By Roger Foster
In Adorno, Roger Foster argues that there's a coherent serious undertaking on the middle of Adorno’s philosophy of language and epistemology, the foremost to that's the restoration of a broader knowing of expertise. Foster claims, in Adorno’s writings, it's the proposal of non secular adventure that denotes this richer imaginative and prescient of expertise and indicates an wisdom of the experiential stipulations of techniques. by means of elucidating Adorno’s view of philosophy as a severe perform that discloses the agony of the area, Foster indicates that Adorno’s philosophy doesn't turn out in a kind of resignation or futile pessimism. Foster additionally breaks new floor via putting Adorno’s idea of expertise on the subject of the paintings of different early twentieth-century thinkers, specifically Henri Bergson, Marcel Proust, Edmund Husserl, and early Wittgenstein.
“...this publication is exceptional.” —CHOICE
“This ebook argues its place in actual fact, engages incisively with the on hand secondary literature in either English and German, and establishes a brand new interpretive place that during many ways corrects and in others complements the scholarly literature.” —Max Pensky, editor of The reality of Adorno: serious Essays on Adorno and the Postmodern
“This is the main lucid presentation I’ve ever learn of Adorno’s paintings. this can be a detailed fulfillment simply because Foster is facing some of the most tricky and nuanced features of Adorno: his notion of expertise in terms of language.” — Tom Huhn, editor of The Cambridge better half to Adorno
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Extra resources for Adorno: The Recovery of Experience (Suny Series in Contemporary Continental Philosophy)
It is somewhat surprising, in light of this fact, that fruitful comparisons between Adorno and Wittgenstein have only begun to be developed within the last twenty years. Albrecht Wellmer sought to express this commonality in terms of an “obsession with the problem of representation” stemming from the felt need to redefine philosophical propositions beyond science and literature (1998, 243). Wellmer suggests that it this concern with representation that is expressed both in Wittgenstein’s reference to the battle against the “bewitchment” of intelligence by means of language, and Adorno’s assertion in Negative Dialectic that philosophy must strive to transcend the concept by way of the concept (p.
The claim, to be clear, is not that philosophical concepts are caused by specific historical conditions (this, of course, would be the type of reductivist sociology of knowledge that Adorno continually opposed). It concerns rather the exhaustive cognitive significance of the concept, recovered in opposition to its role as a subsuming or classifying device under the authority of the constituting subject. Concepts are not causally constituted by a particular structure of historical experience. Rather, Adorno’s claim is that they express that experience.
The “need for philosophy,” Hegel claims, arises when the “power of unification” has vanished from life, and the oppositions have lost their “living relation and reciprocal action” (p. 22). In the social theory of Georg Simmel, around the beginning of the twentieth century, this experience of diremption is registered as the growing cleavage between the contents of objective culture, and the possibility of interiorizing these contents in the subjective life of the individual. Simmel refers to a “paradox” of culture, which consists in the fact that “subjective life” can become truly cultivated only through “forms which have become completely alien and crystallized into self-sufficient independence” (1968, 30).