By John P. McCormick
During this first in-depth severe appraisal in English of the writings of Carl Schmitt, John McCormick has offered philosophers, historians, and political theorists with the main complete account of Schmitt's critique of liberalism on hand. He examines why know-how turns into a rallying cry for either correct- and left-wing intellectuals every now and then whilst liberalism appears to be like anachronistic, and exhibits the continuities among Weimar's ideological debates and people of our personal age.
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Additional info for Carl Schmitt's Critique of Liberalism: Against Politics as Technology (Modern European Philosophy)
He returned to serious considerations on Lukacs after the war; see Verfassungsrechtliche Aufsdtze aus den Jahren 1924-1954: Materialien zu einer Ver- fassungslehre (Berlin: Duncker 8c Humblot, 1958), pp. 425-6, 450. 18 On Schmitt's debt to Hegel or "Hegelian strategy," see Mehring, Pathetisches Denken. I focus more on this strategy as it was practiced in Weimar in particular rather than in nineteenth- and twentieth-century German philosophy, broadly conceived. Moreover, I do not immediately focus on the "antimarxism" of Schmitt's approach but rather initially on its similarities to Lukacs's particular Marxism.
See Lukacs's own work on the philosopher, The Young Hegel (1938), trans. R. : MIT Press, 1976); as well as his remarks on the Hegelian quality of History and Class Consciousness in the 1967 preface to the work. 19 See Schmitt "Die andere Hegel-Linie: Hans Freyer zum 70. Geburtstag," Christ und Welt 30 (Jul. 25, 1957). 20 To mention just a few recent works from the enormous literature on the "Weberian" framing of these questions, see Lawrence A. Scaff, Fleeing the Iron Cage: Culture, Politics and Modernity in the Thought of Max Weber (Berkeley: University of California Press, 1989); Gilbert G.
The first is dealt with in Chapter 1: The Marxian tradition of critical theory is most notably represented in the twenties and thirties by Georg Lukacs and his heirs in the Frankfurt Institute for Social Research, such as Max Horkheimer and T. W. Adorno. The second is detailed in Chapter 2: the more Nietzschean tradition referred to as "existentialism," which finds its most famous early-twentieth-century exponent in Martin Heidegger. I am not directly concerned with the question of whether Schmitt had been overtly influenced by, for instance, Capital or Beyond Good and Evil or had read the writings of his Frankfurt School or existentialist contemporaries.