By Theodor W. Adorno
This quantity contains one of many key lecture classes major as much as the booklet in 1966 of Adorno’s significant paintings, Negative Dialectics. those lectures specialise in constructing the techniques serious to the introductory portion of that e-book. They exhibit Adorno as an embattled thinker defining his personal method one of the winning developments of the time. As a severe theorist, he repudiated the tired Marxist stereotypes nonetheless dominant within the Soviet bloc—he in particular addresses his feedback to scholars who had escaped from the East within the interval top as much as the construction of the Berlin Wall in 1961. prompted as he used to be by means of the empirical faculties of concept he had encountered within the usa, he however persevered to withstand what he observed as their hand over to medical and mathematical abstraction. even though, their impact used to be effective adequate to avoid him from reverting to the conventional idealisms nonetheless customary in Germany, or to their most modern manifestations within the form of the hot ontology of Heidegger and his disciples. as an alternative, he makes an attempt to outline, might be extra easily and entirely than within the ultimate released model, a ‘negative’, i.e. serious, method of philosophy. Permeating the total ebook is Adorno’s experience of the overpowering energy of totalizing, dominating structures within the post-Auschwitz international. highbrow negativity, for that reason, commits him to the obdurate defence of individuals—both proof and people—who stubbornly refuse to develop into built-in into ‘the administered world’.
These lectures show Adorno to be a full of life and interesting lecturer. He makes severe calls for on his listeners yet constantly manages to liven up his arguments with observations on philosophers and writers equivalent to Proust and Brecht and reviews on present occasions. Heavy highbrow artillery is mixed with a priority for his students’ progress.
“The top advent to Adorno’s concept is Adorno’s lectures: sufferer and expansive, they supply the darkest corners of his concept with gentle and air. Aiming to complex the elemental assumptions and dealing technique at the back of his philosophical perform in most cases, those lapidary lectures contact on a number of the such a lot tough features of Adorno’s philosophy.” —J. M. Bernstein, New institution for Social learn
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Additional resources for Lectures on Negative Dialectics: Fragments of a Lecture Course 1965/1966
Both deductions appear to involve an empirical as well as an a priori claim. But Breazeale’s criticism goes even further. He denies the truth of the empirical premise by pointing to the possibility of a sceptical or ironic attitude, or even one of existential revolt or tragic resignation towards the existence of God, without thereby giving up the striving to determine one’s will freely in accord with the moral law. Breazeale’s point is that this is a question that can be answered only by an appeal to human experience and not by means of a priori philosophical speculation.
14 WALTER JAESCHKE foundation of a form of theism in light of the problem of theodicy. 3. Unity of Philosophical Theology and Philosophy of Religion (1) I just considered three forms of the reaction to the crisis of philosophical theology, which themselves still operate with the means of a reformed philosophical theology – even if Kant already anticipates a philosophy of religion from ethical theology. This philosophy of religion is, after all, still entirely subject to the predominance of ethical theology.
Jaeschke (Hamburg: Felix Meiner Verlag 1994) 304, cf. 337 (= Hegel: Vorlesungen. Bd. 6). [A note to the English reader: The source for this quote is the lecture manuscript from 1827/28, English translations of Hegel’s Lectures on the History of Philosophy are not based thereon] 14 For the following references about the history of the concept cf. by the author the entry on “Religionsphilosophie” in: Historisches Wörterbuch der Philosophie, Bd. 8 (Basel: Schwabe Verlag 1992) 748–763. PHILOSOPHY OF RELIGION AFTER THE DEATH OF GOD 11 temporary sense of a philosophy that has religion as its object, but in the sense of “a doctrine of religion by philosophical means” (Religionslehre mit philosophischen Mitteln): and hence to refer to an endeavor that uses the means of philosophy to deal with objects that are also topics of religion; namely the person of God and the immortality of the soul.
Lectures on Negative Dialectics: Fragments of a Lecture Course 1965/1966 by Theodor W. Adorno