Just some notes before I return this to the library:

"The scholar and his science are incorporated into the apparatus of society; his achievements are a factor in the conservation and continuous renewal of the existing state of affairs, no matter what fine names he gives to what he does." [a:Max Horkheimer|49074|Max Horkheimer|http://photo.goodreads.com/authors/1238170521p2/49074.jpg], [b:Critical Theory|441562|Critical Theory|Max Horkheimer|http://photo.goodreads.com/books/1174799934s/441562.jpg|430351], p.196/Kellner p.45

In a synchronic sense Critical Theory uses "totalizing concepts" to accurately represent the "totalizing capitalist society" which imposes certain ways of thinking and behaving in every realm of human experience. In a diachronic sense, it must account for the historical stages through which capitalism has passed and will pass through from which socialism might emerge. (p.47-8)

"[T]he theory never aims simply at an increase in knowledge as such. Its goal is man's emancipation from slavery." Horkheimer, [b:Critical Theory|441562|Critical Theory|Max Horkheimer|http://photo.goodreads.com/books/1174799934s/441562.jpg|430351], p.245/Kellner p.49

"Lukács suggests that natural science 'distills "pure" facts and places them in the relevent context by means of observation, abstraction, and experiment', and that it is precisely the 'social structure of capitalism which encourages such views'. In producing commodities for the sake of their exchange value and in the exchange relationships which permeate bourgeious society, there is abstraction from qualitative needs, values and uses.... [Capitalism] thus constitutes science as a tool of its interests." Kellner p.94 (Nested quotes from [a:Lukács|3008441|Georg Lukács|http://www.goodreads.com/assets/nophoto/nophoto-U-50x66.jpg], [b:History and Class Consciousness|189598|History and Class Consciousness Studies in Marxist Dialectics|Georg Lukaes|http://photo.goodreads.com/books/1172549650s/189598.jpg|183295], pp.95-6)

"Humans pay for the increase of their power with alienation from that over which they exercise their power. Enlightenment behaves toward things as a dictator toward men. He knows them in so far as he can manipulate them." Horkheimer and [a:Theodor Adorno|94301|Theodor W. Adorno|http://photo.goodreads.com/authors/1261108912p2/94301.jpg], [b:Dialectic of Enlightenment|85812|Dialectic of Enlightenment Philosophical Fragments|Max Horkheimer|http://photo.goodreads.com/books/1171062603s/85812.jpg|1035334], p.9/Kellner p.95

As opposed to objective reason, for Horkheimer, subjective reason "is essentially concerned with means and ends, with the adequacy of procedures for purposes more or less taken for granted and supposedly self-explanatory. It attaches little importance to the question whether the purposes as such are reasonable. If it concers itself at all with ends, it takes for granted that they too are reasonable in the subjective sense, i.e. that they serve the subject's interest in relation to self-preservation." Horkheimer, [b:Eclipse of Reason|441559|Eclipse of Reason|Max Horkheimer|http://photo.goodreads.com/books/1174799933s/441559.jpg|430348], pp.3-4/Kellner p.101-2

"Adorno believes that there is a rudimentary 'dialectic of women' in Veblen's analysis, which presents women both as relatively independent of the economic system, and thus free from the 'predatory spirit', and as potentially conservative by virtue of exclusion from the production process and the public sphere." Kellner p.149 (on [a:Thorstein Veblen|95261|Thorstein Veblen|http://photo.goodreads.com/authors/1218010885p2/95261.jpg]'s [b:Theory of the Leisure Class|164019|The Theory of the Leisure Class (Modern Library Classics)|Thorstein Veblen|http://photo.goodreads.com/books/1172330188s/164019.jpg|290377])

"Advertising is a waste of resources, talent and time, and a rational society would limit advertising to providing consumer information." Kellner p.165

According to [a:Habermas|31386|Jürgen Habermas|http://photo.goodreads.com/authors/1257210329p2/31386.jpg]'s theory of legitimation crisis, crises of late capitalism will come from a failure of the "cultural sphere" to instill sufficient motivation in individuals to carry out the tasks the system requires (work, for instance). (p.199) Habermas thinks these "social crises" are the new vulnerability, distinguishing them from the "system crises" of the now-surpassed liberal capitalism. (p.197) More pressing crises than these to me, however, are the inevitable limits to growth imposed on any economy by the finite resources on the planet--the consequences of which are not considered in Marx's original scheme or Habermas's updated version. ( )