The Cambridge Companion to Adorno (Cambridge Companions to Philosophy)

By Tom Huhn

The good German thinker and aesthetic theorist Theodor Wiesengrund Adorno (1903-1969) was once one of many major philosophers of the 1st iteration of the Frankfurt university of severe thought. As an complete musician, Adorno initially excited about the speculation of tradition and artwork. He later became to the matter of the self-defeating dialectic of contemporary cause and freedom. A wonderful roster of Adorno experts explores the whole diversity of his contributions to philosophy, historical past, song idea, aesthetics and sociology during this choice of essays.

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Adorno, Dialectic of Enlightenment, trans. John Cumming (New York: Seabury Press, 1972), three, 6. Hereafter pointed out as DA. nine. while Horkheimer and Adorno nation that fable is already enlighten- ment, they suggest, extra accurately than the imprecise concept that the self of delusion is eventually almost like the empty self of enlightenment, that mythic suggestion partially intends to provide an explanation for and understand the area (the en- lightenment undertaking) in addition to to relate it. right here the variation be- tween Hegelian religion as non secular trust lower than secular stipulations (Pas- calian religion as spiritual trust after the coming of recent technology) and mythic idea as suggestion earlier than the arriving of subjective cause is major. 10. it truly is worthy recalling right here that Marx modeled the critique of ideology at the critique of faith and that Weber conceived societal clarification because the explanation of non secular trust. Analogous principles seem in Nietzsche and Durkheim. For purposes we will come to, Adorno and Horkheimer regard the Hegelian version because the so much normal account of whatever on the subject of the classical sociological thought of the advance of Western rationality. eleven. Hegel, Phenomenology of Spirit, 334. 12. religion is belief which has been remoted from cause. thirteen. Willhem van Reijen, in his Adorno: An advent, trans. Dieter Engelbrecht (Philadelphia: Pennbridge Books, 1992), notes the structuring position of the master-slave dialectic in Dialectic of Enlightenment (pp. 36– 40). If i'm correct, this can be too direct. What buildings the research is the dialectic of religion and natural perception, yet this constitution is, and used to be no doubt construed by way of Horkheimer and Adorno as, an expression of the dialectic of independence and dependence. As regularly with Hegel, “later” struc- tures embed previous ones, which means any given ancient mo- ment in truth reenacts phenomenologically extra primitive buildings. Horkheimer and Adorno compress the paintings of embedding in order that the varied “logics” or kinds of attention are interconnected virtually from the outset. 14. in fact, the perception is initially Marx’s, contained in his research of the shift from feudalism to capitalism. simply because Horkheimer and Adorno Cambridge partners on-line © Cambridge college Press, 2006 forty eight j. m. bernstein see capital as itself an expression of the domination of the common over the actual, they could thrust back and generalize Marx’s concept. 15. Hegel, Phenomenology of Spirit, 116. sixteen. The doctrine of the causality of destiny used to be formulated via Hegel in “The Spirit of Christianity and Its destiny” (1798–9), in On Christianity: Early Theological Writings, trans. T. M. Knox (New York: Harper and Row, 1961), 224–39. as soon as Hegel got here to acknowledge that the perception of natural group which this doctrine assumes is incommensurable with smooth society as portrayed by way of Adam Smith and corporate, the doctrine needed to be recast. The dialectic of independence and depen- dence is that recasting. My rivalry this is that, that allows you to deliver nature into their account, Horkheimer and Adorno are implicitly re- forming the causality of destiny doctrine itself as a good judgment of independence and dependence.

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