such an Infinite One that transcends the horror of this world. This notion of
the totally Other and that which becomes “other” or “non-identical” to the
identity or equivalence producing power of bourgeois society becomes an
unrelenting “provocation” to“the rhythm of the iron system”– the absolute power
of antagonistic, capitalist social totality (Horkheimer & Adorno 1972:120, 183).
Second and Third Commandment
However, this notion of the longing for the totally Other cannot be made into
a proof of God’s existence. There is and can be no absolute certainty of the
existence of a God, for if there were, then the knowledge of humanity’s aban-
donment would be false. Such supposed knowledge of God thereby becomes
an ideological reconciliation of the antagonism between the infinite and finite,
the universal and particular, reason and reality; a legitimating theodicy for
the “Golgotha”of history (Hegel 1967:808). As Horkheimer asserts, not only
as a commandment of Judaism, which is his own religious heritage, but also
as an essential principle of the critical theory, absolutely nothing can be stated
about the totally Other. All that can be said, due to the thought of the Infinite
One, is that this world is finite. Thus, it is in regards to this contradiction
between the notion of God and the world that Horkheimer ’s critical theory
of society and religion radicalizes the prohibitions of Judaism’s Decalogue,
particularly that of the second and third commandments (Exodus 20:4–7;
Deuteronomy 5:8–11). It is in this radicalization of Judaism’s prohibitions con-
cerning God wherein the connection between the critical theory and Judaism
lies. The second commandment of the Decalogue of Judaism prohibits human-
ity from making any image or likeness (an idol) of God.
You shall not make for yourself an idol, whether in the form of anything
that is in heaven above, or that is on the earth beneath, or that is in the
water under the earth. You shall not bow down to them or worship
them...(Exodus 20:4–5)The third commandment upholds the ancient taboo of pronouncing and thus
misusing the name of God, which equates with dragging the transcendent
and holy infinite into the corruption of finitude; of equating truth with false-
hood: “You shall not make wrongful use of the name of the Lord your God...”
(Exodus 20:7).
According to Horkheimer, Judaism prevents any word or act that would
ultimately alleviate the consciousness and despair of humanity’s abandonment.
140 • Michael R. Ott