By Brian O’Connor
The only philosophical matters of Theodor W. Adorno’s adverse dialectic would appear to be some distance faraway from the concreteness of serious thought; Adorno’s philosophy considers might be the main conventional topic of “pure” philosophy, the constitution of expertise, while severe thought examines particular points of society. yet, as Brian O’Connor demonstrates during this hugely unique interpretation of Adorno’s philosophy, the adverse dialectic might be obvious because the theoretical beginning of the reflexivity or serious rationality required via severe concept. Adorno, O’Connor argues, is dedicated to the “concretion” of philosophy: his thesis of nonidentity makes an attempt to teach that fact isn't reducible to appearances. This lays the basis for the utilized “concrete” critique of appearances that's necessary to the opportunity of serious theory.
To explicate the context during which Adorno’s philosophy operates—the culture of contemporary German philosophy, from Kant to Heidegger—O’Connor examines intimately the tips of those philosophers in addition to Adorno’s self-defining alterations with them. O’Connor discusses Georg Lukács and the impact of his “protocritical theory” on Adorno’s idea; the weather of Kant’s and Hegel’s German idealism appropriated via Adorno for his conception of subject-object mediation; the concern of the thing and the organisation of the topic in Adorno’s epistemology; and Adorno’s very important opinions of Kant and the phenomenology of Heidegger and Husserl, opinions that either light up Adorno’s key suggestions and display his building of severe concept via an engagement with the issues of philosophy.
“Brian O’Connor has produced a chic and persuasive safety of the epistemological center of Adorno’s philosophy: the concern of the item for the potential of adventure. His research of Adorno’s transcendental process is novel and not easy. a useful contribution to Adorno studies.” —J. M. Bernstein, writer of Adorno: Disenchantment and Ethics
“Brian O’Connor has crafted a well timed and strong contribution to the continued reception of Adorno’s paintings. He presents a miles wanted and highly lucid remedy of Adorno’s valuable matters with the character of the article of expertise and the form of subjectivity, with particular connection with the achievements of Kant and Hegel, round and during which Adorno positioned his personal project.” —Tom Huhn, college of visible Arts, New York
“O’Connor takes Adorno heavily as a thinker, instead of concerning the philosophy as a trifling epiphenomenon of the social conception. Taking complete account of significant fresh paintings in German, he additionally brings a transparent and analytical intelligence to the dissection and reconstruction of a few of Adorno’s primary arguments. O’Connor’s learn makes Adorno’s very important and designated contributions to epistemology and metaphysics tougher than ever to ignore.” —Simon Jarvis, college of Cambridge, writer of Adorno: A severe Introduction
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Additional info for Adorno’s Negative Dialectic: Philosophy and the Possibility of Critical Rationality (Studies in Contemporary German Social Thought)
To attain “absolute knowledge” we must necessarily go through a process of provisionality or partiality: we begin with knowledge that is hugely qualiﬁed, that is to say. This is a process in the sense too that absolute knowledge is an achievement gained after ongoing revisions of earlier efforts: successful knowledge is therefore never a spontaneous intuition. Eventually Hegel believes that knowledge can culminate in a system where all of the steps can be seen to be elements in a total body of knowledge.
The master-slave dialectic section of the Phenomenology therefore examines the development of self-consciousness as a cumulative series of phases. I want to look brieﬂy at these phases to see how the metaethical principle of mutuality begins to emerge from the dynamic process of interaction. The phases—which begin with the most primitive—can be broken down into distinctive elements, or moments. 2 In afﬁrming one’s own self—by making it independent of an other—the other thereby also becomes independent, since no relationship now exists between the two.
The possibility of gaining intellectual control of society as a whole and with that it loses its own qualiﬁcations for leadership” (HCC 121). Adorno shares Lukács’s concern about the crisis of rationality in modernity, but he nevertheless disagrees that this crisis is connected with the problems of class. ”11 Adorno’s concern centers around the historical reduction of the individual of any class. He tells us that “to this day history lacks any collective subject, however constructible” (ND 299/304).
Adorno’s Negative Dialectic: Philosophy and the Possibility of Critical Rationality (Studies in Contemporary German Social Thought) by Brian O’Connor