As I’ve pointed out here and here, Stanley Fish’s recent column over at The New York Times has been generating a lot of spiteful and misguided comments. Here’s what Fish had to say in response:
Just two points in response to readers’ questions. I do read all the comments. And I do not use words like “objective” or “impartial” or “neutral” or “disinterested” to describe what I try to do in these columns. All I’m saying is that analyzing arguments is a different project than taking positions on ethical, moral or political issues. Neither is objective; both involve opinions; the opinions are, however, about different things, in one case about the best thing to do or think; in the other, about whether the case made for thinking or doing something hangs together. It would be quite possible for me, or anyone else, to fault the arguments made in behalf of a policy or agenda and still support it. I am insisting on the distinction, but no claim to objectivity is involved – Stanley Fish
Here’s Fish in the column making a similar claim:
When I find an argument incoherent, it is not because I find the argument on the other side persuasive; although that is the assumption made by those who lambaste me for being a conservative or a liberal, a hopeless fuddyduddy or a corrosive postmodernist, and address me in the confidence that they know on what end of the ideological or moral spectrum I am to be found.
But, in fact, a reader of a typical “Think Again” column will have no idea at all where I stand on the issues that catch my attention, because at least for the length of the column (as opposed to real life, which is much longer), I am agnostic on those issues and interested only in the way they are playing out in our present cultural moment.
All of this talk about dis-interest, neutrality and objective judgments has gotten me thinking about the Frankfurt School and given my ongoing attempt to be more pretentious than resident OCD
fancy boy Mikhail Emelianov , I marched over to my bookshelf and dug up Horkheimer’s famous essay “Traditional and Critical Theory.”
While a direct line may be drawn from some of the successors of German Idealism, the Left Hegelians, for instance, of the mid-nineteenth century (and its most famous “member” Karl Marx) to the Frankfurt School, for what it’s worth, I think it is important to keep in mind that the historical separation from Kant and Hegel is filled most significantly by Shopenhauer, Nietzsche, Dilthey, Bergson, Weber and Husserl. In many ways the concerns of the so-called Left Hegelians, for instance, the integration of philosophy and social inquiry through a recasting of Hegelian dialectics to a more immanent or material bent centered on praxis, which had been eclipsed by a more “scientific” approach (both Marxist and otherwise) up until WWI, can be tied to the Frankfurt School (although perhaps after the emigration the FS may be construed as being closer to a more “transcendent” critique, dialectical criticism is in fact a shaky tension between the two). Continue reading