Adorno is one of the most charismatic thinkers in philosophical history. The bald-headed professor in horn-rimmed glasses gave our modern civilization a fatal diagnosis - perhaps the most fatal one conceivable: we may have raised ourselves through science, capitalism and techniques of state administration to the position of masters over Nature and brought this latter under our control; but we have, precisely thereby, also enslaved ourselves. We have become in the end manipulated victims of the mass consumer society that we ourselves created. All our lives are lived in delusions whose shell we cannot penetrate. "Wrong life cannot be lived rightly": this famous dictum of Adorno's symbolizes, still today, modern Man's uncertainties and contradictions. On the one hand we Westerners enjoy, thanks to capitalism, unprecedented medical and technical blessings; on the other, we feel we're losing ourselves, becoming slaves. Many people sell their labour-power all day and then spend the evening in front of the TV which dangles before them a happy and adventurous world that is long since lost to them. Are we all completely manipulated? Has the Enlightenment project of freeing Man, through reason and science, from superstition really, as Adorno claims, turned into its opposite? Is he right in thinking that science itself is leading us into the danger of a new barbarism? Adorno gives extremely exciting and original answers to these questions. The book "Adorno in 60 Minutes" explains, step by step, his main works, aided in this by over 50 direct quotations from them. In the last chapter "Of What Use is Adorno's Discovery for Us Today?" it is shown what burning relevance his Critical Theory has for the personal life of every one of us today. The book is published as part of the popular series "Great Thinkers in 60 Minutes".

"Great Thinkers in 60 Minutes Volume 5" comprises the five books "Adorno in 60 Minutes", "Habermas in 60 Minutes", "Foucault in 60 Minutes", "Rawls in 60 Minutes", and "Popper in 60 Minutes". Each short study sums up the key idea at the heart of each respective thinker and asks the question: "Of what use is this key idea to us today?" But above all the philosophers get to speak for themselves. Their most important statements are prominently presented, as direct quotations, in speech balloons with appropriate graphics, with exact indication of the source of each quote in the author's works. This light-hearted but nonetheless scholarly precise rendering of the ideas of each thinker makes it easy for the reader to acquaint him- or herself with the great questions of our lives. Because every philosopher who has achieved global fame has posed the "question of meaning": what is it that holds, at the most essential level, the world together? For Adorno it is the dialectical development of civilization from the Stone Age up to capitalism along with the alienation of Man from Nature that goes with it. Habermas, by contrast, sees in this historical process of development the chance to gradually improve society through the emancipatory power of language in communicative action. Foucault remains sceptical here and reveals to us the rigid structures in which we, as modern individuals, are trapped. Rawls develops a complex and compelling procedure for the creation of an ideally just state of affairs. Popper, finally, establishes a quite new theory of science whereby every scientific truth has only a provisional character so that it must eventually be relieved and replaced by better truths. In other words, the meaning of the world and thus of our own lives remains, among philosophers, a topic of great controversy. One thing, though, is sure: each of these five thinkers struck, from his own perspective, one brilliant spark out of that complex crystal that is the truth.

Karl Popper (1902-1994) is one of the great thinkers of the modern age. He developed his key idea, the "open society" already at age 17. Popper at the time believed passionately in Newton's theory of gravitation, by which the science of the day explained the motion of all bodies on earth and in the heavens. But during the great eclipse of 1919 observations were made that confirmed for the first time Einstein's theory of relativity. The London Times wrote: "Scientific Revolution; New Theory of the Universe; Newton's Conception Overthrown." If this is so, concluded Popper, and if a genius like Newton can prove to have been wrong and his knowledge, after two hundred years, can be replaced by a better knowledge, then perhaps there are no such things as truths "true once and for all". It was at this point that he developed his brilliant key idea: "Scientific knowledge is not knowledge; it is only conjectural knowledge." Every scientific theory must count as "true" only for so long as it cannot be refuted by some counter-example or replaced by a better theory. And just for this reason modern society must always be open to critiques and new theories. This applies also, indeed quite especially, to politics. Instead of calling, like Plato, for an ideal state, or pursuing, like Marx and Hegel, "totalitarian" philosophical-historical goals, the scientific method of trial and error must also be applied to politics. Was Popper right? Is all our knowledge merely conjectural knowledge resting on trial and error? And did Plato, Hegel and Marx really pave the way for totalitarianism? Is what we need to improve society really rather the method of "hard science"? Can we solve our problems using Popper's "piecemeal social technology"? Popper gives clear and unmistakable answers. The book appears as part of the popular series "Great Thinkers in 60 Minutes".

John Rawls's masterpiece A Theory of Justice was discussed all over the world already during the author's lifetime. Its very title is provocative since it is generally believed that there can be no general theory of justice: what is just for one man is unjust for another. But Rawls succeeds nonetheless in giving a definition of a just society. To do this he develops a brilliant procedure: choice from behind a "veil of ignorance". If we are to choose, absolutely fairly and objectively, how property, income and education are to be justly distributed, then the people choosing must not know in advance whether, in the society they choose, they will be rich or poor, male or female, worker or employer, educated or uneducated, talented or untalented. Because a rich man is likely to find great differences in wealth just, a poor man unjust. Only a "veil of ignorance", says Rawls, "forces each to take the welfare of others into account". Such a choice "behind a veil" could, of course, never actually take place. But if it did, says Rawls, then it would produce the only two perfectly just principles of justice that can be applied to a society: the equality principle and the "difference principle". By these the quality of every modern society can be measured. What do these principles mean in detail? And can the same thought-experiment work in other contexts? If, for example, we did not know whether, in a future society, we would be humans or animals, would we then choose a vegetarian society? Rawls surely sets off, with his Theory of Justice, a whole firework display of ground-breaking new ideas. This introduction to Rawls appears as part of the popular series "Great Thinkers in 60 Minutes".

Already as a student Hegel was often reprimanded for excessive drinking and gambling and he is surely one of the most unconventional – today, one might say “coolest” – thinkers of all time. He is sometimes mockingly accused of having been drunk when he hit on his key idea of a “World Spirit”. Nevertheless, his philosophy remains fascinating and highly relevant even today. Hegel was the first philosopher to realize the full implications of the dimension of “becoming”. He can fairly be called the Charles Darwin of philosophy. Because for Hegel everything – literally everything – is in constant motion. Human life has as much the character of a process as do Nature and History. A human being comes into the world as a tiny baby and becomes a child, an adolescent and finally an adult. Likewise, human history marches onward from small beginnings. One epoch follows another. The expression “spirit of the times” that we use so casually today is in fact one we owe to Hegel’s great discovery that every epoch possesses a specific spirit that completely permeates it. This “spirit of the age” – or, as Hegel also called it, “World Spirit” – manifests itself in all the ideas held by this age’s people regarding morality, justice, art, music and architecture. But Hegel says more. A second contention central to his great philosophical discovery was that these different epochs and their “spirits” do not follow one another merely randomly and by chance but rather obey a logical principle of movement: the so-called “dialectic”. The pendulum of history swings, “dialectically”, first in one direction, then in the other. But human history is nonetheless steering its way, slowly but unstoppably, toward a great final goal. The book Hegel in 60 Minutes explains, using the best quotations from Hegel’s work and many examples, how this “dialectic”, and thus the motor of human history, is argued by him to function. Many books claim to clearly explain the ideas of the notoriously difficult philosopher Hegel. But this one really does this. All the exciting questions raised by Hegel’s fascinating philosophical vision are all answered here: at what point do we reach “the end of History”? Are we only spectators of this History, or actors in it? Who or what is the “World Spirit”? What is the meaning of life? Of what use is Hegel’s discovery to us today? The book forms part of the popular series Great Thinkers in 60 Minutes.

Sartre is surely one of the most important philosophers of the 20th Century. His “philosophy of existence” influenced not just academic debate but the whole of Western civilization, especially European youth. In France, from the end of WW2 on into the 1960s, a certain “youth culture” milieu composed of secondary school and university students and young artists and intellectuals proclaimed their “existential” attitude to life by wearing the black clothes and horn-rimmed glasses that Sartre was seen to wear in so many photos from the period. The motto of these “existentialists” ran: ‘do not let anyone else tell you how you are to live’. They advocated a frank and intensive style of life, both as regards friendships and love affairs and political commitments. Sartre was the great philosopher of freedom. No other philosopher has so strongly emphasized the freedom of the human will. And because Man is free he must make something out of his life and lives as he believes it right to live, if necessary contrary to existing social rules and traditions. Sartre, for example, opposed many of his country’s wars, fought for a more just society, launched many petitions, and carried on a so-called “open relationship” with his lifelong companion Simone de Beauvoir. In his principal work Being and Nothingness Sartre also became one of the first philosophers to explore the nature of “love”. How does love actually work? What does it mean to lead a free and self-determined life? How free are we? The book Sartre in 60 Minutes explains the most important of Sartre’s theses in a clear and comprehensible way, keeping close to Sartre’s own text and including over fifty selected passages from his work and focussing on the central theme of his ideas about freedom and the structure of inter-human relations. In the chapter on “what use Sartre’s discovery is to us today” it is then shown how important Sartre’s thoughts still are for our personal lives and for the society of the 21st Century. The book forms part of the popular series Great Thinkers in 60 Minutes.

The Viennese physician and psychoanalyst Sigmund Freud moved from hypnotizing his patients to interpreting their dreams and discovered thereby the hitherto unexplored dimension of the unconscious mind. Each of us, argued Freud, has hidden wishes, desires, and drives which influence our actions below the level of our awareness. A great role is played here, already from childhood on, by sexual desire and pleasure. The nursing infant still lives entirely by the “pleasure principle”, taking everything into his mouth, crying when he wants something, and laughing when he is satisfied. But he must soon learn to obey the rules set by his parents, teachers and society in general. The infantile “pleasure principle” is brutally superseded by the “reality principle”. This is an experience we all must undergo. But it is also one which sometimes leads to grievances and traumatization, as do other aspects of the development of our sexuality and of our relationships. Freud was a doctor and practiced a revolutionary method of treatment: psychoanalysis. He was the first to discover that the way people experience their own lives is often to be traced back to experiences which cannot, indeed, be altered but can be emotionally re-evaluated. Furthermore, Freud impressively explains how our “psychical apparatus” functions day to day and how we process in every second, with lightning speed, our drives, thoughts and perceptions. It was with good reason that the readers of the New York Times voted Freud the most important thinker of the 20th Century. The small book Freud in 60 Minutes explains Freud’s new and revolutionary perspective on human life step by step, by means of many examples and over forty quotes from Freud’s own works. Because all the key components of his theory – from the “oral stage”, the Oedipus Complex, the conflict of the drives, sublimation, repression, resistance, symptom-formation, transference, right on to the therapy itself – interlock with one another. In the second part of the book it is asked: “Of what use is Freud’s discovery to us today?” It is astounding how important and helpful his insights can be for forming and directing our own lives, provided they are applied rightly. The book forms part of the popular series Great Thinkers in 60 Minutes.