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Works by C. Lenhardt

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Christian Lenhardt [11]Christian K. Lenhardt [2]C. Lenhardt [1]Corinna Lenhardt [1]
  1.  78
    Aesthetic Theory.Theodor W. Adorno,Gretel Adorno,Rolf Tiedemann &C. Lenhardt -1986 -Journal of Philosophy 83 (12):732-741.
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  2.  77
    (1 other version)A postscript to knowledge and human interests.Jürgen Habermas &Christian Lenhardt -1973 -Philosophy of the Social Sciences 3 (1):157-189.
  3. Moral Consciousness and Communicative Action. Studies in Contemporary German Thought.Jürgen Habermas,Christian Lenhardt &Shierry Weber Nicholsen -1995 -Journal of Speculative Philosophy 9 (1):74-77.
  4.  34
    Review symposium on Habermas : III—rise and fall of transcendental anthropology.Christian K. Lenhardt -1972 -Philosophy of the Social Sciences 2 (1):231-246.
  5. Rise and Fall of Transcendental Anthropology.Christian Lenhardt -1972 -Philosophy of the Social Sciences 2 (3):231.
  6.  32
    Review symposium on Habermas : I - Interest and objectivity.Nikolaus Lobkowicz,Fred R. Dallmayr,Christian K. Lenhardt,Melvyn Alan Hill &Christopher Nichols -1972 -Philosophy of the Social Sciences 2 (1):193-210.
  7.  33
    Anamnestic Solidarity: The Proletariat and its Manes.Christian Lenhardt -1975 -Telos: Critical Theory of the Contemporary 1975 (25):133-154.
  8.  28
    Critical notice.Christian Lenhardt -1974 -Canadian Journal of Philosophy 3 (3):485-493.
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  9.  45
    III Die gesellschaftliche Orientierung des wissenschaftlichen Fortschritts Starnberger Studien I.Christian Lenhardt -1981 -Philosophy of the Social Sciences 11 (4):509-513.
  10.  11
    Magic and domination.Christian Lenhardt -1975 - In Alkis Kontos,Domination. University of Toronto Press. pp. 163-184.
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  11.  14
    2. Max Weber and the Legacy of Critical Idealism.Christian Lenhardt -1994 - In Asher Horowitz & Terry Maley,The barbarism of reason: Max Weber and the twilight of enlightenment. Buffalo: University of Toronto Press. pp. 21-48.
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  12.  59
    Reply to Hullot-Kentor.Christian Lenhardt -1985 -Telos: Critical Theory of the Contemporary 1985 (65):147-152.
    It is rare for a translation to be reviewed as a translation in a theoretical journal. It is even rarer, perhaps unprecedented, for a translator to reply to his reviewer. But Hullot-Kentor is only the immediate cause of my going public. The deeper and more remote cause will become clear shortly. Before doing so, however, I want to comment on what I regard as two serious omissions in Hullot-Kentor's criticism. Words From Foreign LandsWhile Hullot-Kentor seems to know Adorno's German intimately, (...) he may not be as familiar with modern German in general, or else he would not have chastized me for failing to put quotation marks around pin-ups so as to identify it as an English phrase in the original. (shrink)
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  13. The wanderings of enlightenment.Christian Lenhardt -1976 - In John O'Neill,On critical theory. New York: Seabury Press. pp. 52--53.
     
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  14.  37
    Wendigos, Eye Killers, Skinwalkers: The Myth of the American Indian Vampire and American Indian “Vampire” Myths.Corinna Lenhardt -2016 -Text Matters - a Journal of Literature, Theory and Culture 6 (1):195-212.
    We all know vampires. Count Dracula and Nosferatu, maybe Blade and Angel, or Stephenie Meyer’s sparkling beau, Edward Cullen. In fact, the Euro-American vampire myth has long become one of the most reliable and bestselling fun-rides the entertainment industries around the world have to offer. Quite recently, however, a new type of fanged villain has entered the mainstream stage: the American Indian vampire. Fully equipped with war bonnets, buckskin clothes, and sharp teeth, the vampires of recent U.S. film productions, such (...) as Blade, the Series or the Twilight Saga, employ both the Euro-American vampire trope and denigrating discourses of race and savagery. It is also against this backdrop that American Indian authors and filmmakers have set out to renegotiate not only U.S. America’s myth of the racially overdrawn “savage Indian,” but also the vampire trope per se. Drawing on American Indian myths and folklore that previous scholarship has placed into direct relationship to the Anglo-European vampire narrative, and on recent U.S. mainstream commodifications of these myths, my paper traces and contextualizes the two oppositional yet intimately linked narratives of American Indian vampirism ensuing today: the commodified image of the “Indian” vampire and the renegotiated vampire tropes created by American Indian authors and filmmakers. (shrink)
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