Adorno and the Ends of Philosophy by Andrew Bowie

By Andrew Bowie

Theodor Adorno’s acceptance as a cultural critic has been well-established for a while, 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 significantly tough and feature tended to prevent his reception by way of a wide philosophical viewers. His major impression as a thinker whilst he used to be alive used to be, even though, usually in keeping with his very lucid public lectures. Drawing on those lectures, either released and unpublished, Bowie argues that vital fresh interpretations of Hegel, and similar advancements in pragmatism, echo key rules in Adorno’s notion. whilst, Adorno’s insistence that philosophy may still make the Holocaust relevant to the review of recent rationality indicates ways that those ways might be complemented through his preparedness to confront probably the most stressful elements of contemporary historical past. What emerges is a remarkably transparent and fascinating re-interpretation of Adorno’s concept, in addition to an illuminating and unique evaluation of the country of latest philosophy.

Adorno and the Ends of Philosophy could be integral to scholars of Adorno’s paintings in any respect degrees. This compelling booklet can be set to ignite debate surrounding the reception of Adorno’s philosophy and convey 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

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Adorno thinks not that one cannot or should not show deficiencies in Kant and his interpreters, but rather that exclusive concentration on doing this means that one fails to engage with the ‘matter in hand’. In this case the matter is precisely the issue of the root of objectivity in modernity being ‘the subject’. 7 It is important to remember here that Kant almost disappeared from American philosophy after the replacement of pragmatism with the analytical philosophy of Carnap and others, until the massive revival of interest in Kant beginning in the 1970s, which continues to this day.

The Holocaust employed the rationalized means of technologically developed societies to enable what would otherwise have been impossible. 16 They did so by reducing the victims to ways of thinking which wholly objectify them, by abstracting from their nature as individual sufferers. Planning train timetables to the gas chambers, or carrying out barbarous medical experiments, was, in the view of the perpetrators, often rendered justifiable by adherence to technical norms of established practices.

It is not that such questions should be proscribed: they are one complement to reflection on the nature of scientific truth. The question is why they should be the predominant ones that are asked to the often wholesale exclusion of many others. What concerns Adorno can be reductively characterized as follows. 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.

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