By Andrew Bowie
Theodor Adorno’s popularity as a cultural critic has been well-established for it slow, yet his prestige as a thinker continues to be doubtful. In Adorno and the Ends of Philosophy Andrew Bowie seeks to set up what Adorno can give a contribution to philosophy at the present time.
Adorno’s released texts are significantly tough and feature tended to prevent his reception via a extensive philosophical viewers. His major effect as a thinker whilst he used to be alive was once, notwithstanding, usually in response to his very lucid public lectures. Drawing on those lectures, either released and unpublished, Bowie argues that very important fresh interpretations of Hegel, and comparable advancements in pragmatism, echo key rules in Adorno’s proposal. whilst, Adorno’s insistence that philosophy should still make the Holocaust imperative to the review of recent rationality indicates ways that those techniques will be complemented through his preparedness to confront one of the most anxious features of recent historical past. What emerges is a remarkably transparent and interesting re-interpretation of Adorno’s suggestion, in addition to an illuminating and unique evaluation of the nation of latest philosophy.
Adorno and the Ends of Philosophy could be integral to scholars of Adorno’s paintings in any respect degrees. This compelling publication is additionally set to ignite debate surrounding the reception of Adorno’s philosophy and convey him into the mainstream of philosophical debate at a time whilst the divisions among analytical and ecu philosophy are more and more breaking down.
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Extra resources for Adorno and the Ends of Philosophy
Adorno often turns metaphysical 30 Negative Philosophy? questions into empirical ones, because responding to them involves investigation of historical and social factors, rather than thinking that what is at issue can be resolved by philosophical argument about fundamental concepts. ] lies behind it that the aim of knowing the essence and not being satisfied with the appearance corresponds to nothing less than the requirement for the intellect today’ (Adorno 1959–60, p. 4798). , p. 4799), which is constituted by what they are opposed to.
Kant is not to be assessed here in terms of the supposed ultimate defensibility, or lack of it, of his philosophical arguments. The attitude behind Jonathan Bennett’s notorious assertion about Kant’s first Critique that it ‘is wrong on nearly every page’ (Bennett 1966, p. ] the difficulty of the matter in hand (Sache), than to want to understand them as merely subjective insufficiencies of the author’ 34 Negative Philosophy? (Adorno 1959–60, p. 4909). He thinks this stance should be valid for all understanding of significant philosophical texts.
Adorno is thinking of the way that Beethoven’s late quartets incorporate abrupt changes of mood, no longer seek to balance the parts in relation to the whole, have passages of striking repetitiveness, and at times get close to expressive breakdown. How, though, is philosophy’s truth-content to be grasped? The simple answer is that Kant’s truth-content may lie precisely in how, in varying contexts, his work can reveal what has been forgotten or repressed by established modes of thought. However problematic this conception may be, it does address the fact that the reception of Kant cannot be adequately understood if his ideas are judged solely in terms of whatever happens to be the dominant philosophical manner of arguing at a particular time: that is, the issue raised above with regard to Bennett and Strawson.
Adorno and the Ends of Philosophy by Andrew Bowie