Abstract

In 1807 Hegel published thePhenomenology of Spiritwhich calmly asserted that philosophy had, at long last, ceased to be merely the love of knowing and had finally consummated its lust for truth, giving birth to ‘strenge Wissenschaft’ in logic and the system (Hegel, 1807: 3). In 1944, Max Horkheimer and Theodor Adorno circulated mimeographed copies ofDialectic of Enlightenment, ominously asserting that the same process of reason's self-clarification which Hegel described brings us, not, as he claimed, to truth and freedom, but to barbarism. Somehow critical reflection's efforts to liberate humanity from superstition, darkness, and oppression has lead instead to Auschwitz.A crucial aspect of Horkheimer and Adorno's critique of enlightenment is the notion that enlightenment and its seeming antithesis, myth, are inextricably linked. In thePhenomenologyHegel had already investigated the underlying link between the rationality of the Enlightenment period and faith, its ostensible arational other, in Chapter VI. In various places Horkheimer and Adorno acknowledge the influence of Hegel, and they make suggestive passing references to thePhenomenology. Obviously, their connecting of enlightenment and myth bears more than a family resemblance to Hegel's pairing of enlightenment and faith. Just as Hegel disclosed that enlightenment and faith have more in common than usually thought, Horkheimer and Adorno aim to show that there is an important aspect of enlightenment already in myth and further, that enlightenment has itself fallen back into the essential features of myth it purports to be have overcome.