By Roger Foster
In Adorno, Roger Foster argues that there's a coherent serious undertaking on the middle of Adorno’s philosophy of language and epistemology, the foremost to that's the restoration of a broader realizing of expertise. Foster claims, in Adorno’s writings, it's the notion of religious event that denotes this richer imaginative and prescient of expertise and indicates an knowledge of the experiential stipulations of options. via elucidating Adorno’s view of philosophy as a serious perform that discloses the anguish of the area, Foster indicates that Adorno’s philosophy doesn't turn out in a kind of resignation or futile pessimism. Foster additionally breaks new flooring by way of putting Adorno’s thought of expertise in terms of the paintings of alternative early twentieth-century thinkers, specifically Henri Bergson, Marcel Proust, Edmund Husserl, and early Wittgenstein.
“...this publication is exceptional.” —CHOICE
“This booklet argues its place truly, engages incisively with the on hand secondary literature in either English and German, and establishes a brand new interpretive place that during many ways corrects and in others complements the scholarly literature.” —Max Pensky, editor of The reality of Adorno: severe Essays on Adorno and the Postmodern
“This is the main lucid presentation I’ve ever learn of Adorno’s paintings. this can be a distinctive fulfillment simply because Foster is facing essentially the most tricky and nuanced elements of Adorno: his notion of expertise in terms of language.” — Tom Huhn, editor of The Cambridge significant other to Adorno
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Extra info for Adorno: The Recovery of Experience (Suny Series in Contemporary Continental Philosophy)
At the turn of the century, as Windelband tells it, this new scientific respectability of philosophy had been achieved at the cost of a loss of philosophy’s ability to address the pressing spiritual questions of a new generation. ” As Rüdiger Bubner has argued, the twentieth century began with an enthusiastic sense of new beginnings in many fields of intellectual life, including philosophy (1981, 11). There was a pervasive sense of the need to distance thought from the previous age. 42 Hegel takes diremption to be a result of the general social and cultural consequences of the dominance of the understanding, which severs “reason and sensuousness, intelligence and nature” and “absolute subjectivity and absolute objectivity” (p.
Philosophy, so Adorno will claim, achieves an insight about conceptual language as a whole through the selfreflection on its striving to state something. This evidently raises the question of why Adorno himself did not see the similarity with Wittgenstein’s philosophical endeavors. 4 A. J. Ayer located the originality of the logical positivists in their “making the impossibility of metaphysics depend not upon the nature of what could be known but upon the nature of what could be said” (1959, 11).
For Adorno, it means that the elucidation of philosophical problems will lead of themselves, by force of their very meaning, to a disclosure of social processes. But the dependence on social practice exhibited on Wittgenstein’s account is purely external: it does not emerge as the disclosure of the truth content of a philosophical concept, it is rather the dissolution of any claim to truth content. I shall have more to say about this below, but it will suffice for now to note that there is a striking difference in the account of the source of philosophical problems.
Adorno: The Recovery of Experience (Suny Series in Contemporary Continental Philosophy) by Roger Foster