work to key themes circulating around migration, the threat of neo-fascism, surveillance culture, colonialism, the Black Lives Matter movement and the COVID-19 pandemic. Imbued with a sense of hope for a brighter future, this book encourages a new generation of social work students to recognise and examine the importance of critical theory for understanding the structural forces shaping their lives and the lives of those with whom they work and provide services. This book is vital, indispensable and essential reading for social work students and other readers, throughout the world, seeking to make the connection between social work, social theory and sociology. Paul Michael Garrett—probably the most important critical social work theorist in the English-speaking world—is a remarkable and very productive critical thinker. In this book he deals with issues of migration, the threat of neo-fascism, surveillance culture, colonialism, the Black Lives Matter movement, and the COVID-19 pandemic... Insightful and inspiring, thought-provoking and comprehensive in addressing timely critical issues for social work globally. (Filipe Duarte, International Journal of Social Welfare, 2021)

Throughout U.S. history, education policies, practices, and politics have been described and tested to yield empirical data, often with little attempt to place findings in a larger theoretical infrastructure that could provide them with increased explanatory, critical, or even liberatory power. This collection fills that void by taking the point of view that neither research nor theory alone is adequate to the task of social explanation. Instead, Jean Anyon and her collaborators argue that they imbricate and instantiate one another, forming and informing each other as the inquiry process unfolds.

While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School—Jürgen Habermas, Axel Honneth, and Rainer Forst—have defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures critical theory from within by dispensing with its progressive reading of history while retaining its notion of progress as a political imperative, so eloquently defended by Adorno. Critical theory, according to Allen, is the best resource we have for achieving emancipatory social goals. In reimagining a decolonized critical theory after the end of progress, she rescues it from oblivion and gives it a future.

The purpose of this series is to help make contemporary European philosophy intelligible to a wider audience in the English-speaking world, and to suggest its interest and importance in particular to those trained in analytical philosophy.

These essays, written in the 1930s and 1940s, represent a first selection in English from the major work of the founder of the famous Institute for Social Research in Frankfurt. Horkheimer's writings are essential to an understanding of the intellectual background of the New Left and the to much current social-philosophical thought, including the work of Herbert Marcuse. Apart from their historical significance and even from their scholarly eminence, these essays contain an immediate relevance only now becoming fully recognized.

In A Social Theory of Freedom, Mariam Thalos argues that the theory of human freedom should be a broadly social and political theory, rather than a theory that places itself in opposition to the issue of determinism. Thalos rejects the premise that a theory of freedom is fundamentally a theory of the metaphysics of constraint and, instead, lays out a political conception of freedom that is closely aligned with questions of social identity, self-development in contexts of intimate relationships, and social solidarity. Thalos argues that whether a person is free (in any context) depends upon a certain relationship of fit between that agent’s conception of themselves (both present and future), on the one hand, and the facts of their circumstances, on the other. Since relationships of fit are broadly logical, freedom is a logic—it is the logic of fit between one’s aspirations and one’s circumstances, what Thalos calls the logic of agency. The logic of agency, once fleshed out, becomes a broadly social and political theory that encompasses one’s self-conceptions as well as how these self-conceptions are generated, together with how they fit with the circumstances of one’s life. The theory of freedom proposed in this volume is fundamentally a political one.