By Espen Hammer
Publish 12 months note: First released in 2005
Interest in Theodor W. Adorno keeps to develop within the English-speaking international because the value of his contribution to philosophy, social and cultural idea, in addition to aesthetics is more and more famous. Espen Hammer’s lucid ebook is the 1st to correctly study the political implications of his paintings, paying cautious cognizance to Adorno’s paintings on key thinkers resembling Kant, Hegel and Benjamin.
Examining Adorno’s political studies and assessing his engagement with Marxist in addition to liberal idea, Hammer seems on the improvement of Adorno’s concept as he confronts Fascism and smooth mass tradition. He then analyzes the political measurement of his philosophical and aesthetic theorizing. via addressing Jürgen Habermas’s influential criticisms, he defends Adorno as a theorist of autonomy, accountability and democratic plurality. He additionally discusses Adorno’s relevance to feminist and ecological considering. instead of those that see Adorno as anyone who relinquished the political, Hammer’s account exhibits his reflections to be, at the so much basic point, politically prompted and deeply engaged.
This invigorating exploration of an enormous political philosopher is an invaluable creation to his idea as a complete, and may be of curiosity to students and scholars within the fields of philosophy, sociology, politics and aesthetics.
“Hammer is to be congratulated for featuring a lucid and constant case for the importance of Adorno’s political idea, doing justice to its complexity whereas situating it inside of its particular ancient context.” —Howard Caygill, collage of London
“Clearly written, well-structured ... it's a awesome fulfillment to have attained this point of readability a few subject that's this tough and obscure.” —Raymond Geuss, collage of Cambridge
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Extra resources for Adorno and the Political (Thinking the Political)
Alexander’s commentary helps clarify the first point: action happens meta kinêseôs, production dia kinêseôs (in Met. 182: action is accompanied by movement, while production is through movement). About the second point, while theory and action are distinct in their object, they are not divorced insofar as they are both potentialities of a life available to man; because virtues and dispositions or habitus are not of character alone but also of the intellect can Aristotle argue in the tenth book of the Nicomachean Ethics that theory is the only pure case of action as a way of life that is the highest end for man.
Non. – Alors, qu’est-ce que t’as fait? – J’ai vielli. (R. Queneau, Zazie dans le Métro) §1. ” As Michelet reports,1 Hegel wrote two notebooks on the history of philosophy for use in his university courses. The first, written in Jena and used in the winter semester of 1805/6, Hegel would always use in his later courses, as a basis to integrate or supplement or for oral improvisation. At times he would add more extensive explanations, for example, by writing notes in the margins; other times he would change the very substance of his exposition according to changes in his judgments about philosophers he happened to have in the meantime studied more deeply (as happened in the cases of Jacobi, Descartes, and Hume).
Hegel interprets energeia as the self-referential activity that he finds at work in its several manifestations: from the self-grounding of essence to the Concept, from the teleological process to natural life, from the essence of man to the forms of knowing and acting down to its most obviously free and self-determining dimension, absolute thinking that has itself as its object. This latter notion is for Hegel to be found in Aristotle’s noê- 18 For a bibliographical survey of the existing literature the reader can consult Kern, “Aristotelesdeutung” (1971); Longato, “Studi” (1976), “Hegel” (1980); Düsing, Geschichte (1983: 97–110); Samonà Dialettica (1988: 203–26); Ferrarin, Hegel (1990: 227–32), “Metafisica” (1990).