The sociology of resonance is perceived by many as today's pinnacle of Critical Theory: that is, the reflection that has ethically reflected on the modern market economy and democracy since Horkheimer and has accompanied it in ever new attempts.
On the one hand, the sociology of resonance explicitly recognizes the sensitivity to resonance that has arisen in the first place through modern developments and has thus made the understanding of man accessible in his personal intimacy. At the same time, this type of sociology can speak of the pressure that modern life exerts on people. This sociology speaks of modernity's fixation on growth, acceleration of life through competition and material resource orientation. The Catholic
Church, too, has always followed modern developments with such a critical distance so much so that it has earned a reputation for opposing modernity and modern life. This is a misunderstanding, because the importance of personal dignity and freedom could not be understood without the Christian impulses at the root. And yet, in order for modern theology to succeed, it is necessary to reconcile critical distance and deep agreement with modern developments.
That is why the path of Critical Theory is fascinating. Therefore, borrowings must be made in order to shape Catholic theology well in today's challenges: as a theological version of the dialectic of the Enlightenment; as a necessary metaphysical and more than rational complement to the reflexive discourses of the Enlightenment through the more than rational attachment to the real symbolic presence of the (uncontrollable) unavailable , which theology calls the sacramental presence of God.