 Early in the inaugural address he lays out a quick, and critical, history of modern German social philosophy that fixes on Hegel. Hegelian social philosophy is criticized for “transfiguring” oppression; individual human experience, with all its suffering, is given sense insofar as it is fit within a rational, overarching conception of the movement of the “eternal life of Spirit” (pp. 4–5). Horkheimer rejects this kind of metaphysical view because it seeks to cover over the reality of human suffering. But he is not unreservedly critical of metaphysics. After criticizing Hegelian social philosophy, he notes that in reaction certain strands of social research eschewed philosophy entirely. This leads to Horkheimer’s criticism of the excessive specialization of the (in this case social) sciences. Due to this specialization, scientific researchers omit any broader examination of the social roots, and social meaning, from their inquiry. At least metaphysical thinking recognizes the need to present a comprehensive view that can make sense of the social whole. The twin critiques of metaphysics and science provide a space for Horkheimer to present his own view. The aim of materialist social research is to combine specific empirical studies with more comprehensive theorizing, and thus overcome these problems. Horkheimer finishes by noting that this research will be aimed at the elucidation of the links between economic structure, psychology, and culture, such that the work of various social scientists and theorists can be brought together to forge an empirically informed picture of society that might replace such previous metaphysical categories as Universal Reason or Spirit.