By Brian O’Connor
Theodor W. Adorno (1903-69) used to be one of many optimal philosophers and social theorists of the post-war interval. an important to the advance of serious concept, his hugely unique and certain yet frequently tricky writings not just improve questions of basic philosophical value, yet supply deep-reaching analyses of literature, artwork, song sociology and political theory.
In this entire creation, Brian O’Connor explains Adorno’s philosophy for these coming to his paintings for the 1st time, via unique new strains of interpretation. starting with an outline of Adorno’s lifestyles and key philosophical perspectives and affects, which contextualizes the highbrow surroundings within which he labored, O’Connor assesses the primary parts of Adorno’s philosophy.
He rigorously examines Adorno’s exact sort of research and indicates how a lot of his paintings is a severe reaction to a few of the types of identification pondering that experience underpinned the harmful forces of modernity. He is going directly to speak about the most parts of Adorno’s philosophy: social conception, the philosophy of expertise, metaphysics, morality and aesthetics; taking off precise money owed of Adorno’s notions of the dialectic of Enlightenment, reification, totality, mediation, identification, nonidentity, event, adverse dialectics, immanence, freedom, autonomy, imitation and autonomy in artwork. the ultimate bankruptcy considers Adorno’s philosophical legacy and value today.
Including a chronology, word list, bankruptcy summaries, and recommendations for additional studying, Adorno is a perfect creation to this hard yet vital philosopher, and crucial interpreting for college students of philosophy, literature, sociology and cultural studies.
“Introductions resembling Brian O’Connor’s Adorno are a style of their personal correct with their right calls for. ... O’Connor’s variety is cautious, mercifully jargon-free, and properly suited for the style. he isn't seduced into emulating Adorno’s scintillating sort, and he handles Adorno’s abstruse options with perception and dexterity.” —James Gordon Finlayson, Notre Dame Philosophical Reviews
“O’Connor’s booklet stands proud as an incredibly lucid and trustworthy creation to a notoriously tough philosopher. i will be able to examine no research of this type that so elegantly and successfully explores Adorno’s concept and its relevance to our personal time.” —Espen Hammer, Temple college, USA
“This long-awaited creation is a perfect place to begin for a person attracted to Adorno’s wealthy and not easy paintings. O’Connor succeeds in combining accessibility with philosophical sophistication and interpretative nuance. He unlocks significant problems with which Adorno’s writings offers us and demonstrates the iconic significance of non-identity thinking.” —Fabian Freyenhagen, collage of Essex, UK
“This is surely the simplest advent to Adorno on hand, and may be steered to someone hoping to familiarize themselves with this tough and worthwhile philosopher.” —Owen Hulatt, Unversity of York, UK
“This e-book is a such a lot welcome boost to the Routledge Philosophers sequence. Brian O’Connor’s slender quantity might be the main concise but wide-ranging of all introductions to Theodor W. Adorno’s (1903–1969) notion at the moment in print this day. O’Connor’s textual content merits a place at the shelf of a person who's drawn to the Frankfurt institution typically or Adorno particularly. those people who are drawn to studying extra in regards to the thinker by way of the identify of Adorno will be clever to select this e-book up.” —Patrick Gamsby, Brandeis college, USA
“...this new creation is lucid and gripping...In specific, it truly is first-class in bringing out the importance of Adorno’s criticisms of identity-thinking, that are too usually brushed off as obscure.” —Koshka Duff, Marx & Philosophy evaluation of Books
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Additional resources for Adorno (Routledge Philosophers)
That, consequently, “a completely harmonious and paciﬁed level of interaction may not be the best test of successful hospitable gestures,” and that “the very precondition of hospitality may require that, in some ways, both the host and the guest accept, in diﬀerent ways, the uncomfortable and sometimes painful possibility of being changed by the other” (176). And she concludes: Perhaps, then, it is the paradoxical nature of conditional and unconditional hospitality alike to be a practice that cannot tolerate perfection, that is inherently perverse, always and eminently corruptible.
It is from these three arguments—that transcendence has to be disentangled from 1) what is known, 2) what is statically arrested in time due to its rootedness in the “is,” and 3) what exists as singular instance—that the admittedly rather unwieldy concept of transcendiﬀ erances, to which I alluded in my title, takes its cue. It is not designed to ascribe a transcendent status to the Derridean “concept” of diﬀerance; it suggests, on the contrary, that transcendence has to be thought as diﬀering from what “is,” and that, by unhinging it from this relation, it also acquires, as in its Derridean variety, a processual, spatio-temporal quality.
Let us furthermore assume that transcendence has both a descriptive and a normative aspect to it. Although these two are notoriously diﬃcult to keep apart, they cannot be completely disentangled. A similarly troubled relationship could be claimed for the political and the philosophical realms, be they viewed as language regimes, discourses, practices, or disciplines. The political, unimbued by any considerations beyond what is, would be reduced to sheer administration, bureaucracy, management, or human engineering—though I am hesitant to even use the term “human” in this connection.
Adorno (Routledge Philosophers) by Brian O’Connor