Download Adorno’s Positive Dialectic by Yvonne Sherratt PDF

By Yvonne Sherratt

This ebook deals a substantially new interpretation of the paintings of Theodor Adorno. unlike the traditional view that Adorno’s is in essence a serious philosophy, Yvonne Sherratt lines systematically a utopian thesis that pervades the entire significant points of Adorno’s proposal. She areas Adorno’s paintings within the context of German Idealist and later Marxist and Freudian traditions, after which analyses his key works to teach how the classy, epistemological, mental, historic, and social notion interconnect to shape a utopian image.

“It is a publication which should be learn not just through students and scholars of serious concept but additionally of these drawn to Adorno who, regardless of themselves, yearn to explain the glass as being part full.” —Philosophy in Review

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We argue that Adorno offers us a conception of an integrated form of knowledge as a solution to the decline of enlightenment. This results in a positive dialectic of enlightenment in the epistemological sphere. Chapters 8 and 9 combine analysis of Aesthetic Theory with Dialectic of Enlightenment and Minima Moralia. Herein we explore the positive dialectic of enlightenment in the psychological sphere. In Chapter 8 we explore the ramifications of absorption for the Subject. In it we provide answers to the dilemmas raised in Chapter 1.

Whitebook and Dews, again are the only exceptions to this, both providing excellent points including those about the relation between the ego and knowledge. See Dews, P. (1987), p. 116, 209, and 215, and (1995), Part IV; Whitebook, J. (1995), pp. 91–118, 119–164. Scholars with a different focus from simply looking at Adorno and Freud, do however, address certain important issues about how Adorno uses Freud. Dews’ account of the Oedipal complex in relation to Adorno’s discussion of Odysseus, and hence his thesis about enlightenment and myth, is a notable exception.

Third, it meant that philosophy was grounded in reason rather than the non-rational, for instance, non-rational forms of myth or superstitious belief. Finally, it meant philosophy was grounded in reason rather than in non-rational religious faith (for instance, forms of mysticism)9 . The overarching aim of this, was clearly the Enlightenment one: In fact, Kant was the eighteenth-century philosopher to most typify the thrust of his epoch10 . 4 5 6 7 8 9 10 pp. 29–155; Pippin (1989), pp. 16–41 – who in contrast to many, argues that ‘Hegel did not crudely misread Kant or even reject as much of Kant’s account as is commonly held’, (note 5.

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