By Brian O’Connor
The in basic terms philosophical matters of Theodor W. Adorno’s unfavourable dialectic would appear to be a ways faraway from the concreteness of severe thought; Adorno’s philosophy considers possibly the main conventional topic of “pure” philosophy, the constitution of expertise, while serious concept examines particular elements of society. yet, as Brian O’Connor demonstrates during this hugely unique interpretation of Adorno’s philosophy, the damaging dialectic could be noticeable because the theoretical starting place of the reflexivity or severe rationality required by means of serious concept. Adorno, O’Connor argues, is dedicated to the “concretion” of philosophy: his thesis of nonidentity makes an attempt to teach that truth isn't really reducible to appearances. This lays the root 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 recent German philosophy, from Kant to Heidegger—O’Connor examines intimately the tips of those philosophers in addition to Adorno’s self-defining changes 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 by means of Adorno for his idea of subject-object mediation; the concern of the thing and the corporation of the topic in Adorno’s epistemology; and Adorno’s very important reviews of Kant and the phenomenology of Heidegger and Husserl, evaluations that either remove darkness from Adorno’s key innovations and show his development of serious thought via an engagement with the issues of philosophy.
“Brian O’Connor has produced a chic and persuasive safeguard of the epistemological center of Adorno’s philosophy: the concern of the item for the opportunity of adventure. His research of Adorno’s transcendental process is novel and demanding. a useful contribution to Adorno studies.” —J. M. Bernstein, writer of Adorno: Disenchantment and Ethics
“Brian O’Connor has crafted a well timed and powerful contribution to the continuing reception of Adorno’s paintings. He presents a miles wanted and highly lucid remedy of Adorno’s important 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, university 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 concept. Taking complete account of vital fresh paintings in German, he additionally brings a transparent and analytical intelligence to the dissection and reconstruction of a few of Adorno’s important arguments. O’Connor’s learn makes Adorno’s very important and distinctive contributions to epistemology and metaphysics more durable 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)
Obviously enough this standard will come to be examined if there is a signiﬁcant lack of agreement between the standard (the lyric ballad) and the object (the given poem). As Hegel puts it: “An examination consists in applying an accepted standard, and in determining whether something is right or wrong on the basis of the resulting agreement or disagreement of the thing examined” (PhS 52). ” It is not given. It is not a piece of reality that is independent of consciousness. The phrase, that we have already seen, “would not have to recognize the validity of such a standard” is important here.
For Kant and Adorno, even though they respectively deal with external and internal versions of antinomy, there is an undeﬁned connection between philosophical rationality and the necessary conditions of experience. In this case philosophical rationality, I want to suggest, is guided by the norm of correctness. It seems that the coherence of rational experience is a precondition of our ability to reconstruct it rationally: rationality is in some respect embedded in experience. If this is the case, then there will be strict limitations within which our descriptive efforts must operate.
But the elements of the process by which knowledge is to be achieved and Hegel’s views about the relation between subject and object that lie behind this process are crucially important to him. It is in the introduction to the Phenomenology that Hegel attempts to explain the process in which we move away from partiality and towards conclusive knowledge. The term Hegel gives to this process is experience. In his own nomenclature he describes experience as the “dialectical movement which consciousness exercises on itself” (PhS 55).