By Brian O’Connor
Theodor W. Adorno (1903-69) was once one of many greatest philosophers and social theorists of the post-war interval. the most important to the improvement of severe conception, his hugely unique and particular yet frequently tricky writings not just enhance questions of basic philosophical importance, yet offer deep-reaching analyses of literature, artwork, track sociology and political theory.
In this finished creation, Brian O’Connor explains Adorno’s philosophy for these coming to his paintings for the 1st time, via unique new strains of interpretation. starting with an summary of Adorno’s existence and key philosophical perspectives and impacts, which contextualizes the highbrow setting during which he labored, O’Connor assesses the imperative parts of Adorno’s philosophy.
He rigorously examines Adorno’s certain form of research and indicates how a lot of his paintings is a serious reaction to a few of the varieties of id pondering that experience underpinned the harmful forces of modernity. He is going directly to talk about the most parts of Adorno’s philosophy: social thought, the philosophy of expertise, metaphysics, morality and aesthetics; commencing targeted bills of Adorno’s notions of the dialectic of Enlightenment, reification, totality, mediation, identification, nonidentity, adventure, unfavorable dialectics, immanence, freedom, autonomy, imitation and autonomy in artwork. the ultimate bankruptcy considers Adorno’s philosophical legacy and value today.
Including a chronology, word list, bankruptcy summaries, and proposals for extra examining, Adorno is a perfect creation to this tough yet very important philosopher, and crucial analyzing for college students of philosophy, literature, sociology and cultural studies.
“Introductions equivalent to Brian O’Connor’s Adorno are a style of their personal correct with their right calls for. ... O’Connor’s type is cautious, mercifully jargon-free, and well suited for the style. he isn't seduced into emulating Adorno’s scintillating type, and he handles Adorno’s abstruse options with perception and dexterity.” —James Gordon Finlayson, Notre Dame Philosophical Reviews
“O’Connor’s booklet stands proud as a really lucid and trustworthy advent to a notoriously tough philosopher. i will give some thought to no research of this type that so elegantly and successfully explores Adorno’s inspiration and its relevance to our personal time.” —Espen Hammer, Temple collage, USA
“This long-awaited creation is a perfect start line for somebody attracted to Adorno’s wealthy and demanding paintings. O’Connor succeeds in combining accessibility with philosophical sophistication and interpretative nuance. He unlocks significant problems with which Adorno’s writings provides us and demonstrates the long-lasting value of non-identity thinking.” —Fabian Freyenhagen, college of Essex, UK
“This is surely the easiest creation to Adorno on hand, and will be urged to someone hoping to familiarize themselves with this hard and lucrative philosopher.” —Owen Hulatt, Unversity of York, UK
“This booklet is a such a lot welcome boost to the Routledge Philosophers sequence. Brian O’Connor’s slender quantity is likely to be the main concise but wide-ranging of all introductions to Theodor W. Adorno’s (1903–1969) notion presently in print at the present time. O’Connor’s textual content merits a place at the shelf of someone who's attracted to the Frankfurt college typically or Adorno particularly. those who find themselves drawn to studying extra in regards to the thinker by means of the identify of Adorno will be clever to choose this booklet up.” —Patrick Gamsby, Brandeis collage, USA
“...this new creation is lucid and gripping...In specific, it truly is first-class in bringing out the importance of Adorno’s criticisms of identity-thinking, that are too frequently disregarded as obscure.” —Koshka Duff, Marx & Philosophy evaluate of Books
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Additional info for Adorno (Routledge Philosophers)
G. the operative rules of the totality, beliefs which regulate our behaviour even though we do not realize we hold them – is quite unlike material objects or events that can, indeed, be used to test empirical hypotheses. To assume that social material is a species of physical material is already to have reduced it to something easily understood. The correct approach requires that ‘the material – the phenomena – is interpreted in accordance with its own predetermined structure’ (IPD 7). Were interpretation of social phenomena to be pursued in this way no conclusions could be drawn in advance.
Only philosophy that is without the experiential dimension – by which he means systematic philosophy – can be reported, he claims. Its controlled production can be reproduced without a loss of content. Authentic philosophy, by contrast, is inseparable from its original expression. He writes: ‘Essentially, therefore, philosophy is not reportable (referierbar). If it were, it would be superﬂuous; the fact that most of it can be reported speaks against it’ (ND 34–35, translation modiﬁed). The very process through which Adorno’s philosophy unfolds – the philosophical disposition that inhabits its use of concepts – cannot be translated.
He does not posit it as an interpretative heuristic, as something whose status concerns us only in so far as it assists our understanding. Rather, for Adorno, it is the case that society acts as a totality and it is only when we begin to read social phenomena as its moments that their deeper signiﬁcance can be appreciated. This has obvious implications for how we are to understand ourselves and our possibilities. ‘Damaged life’ – our condition – is a life pursued within the space of the social totality in which our beliefs and decisions are directed by institutional norms which seem objective and reasonable.