While Henry and Levinas are often juxtaposed, little attention has been given to their shared views on pain and pleasure. Both phenomenologists converge on the argument that an adequate account of pain and pleasure requires a critical confrontation with the theory of intentionality. This raises further questions. What roles do interiority and exteriority play in pain and pleasure? Should they be conceived as different tonalities of one essence or as heterogenous phenomena? Despite their shared critique of intentionality, Henry and Levinas (...) respond differently to these questions. We argue that Henry’s account suffers from an imprisonment in immanence, leading to a homogenous account of pain and pleasure as derivatives of one essence. In our view, Levinas points toward a more fruitful phenomenological account, both in so far as he does not divorce pain and pleasure from exteriority, and also in the way his phenomenology preserves the heterogeneity of pleasure and pain. (shrink)

Adorno's efforts to salvage the contemporaneity of Hegel's thought form part of his response to the increasingly tight net of social control in the aftermath of ...

Negative Dialects is a phrase that flouts tradition. As early as Plato, dialectics meant to achieve something positive by means of negation; the thought figure of a 'negation of negation' later became the succinct term. This book seeks to free dialectics from such affirmative traits without reducing its determinacy.

Allow me to preface my remarks today by saying that I am not going to give a lecture in the usual sense of communicating results or presenting a systematic statement. Rather, what I have to say will remain on the level of an essay; it is no more than an attempt to take up and further develop the problems of the so-called Frankfurt discussion. I recognize that many uncomplimentary things have been said about this discussion, but I am equally aware (...) that it approaches the problem correctly and that it would be wrong always to begin again at the beginning. (shrink)

This article purports to establish the philosophical inappropriateness of using established theorems in mathematical logic, such as Gödel's (1931) first incompleteness theorem, in order to conclude that human minds have a non-algorithmic nature. First, I will argue that the ongoing debate in the philosophy of mathematics concerning absolute provability is fully independent of the question whether our brains are biologically instantiated computers or not. Second, through a combination of evolutionary considerations and the phenomenon of vagueness, I will demonstrate the fragility (...) of the ill-defined notion of an idealized mathematical mind, which plays a key role in the anticomputationalist arguments. Third, I will make the case that all these arguments adopt a psychologically implausible conception of the nature of the high-level algorithms behind our mathematical abilities. Lastly, I look at the recent advances in artificial intelligence in order to illustrate the philosophical sleight of hand on which the anticomputationalist argument operates. (shrink)

Introduction to Sociology distills decades of distinguished work in sociology by one of this century’s most influential thinkers in the areas of social theory ...

The Ukrainian translation of the work of the German neo-Marxist philosopher Theodor Adorno "Education after Auschwitz" is dedicated to the 75th anniversary of the liberation of prisoners of the Nazi concentration camp Auschwitz. In this work, which Theodor Adorno read as a report on Hesse Radio on April 18, 1966, the previous theme of special importance – the cultivation of a new, anti-ideological education in post-totalitarian society as a means of humanistic educational influence on this society – was (...) continued. Adorno suggested that his listeners see as a humanistic need for a post-totalitarian society to spread in its cultural space through the education the each person's understanding of own guilt for the Auschwitz tragedy. According to the philosopher, in this way, it is possible to restore the civilization of the coexistence of man and society, and it will make it impossible to repeat the horrors of the Auschwitz concentration camp. Another factor that should prevent the return of Auschwitz crimes, Adorno called the presence of knowledge about the genesis of an authoritarian character, which is the socio-psychological cause of the suffering of innocent people. Having considered the socio-cultural and anthropological factors of the emergence of an authoritarian character, Adorno identified the undoubted psychological dependence of the bearers of a manipulative character on the authoritarian government. The origins of the authoritarian government German philosopher found in the current state of European culture as one that has lost the spiritual energy needed for its own transformation. In accordance with his basic philosophical and educational beliefs, Adorno postulated the new education as an anti-ideological enlightenment, as knowledge that educates primarily politically aware young citizens, as an effective means of preventing the return of authoritarian government and, consequently, the repetition of Auschwitz. (shrink)

This volume makes available in English for the first time Adorno’s lectures on metaphysics. It provides a unique introduction not only to metaphysics but also to Adorno’s own intellectual standpoint, as developed in his major work Negative Dialectics. Metaphysics for Adorno is defined by a central tension between concepts and immediate facts. Adorno traces this dualism back to Aristotle, whom he sees as the founder of metaphysics. In Aristotle it appears as an unresolved tension between form and matter. This basic (...) split, in Adorno’s interpretation, runs right through the history of metaphysics. Perhaps not surprisingly, Adorno finds this tension resolved in the Hegelian dialectic. Underlying this dualism is a further dichotomy, which Adorno sees as essential to metaphysics: while it dissolves belief in transcendental worlds by thought, at the same time it seeks to rescue belief in a reality beyond the empirical, again by thought. It is to this profound ambiguity, for Adorno, that the metaphysical tradition owes its greatness. The major part of these lectures, given by Adorno late in his life, is devoted to a critical exposition of Aristotle’s thought, focusing on its central ambiguities. In the last lectures, Adorno’s attention switches to the question of the relevance of metaphysics today, particularly after the Holocaust. He finds in metaphysical experiences, which transcend rational discourse without lapsing into irrationalism, a last precarious refuge of the humane truth to which his own thought always aspired. This volume will be essential reading for anyone interested in Adorno’s work and will be a valuable text for students and scholars of philosophy and social theory. (shrink)

Written after his return to Germany in 1949, the articles, essays, and radio talks included in this volume speak to the pressing political, cultural, and ...

The paper discusses the active part in the process of perceiving, usually expressed by the Greek word krinein. It is argued that krinein in one of its uses means "to judge" in the sense of judging a case, i. e. deciding it. It is not used for making statements. A second meaning of the Greek word is that of discerning or discriminating, and it is this meaning that plays a central part in Aristotle's theory of perception.

Construction of the Aesthetic intends to recuperate the sphere of the aesthetic from the dialectic of existence: 'not to forget in dreams the present world, but to change it by the strength of an image.'.

Teodor Adorno's work Philosophy and Teachers was first read as a report at the Frankfurt Studenthome in November 1961. In this report Adorno continued the topic of criticism of those factors of the then formation of West Germany, which made impossible a personal fight intellectual to with the cultural remnants of a totalitarian society. Adorno drew attention an exam in philosophy, important element of the educational process. This exam should pass composed of future teachers, candidates for the work of the (...) teacher of gymnasium. This exam should be composed by future teachers, candidates for the work of the teacher of gymnasium. Adorno noticed the tendency of formalistic adherence to the Rules of Examination by some future teachers who are unable to understand the humanistic, emancipatory and spiritual essence of philosophy, and therefore do not understand the purpose of conducting this exam. Adorno honored the long tradition of academic freedom of the German University and noticed the figure of the German philosopher, describing him as the man whose intellectual activity influenced the humanization of the German University, which directly influenced to the corresponding cultural transformations. But in post-war universities in the Federal Republic of Germany there is a trend to the principles of scientific knowledge. This tendency is coupled with the attitude of some future teachers to knowledge as appropriation to the consumer way, was due to the absence of personal love for their own specialty and to their students. Adorno was convinced that such teachers are indifferent to their specialty and do not have a calling to him. Adorno defined as a sign to the absence of calling in these people is intellectual negligence, provincial speech and provincial inability to understand human freedom as a spiritual value. Such teachers are incapable of offering new knowledge to their students by way of perfekt speech and by way of perfekt written presentation. As completely different Adorno offered to see a person who is capable to appropriation of the knowledge that is needed to understand hemseif and his professional obligation. This person can will use self-understand and self-reflection, and therefore she can will independently to understand of the sense of their pedagogical work. This person will be faithful and patient in carrying out his work for the practical introduction of humanistic ideals of prior philosophical knowledge into society. (shrink)

A reflection on everyday existence in the 'sphere of consumption of late Capitalism', this work is Adorno's literary and philosophical masterpiece.

Theodor Adorno (1903-1969) was a cultural philosopher, sociologist, literary critic, and historian of music who, along with Max Horkheimer, Herbert Marcuse, and Erich Fromm, founded the Frankfurt School. Against Epistemology is one of his most important works.

"This volume . . . provides wonderful insight into Adorno's understanding of Kant and also allows us to see more clearly the role Kant's thought played in ...

This volume of lectures on aesthetics, given by Adorno in the winter semester of 1958–9, formed the foundation for his later Aesthetic Theory, widely regarded as one of his greatest works. The lectures cover a wide range of topics, from an intense analysis of the work of Georg Lukács to a sustained reflection on the theory of aesthetic experience, from an examination of works by Plato, Kant, Hegel, Schopenhauer, Kierkegaard and Benjamin, to a discussion of the latest experiments of John (...) Cage, attesting to the virtuosity and breadth of Adorno's engagement. All the while, Adorno remains deeply connected to his surrounding context, offering us a window onto the artistic, intellectual and political confrontations that shaped life in post-war Germany. This volume will appeal to a broad range of students and scholars in the humanities and social sciences, as well as anyone interested in the development of critical theory. (shrink)

Einleitung: Egoismus and Altruismus.--Die sittlichen Grundmotive und das Böse.--Handlung und Gesinnung.--Gehorsam und sittliche Freiheit.--Das sittlich Richtige.--Die obersten sittlichen Normen und das Gewissen.--Das System der Zwecke.--Sociale Organismen.--Die Freiheit des Willens.--Zurechnung, Verantwortlichkeit, Strafe.

This celebrated work is the keystone of the thought of the Frankfurt School. It is a wide-ranging philosophical and psychological critique of the Western categories of reason and nature, from Homer to Nietzsche.

This devastating polemical critique of the existentialist philosophy of Martin Heidegger is a monumental study in Adorno's effort to apply qualitative analysis to the content and impact of cultural phenomena.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This book is an unrivalled indictment of the banality of mass culture - Adorno's finest essays are collected here, offering the reader unparalleled insights ...

These seventeen lectures given in 1963 focus largely on Kant, 'a thinker in whose work the question of morality is most sharply contrasted with other spheres of existence'. After discussing a number of the Kantian categories of moral philosophy, Adorno considers other, seemingly more immediate general problems, such as the nature of moral norms, the good life, and the relation of relativism and nihilism. In the course of the lectures, Adorno addresses a wide range of topics, including: theory and practice, (...) ethics as bad conscience, the repressive character, the problem of freedom, dialectics in Kant and Hegel, the nature of reason, the moral law as a given, psychoanalysis, the element of the Absurd, freedom and law, the Protestant tradition of morality, Hamlet, self-determination, phenomenology, the concept of the will, the idea of humanity, The Wild Duck, and Nietzsche's critique of morality. (shrink)

[Tnis is a new translation of Adorno's Philosophie der neuen Musik. The older translation has the title 'Philosophy of Modern Music'. -NJ].

An intense and lively debate on literature and art between thinkers who became some of the great figures of twentieth-century philosophy and literature.

"Early in the 1960s Adorno gave four courses of lectures on the road leading to Negative Dialectics, his magnum opus of 1966. The second of these was concerned with the topics of history and freedom. In terms of content, these lectures represented an early version of the chapters in Negative Dialectics devoted to Kant and Hegel. In formal terms, these were improvised lectures that permit us to glimpse a philosophical work in progress." -- Cover, p. [4].

The most important aesthetics of the century, this is a long-awaited work, the culmination of a lifetime's investigation.

The work "Taboos on the teaching vocation" was read by the German social philosopher and representative of critical theory Theodor Adorno as a report on May 21, 1965 at the Berlin Institute for Educational Research. In this report, Adorno considered the socio-psychological and socio-cultural reasons that in the context of Western European culture have historically led to the social emergence of many psychological taboos on the pedagogical work of the school teacher. The philosopher theoretically deduced the dialectical connection between (...) human hostility and disgust for the work of the teacher from the cultural tradition of German society, which historically developed as late bourgeois. A characteristic feature of the attitude of the overly materialistic socio-cultural system was aversion to the work of the teacher as a "hungry job", that is, to a poorly paid profession. Another factor of public disgust for the work of teachers, the philosopher called the socio-cultural tradition of society, which as a closed society willingly practiced physical violence as a means of social coercion. According to this tradition, through the use of violence, the teacher must subordinate students to his authority, subordinate to social and school ideology. The historical result of such dialectics was the socio-cultural distortion of the image of the teacher, the castration of his image in social psychology, his self-alienation from the professional vocation and the ideological elimination of the power of his spirit. As an ideological alternative, Adorno suggested that society, if it consciously seeks democratic change, first of all take into account such young teachers who demonstrate the impulse of their individual spirit in the performance of their profession. According to the philosopher, only the spiritual freedom of such a young educator, a man who is capable of self-understanding, conscious of himself and his vocation, who reflects and is socially active, can democratize schools, devalue society and destroy dehumanized social traditions. First of all – in order to overcome the barbaric tradition of violence. (shrink)

The first publication in English of Adorno's most sustained analysis of modern music.