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 uncertain. In Adorno and the Ends of Philosophy Andrew Bowie seeks to set up what Adorno can give a contribution to philosophy this day.
Adorno’s released texts are particularly tough and feature tended to prevent his reception by means of a wide philosophical viewers. His major impact as a thinker whilst he was once alive used to be, even though, usually in response to his very lucid public lectures. Drawing on those lectures, either released and unpublished, Bowie argues that very important contemporary interpretations of Hegel, and similar advancements in pragmatism, echo key rules in Adorno’s suggestion. even as, Adorno’s insistence that philosophy should still make the Holocaust imperative to the overview of recent rationality indicates ways that those techniques might be complemented through his preparedness to confront one of the most aggravating elements of contemporary heritage. What emerges is a remarkably transparent and interesting re-interpretation of Adorno’s idea, in addition to an illuminating and unique evaluation of the kingdom of latest philosophy.
Adorno and the Ends of Philosophy can be quintessential to scholars of Adorno’s paintings in any respect degrees. This compelling ebook 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 ecu philosophy are more and more breaking down.
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Extra resources for Adorno and the Ends of Philosophy
Before moving on I want to cite a remark from a very helpful and acute reader’s report on the first draft of the present book that brings a vital issue into focus. 37 amounts to reduction)’. If Adorno is proposing a method of overcoming philosophy by referring philosophical problems to social problems, he is open to this criticism, and at times this seems to be the case. At the same time, the alternative suggested by the reader itself involves a tension of the kind which Adorno sees as a means of understanding the historical situation of philosophy.
It seems as if there must be a clear notion of what ‘philosophy’ is, and that it had the potential to be ‘realized’, but if we ask what precisely this refers to we are pretty much left in the dark. Moreover, such an appraisal of philosophy seems unlikely to constitute more than the kind of over-generalized thinking that analytical philosophers despair of in European philosophy. However, if one looks at some possible contexts of the remark, a more plausible story can emerge. The remark might be understood, for example, in relation to Marx’s thesis on Feuerbach, that philosophy should be realized by changing the world, rather than interpreting it, a realization that has been associated with the perversion of the idea of philosophy as praxis in the Soviet bloc.
25 Adorno’s idea is simply that what counts is the reality of the issue which generates the contradiction. ‘Reality’ here is meant in a sense that involves no substantial philosophical commitment, thus not in terms of a philosophical realism of the kind that arises from the desire to escape scepticism about the ‘external world’. Adorno is pointing to the need to take account of all the decisive factors involved in whatever is being investigated, a need which may very well never be fulfilled, because of the obstacles to inquiry encountered in relation to any important issue.
Adorno and the Ends of Philosophy by Andrew Bowie