 To an extent, Horkheimer’s materialist theory is encapsulated in his most famous and widely-read essay from the 1930s, “Traditional and Critical Theory.” The essay is often referred to as being “programmatic,” highlighting the notion that it summarizes the philosophical and methodological views that were meant to guide the work of the Institute (see, for example, Schmidt 1993, p. 34, and Ingram 1990, p. 108). This is not wrong, but can be misleading if overemphasized. At the same time as it summarizes the earlier work, “Traditional and Critical Theory” evinces a transition to Horkheimer’s later critiques of reason and enlightenment (a similar point is made in Benhabib 1986, pp. 149–163). The most obvious change occurs in the name Horkheimer gives to his favored view, as he shifts from “materialism” to “critical theory.” But the changes are more than cosmetic. For example, the critique of “traditional theory” subtly shifts the terms of the critiques of metaphysics and positivism. Also, the role of the theorist vis-a-vis society changes. In part, this prefigures later views.