By Andrew Bowie
Theodor Adorno’s acceptance 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 this present day.
Adorno’s released texts are particularly tough and feature tended to prevent his reception by way of a large philosophical viewers. His major effect as a thinker whilst he used to be alive was once, even though, frequently in keeping with 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 Drawing on those lectures, either released and unpublished, Bowie argues that very important fresh interpretations of Hegel, and comparable advancements in pragmatism, echo key rules in Adorno’s idea. while, Adorno’s insistence that philosophy should still make the Holocaust crucial to the evaluation of contemporary rationality indicates ways that those methods might be complemented via his preparedness to confront essentially the most anxious elements of contemporary heritage. What emerges is a remarkably transparent and interesting re-interpretation of Adorno’s proposal, in addition to an illuminating and unique evaluation of the nation of latest philosophy.
Adorno and the Ends of Philosophy may be critical to scholars of Adorno’s paintings in any respect degrees. This compelling booklet is additionally set to ignite debate surrounding the reception of Adorno’s philosophy and produce him into the mainstream of philosophical debate at a time while the divisions among analytical and eu philosophy are more and more breaking down.
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Additional info for Adorno and the Ends of Philosophy
A good way to get an initial sense of the alternative offered by Adorno is to look at a few aspects of his lectures ‘Introduction to Philosophy’ (‘Einleitung in die Philosophie’, unpublished, given in 1959–60), and some other introductory lectures, notably on Kant’s Critique of Pure Reason (1995, given in 1959). These are intended to show to students of philosophy how doing philosophy is possible in the face of the idea of the end of metaphysics. Adorno insists to his listeners that ‘what I would like to convey to you is not supposed to be a socalled negative philosophy, which is just as trivial as a positive one, but rather that you completely refuse to adopt this unfortunate manner of thinking’ (Adorno 1959–60, p.
If one then tries to ground those associations in a justificatory theory, one either heads in the direction of reducing philosophy to sociology or history, or returns to the idea that philosophical problems, which themselves include explaining the genesis of philosophical questions, have precisely the status that the renunciation of traditional metaphysics seeks to move beyond. It is the fact that none of these options seems satisfactory that is crucial: all involve something we cannot do without, but none avoids the danger of hiding something that may be decisive.
The success of the natural sciences depends on the exclusion of qualitative particularity, in the name of establishing general laws. The application of the same kind of approach to many areas of society and Introduction 19 culture can also be vital to their efficient functioning. This approach relates to the concerns of analytical metaphysics and epistemology, insofar as they seek general ways in which we can classify and manipulate the world. To what extent, though, can the exclusion of qualitative particularity also be an element in the planning and carrying out of industrialized genocide?
Adorno and the Ends of Philosophy by Andrew Bowie