In their Dialectic of Enlightenment, Horkheimer and Adorno set out to "explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism." Philosophy teacher Tom Donovan (PhD UCRiverside) offers a fresh reading of that classic text showing that it is first and foremost a critique of the metaphysical urge. Describing our world of "stupid consumption, mindless entertainment, and perverted games and relationships" he notes, "these sorts of games have no end game, as fantasy spectators never really win, and yet they don’t see it because they are too busy watching the other lose. This is the secret of class society. As long as there is someone below you, then lack of reconciliation doesn’t hurt so badly." Citing the Super Bowl, Clippers owner Donald Sterling, basketball players like LeBron James, plus the Kardashians, mega churches, and comedians like Jon Stewart, Donovan gives us a new understanding of our age and how the broken threads that are today’s Capitalism, religion, and sports contribute to unraveling the fabric of Modernity. Against readings that claim that Dialectic of Enlightenment is a simple critique of instrumental reason that ultimately undermines rationality itself, Dr. Donovan argues that the real critique is aimed at the metaphysical urge itself. As such, rationality itself is not the target of attack nor is the notion of enlightenment. Taking Adorno's and Horkheimer's example of the Marquis de Sade, the author observes, "…Sade can only find pleasure in domination. The fear of the outside has morphed into fear of a reconciled world, fear of a world where everyone treats each other as ends in themselves. A society like this can tolerate porn but not socialism, a society like this won’t miss the ice-caps but wouldn't miss the Super Bowl, a society like this lets civilization sink into barbarism so long as they can watch The Bachelor. Stylistically this book attempts to rationally mimic the fragmentary nature of Dialectic of Enlightenment so that through form and content the argument of the book will emerge dialectically. Readers will see that Dialectic of Enlightenment actually offers a positive conception of enlightenment and a philosophical instance of the use of dialectics. The book is for readers interested in critiques of capitalism and religion, and sports in America, as well as Marxism and Critical Theory. It will intrigue academics interested in the Frankfurt School and the idea of the "Metaphysical Urge."

A major study of modern culture, Dialectic of Enlightenment for many years led an underground existence among the homeless Left of the German Federal Republic until its definitive publication in West Germany in 1969. Originally composed by its two distinguished authors during their Californian exile in 1944, the book can stand as a monument of classic German progressive social theory in the twentieth century.>

Could it be that atheism and belief in God are both forms of avoidance behavior? It's easier to focus on belief than it is to take up a new practice of living. Perhaps both are ideological distractions that mystify the nature of reality and what knowledge is. What if we admit that we are neither believers nor atheists: Does that mean we're nothing?Philosophy aims to help us understand the world without appealing to something beyond. It's considered to be rooted in the search for eternal truths, and when the truth is unclear, philosophy is expected to embrace modesty and have a willingness to say I don't know. Rejecting the false dialectic of God/atheism will help us recognize that the world is our construction and our responsibility so long as we are here.Drawing on Georg Luk�cs and Max Horkheimer, the author argues that belief in God and atheism are both ideological distractions. They are both forms of immaturity that can only be transcended through action. The real good news is that we can do away with belief in the supernatural, but it will take more than non-belief; it will take philosophical action.He takes us on a journey through our philosophical practices to purge ourselves of mystified notions. The journey is long, but at least the path is strewn with the charm of Socrates, Descartes, Marx, and Sartre.In short, Prof. Donovan says, Nothing exists but this world, our world... Nothing is beyond God and atheism. Why not become nothing? Make yourself and those who matter proud.

In this book, Horkheimer surveys and demonstrates the gradual ascendancy of Reason in Western philosophy, its eventual total application to all spheres of life, and what he considers its present reified domination.

Written from the contrasting yet complementary perspectives of sociology and philosophy, this book explores the far-reaching ethical consequences of the runaway commodification of sport, focusing on those instances where commodification gives rise to morally undesirable consequences. The authors consider three main areas of concern for participators and observers alike: the corrosion of the core meanings and values of sport, the increasing elitism of access to sporting commodities, and the undermining of social conditions that support sporting communities. Unique in its focus on the ethical dimension of the powerful economics of today’s sport, this book will be of interest, not only to those in the fields of sports studies and ethics of sport, but also to academics, researchers and students in philosophy of morality, sociology, and the ethics of globalization as viewed through the ultimate globalized phenomenon of modern sport.

Sport and Modern Social Theorists is an innovative and exciting new collection. The chapters are written by leading social analysts of sport from across the world, and examine the contributions of major social theorists towards our critical understanding of modern sport. Social theorists under critical examination include Marx, Weber, Durkheim, Adorno, Gramsci, Habermas, Merton, C.Wright Mills, Goffman, Giddens, Elias, Bourdieu and Foucault. This book will appeal to students and scholars of sport studies, cultural studies, modern social theory, and to social scientists generally.

This important new book from one of the world's leading sociologists of sport weaves together social theory, history and political economy to provide a highly original analysis of the complex relationship between sport and modernity. Incorporating a powerful set of theoretical insights from traditions and thinkers ranging from classical Marxism and the Frankfurt School to Foucault and Bourdieu, Gruneau analyzes the emergence of "sport" as a distinctive field of practice in western societies. Examining subjects including the legacy of Greek and Roman antiquity, representations of sport in nineteenth-century England, Nazism, and modern "mega-events" such as the Olympics and the World Cup, he seeks to show how sport developed into an arena which articulated competing understandings of the kinds of people, bodies and practices best suited to the modern western world. This book thereby explores with brio and sophistication how the ever-changing economic, social, and political relations of modernity have been produced and reproduced, and sometimes also opposed and escaped, through sport, from the Enlightenment to the rise of neoliberalism, as well as examining how the study of exercise, athletics, the body, and the spectacle of sport can deepen our understanding of the nature of modernity. It will be essential reading for students and scholars of the sociology and history of sport, sociology of culture, cultural history, and cultural studies.

This book examines the political debates over the access to live telecasts of sport in the digital broadcasting era. It outlines the broad theoretical debates, political positions and policy calculations over the provision of live, free-to-air telecasts of sport as a right of cultural citizenship. In so doing, the book provides a number of comparative case studies that explore these debates and issues in various global spaces.

Across the modern political spectrum, left-wing and right-wing political theorists have invested sport with ideological significance. That significance, however, varies distinctively and characteristically with the ideology—a phenomenon John Hoberman terms "ideological differentiation." Taking this phenomenon as its point of departure, this provocative work interprets the major sport ideologies of the twentieth century as distinct expressions of political doctrine. Hoberman argues that a political ideology's interpretation of sport is shaped in part by the value it assigns to work and play as modes of experience; the political anthropologies of right and left can be distinguished by examining their resistance to—or affinity for—sportive imagery of their leaders and of the state itself; there exists a fascist temperament that shows an affinity to athleticism and the sphere of the body that is not shared by the left. Tracing modern sport ideology back to its premodern antecedents, Hoberman examines the interpretations of sport that have been promulgated by European political intellectuals, such as cultural conservatives and contemporary neo-Marxists, and by the official ideologists of Nazi Germany, the Soviet Union, the German Democratic Republic, and China before and after Mao. As a form of mass theater, sport can advertise any ideology. But the deeper relationship between sport and political ideology has never before been explored wth such vigor. Presenting the first general theory of sport and political ideology to appear in any language, Hoberman's groundbreaking work is a unique and invaluable contribution to the intellectual and political history of sport in the twentieth century.