By Brian O’Connor
The in basic terms philosophical issues of Theodor W. Adorno’s damaging dialectic would appear to be a ways faraway from the concreteness of serious conception; Adorno’s philosophy considers might be the main conventional topic of “pure” philosophy, the constitution of expertise, while serious conception examines particular points of society. yet, as Brian O’Connor demonstrates during this hugely unique interpretation of Adorno’s philosophy, the adverse dialectic will be visible because the theoretical beginning of the reflexivity or severe rationality required by means of severe conception. Adorno, O’Connor argues, is dedicated to the “concretion” of philosophy: his thesis of nonidentity makes an attempt to teach that fact isn't really reducible to appearances. This lays the basis for the utilized “concrete” critique of appearances that's necessary to the potential of severe 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 guidelines of those philosophers in addition to Adorno’s self-defining ameliorations with them. O’Connor discusses Georg Lukács and the impression of his “protocritical theory” on Adorno’s idea; the weather of Kant’s and Hegel’s German idealism appropriated by way of Adorno for his idea of subject-object mediation; the concern of the article and the enterprise of the topic in Adorno’s epistemology; and Adorno’s very important reviews of Kant and the phenomenology of Heidegger and Husserl, opinions that either light up Adorno’s key options and exhibit his building of serious thought via an engagement with the issues of philosophy.
“Brian O’Connor has produced a sublime and persuasive safety of the epistemological center of Adorno’s philosophy: the concern of the article for the potential of adventure. His research of Adorno’s transcendental method is novel and tough. 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 exceptionally lucid remedy of Adorno’s primary issues with the character of the thing of expertise and the form of subjectivity, with particular connection with the achievements of Kant and Hegel, round and during which Adorno located his personal project.” —Tom Huhn, university of visible Arts, New York
“O’Connor takes Adorno heavily as a thinker, instead of in regards to the philosophy as a trifling epiphenomenon of the social conception. Taking complete account of vital contemporary paintings in German, he additionally brings a transparent and analytical intelligence to the dissection and reconstruction of a few of Adorno’s relevant arguments. O’Connor’s research makes Adorno’s very important and precise 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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Extra resources for Adorno’s Negative Dialectic: Philosophy and the Possibility of Critical Rationality (Studies in Contemporary German Social Thought)
Insofar as it uniquely can explain the conceptual content and character of experience it will be of enormous signiﬁcance to Adorno. It provides a model of the lateral relations of experience, the process of the subject’s coming to understand its environment. It expresses too the notions of adjustment and transformation that Adorno—as we saw in his discussions in “The Actuality of Philosophy”—requires in a theory of experience. As Hegel presents it, experience is a matter for consciousness. That is to say, no element of experience can be explained by realities which are allegedly independent of consciousness.
The object is thereby identical with its concepts, from the point of view of meaning. The object as such is merely an instance of some predicate. Adorno notes that “identity thinking says what something comes under, what it exempliﬁes or represents and what, accordingly, it is not itself” (ND 152/149). But what happens here is that concepts are hypostatized: “Like the thing, the material tool, which is held on to in different situations as the same thing, and hence divides the world as chaotic, many-sided, and disparate from the known, one, and identical, the concept is the ideal tool, ﬁt to do service for everything, wherever it can be applied” (DA 56–57/39).
It intimates something about the object that the concept could not specify. The rational implication of this negativity is a new truth and a reﬁnement in our conceptualization of the object. We discover something about the object in that it is the object that ultimately refuses the identity with the concept. 12 For Hegel, the only alternative to this movement is “unthinking inertia” (PhS 51). 13 It is a refusal to examine one’s version of objectivity, and it is, in effect, to ignore the contradictions that a particular criterion of objectivity—a consciousness—may allow.
Adorno’s Negative Dialectic: Philosophy and the Possibility of Critical Rationality (Studies in Contemporary German Social Thought) by Brian O’Connor