154:
688:
However, this philosophical project is inseparable from Adorno's reflection on the historical experience of
Auschwitz, which he sees as a decisive break that challenges the very foundations of Western philosophical thinking. Adorno argues that the systematic extermination of the Jews cannot be adequately comprehended or represented within the frameworks of traditional philosophy, and his "negative dialectics" is an attempt to develop a mode of thinking that can respond to the ethical and metaphysical challenges posed by the Holocaust.
692:
philosophical tradition. Such a revelation reaches out to its experienced object, whose entirety always escapes the simplifying categories of purely theoretical thinking. Adorno raises the possibility that philosophy and its essential link to reality may be essentially epistemological in nature. His reflection moves a step higher by applying the concept of dialectics not only to exterior objects of knowledge, but to the process of thought itself.
541:
647:, which he sees as a catastrophic failure of Enlightenment rationality and a profound challenge to the very foundations of philosophical thought. He argues that the experience of Auschwitz demands a fundamental rethinking of the Western philosophical tradition and a new form of critical theory that can grapple with the ethical and metaphysical challenges posed by the Holocaust, writing that a "new
529:
696:
such unity. To use the strength of the subject to break through the fallacy of constitutive subjectivity—this is what the author felt to be his task . Stringently to transcend the official separation of pure philosophy and the substantive or formally scientific realm was one of his determining motives."
885:
We are blaming the method for the fault of the matter when we object to dialectics on the ground (repeated from Hegel’s
Aristotelian critics on) that whatever happens to come into the dialectical mill will be reduced to the merely logical form of contradiction, and that (an argument still advanced by
756:
it might have intended to achieve may be derived (or is otherwise explained) in the book's critique of systemic thinking in relation to the limits of knowledge and in relation to the abyss of what was or was not experienced subjectively in the camps summarized in the phrase, "Here is no why," uttered
695:
To summarize, "...this
Negative Dialectics in which all esthetic topics are shunned might be called an “anti-system.” It attempts by means of logical consistency to substitute for the unity principle, and for the paramountcy of the superordinate concept, the idea of what would be outside the sway of
687:
Adorno's purpose was to overcome the formal logical limits of the previous definitions of dialectics by putting into light that new knowledge arises less from a
Hegelian unification of opposite categories as defined following Aristotelian logic than by the revelation of the limits of knowledge.
691:
His emphasis on the non-identity and particularity of objects, his critique of the totalizing tendencies of
Enlightenment thought, and his call for a new form of philosophical reflection are all deeply shaped by his conviction that Auschwitz demands a fundamental rethinking of the Western
631:
Negative dialectics rejects the idea of a final synthesis or reconciliation, instead emphasizing the importance of maintaining the tension between contradictory elements and resisting the temptation to subsume particulars under abstract, totalizing concepts.
684:, dialectics meant to achieve something positive by means of negation; the thought figure of the 'negation of the negation' later became the succinct term. This book seeks to free dialectics from such affirmative traits without reducing its determinacy."
946:
The plain contradictoriness of this challenge is that of philosophy itself, which is thereby qualified as dialectics before getting entangled in its individual contradictions. The work of philosophical self-reflection consists in unraveling that
724:, and the Austrian musicologist Sebastian Wedler. The book has also had an influence on Holocaust historiography. It is possible (though somewhat arbitrary since this influence is quite quite spread) to cite exemplars of this influence such as
675:
into something greater. Adorno's dialectics rejected this positive element wherein the result was something greater than the parts that preceded and argued for a dialectics which produced something essentially negative. Adorno wrote that
27:
613:
emphasis on reason and progress has led to the domination of nature and the suppression of human individuality, and he develops the notion of negative dialectics as a critique of the positive,
704:
Adorno's work has had a large impact on cultural criticism, particularly through Adorno's analysis of popular culture and the culture industry. Adorno's account of dialectics has influenced
744:
can be seen as proleptic anticipations or otherwise as influences on Adorno's thought in
Negative Dialectics. The usually unspoken taboo on coming up with formulas or exact summaries of
799:
241:
571:
225:
998:
1207:
1002:
655:
upon unfree mankind: to arrange their thoughts and actions so that
Auschwitz will not repeat itself, so that nothing similar will happen."
1239:
926:
Having broken its pledge to be as one with reality or at the point of realization, philosophy is obliged ruthlessly to criticize itself.
671:, the dialectic was a process of realization that things contain their own negation and through this realization the parts are
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Croce) the full diversity of the noncontradictory, of that which is simply differentiated, will be ignored.
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377:
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1225:
169:
1358:
445:
420:
137:
862:"Dialectical Philosophy after Auschwitz: Remaining Silent, Speaking Out, Engaging with the Victims"
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indicates the untruth of identity, the fact that the concept does not exhaust the thing conceived.
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450:
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667:, freeing it from traits previously attributed to it that he believed to be fictive. For
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777:. Cultural memory in the present. Stanford, Calif: Stanford University Press.
1347:
984:
636:
292:
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Critical Theory After the Rise of the Global South: Kaleidoscopic
Dialectic
861:
729:
652:
392:
312:
302:
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717:
277:
705:
367:
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435:
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622:
1045:
History and Spirit: An
Inquiry into the Philosophy of Liberation
663:
Adorno sought to update the philosophical process known as the
964:
748:
the Holocaust happened and what sort of specific outcomes the
1075:"John Zerzan: Anti-civilization theorist, writer and speaker"
681:
640:
806:, Cambridge: Cambridge University Press, pp. 48–76,
1202:
Late Marxism: Adorno or the Persistence of the Dialectic
1124:
Negativity and Revolution: Adorno and Political Activism
736:
etc.--in addition the memoirs of camp survivors such as
1020:. Cambridge: Cambridge University Press. p. 10.
775:
Can one live after Auschwitz? a philosophical reader
1134:, ed. with Fernando Matamoros & Sergio Tischler
1042:
866:The Philosophical Journal of Conflict and Violence
834:
635:Central to Adorno's argument is his reflection on
601:, in which he presents a critique of traditional
1345:
952:Theodor W. Adorno, Negative Dialectics, Preface
931:Theodor W. Adorno, Negative Dialectics, Preface
911:Theodor W. Adorno, Negative Dialectics, Preface
891:Theodor W. Adorno, Negative Dialectics, Preface
772:
680:is a phrase that flouts tradition. As early as
1233:
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859:
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1015:
997:: CS1 maint: multiple names: authors list (
773:Adorno, Theodor W.; Tiedemann, Rolf (2003).
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757:by a camp guard to an inmate at Auschwitz.
1240:
1226:
1001:) CS1 maint: numeric names: authors list (
572:
558:
25:
1016:James Bohman (1999). Robert Audi (ed.).
965:Adorno, Theodor W., 1903-1969. (1983) .
639:and the systematic extermination of the
1144:Friedlander, Saul; et al. (1992).
1087:
1346:
1018:The Cambridge Dictionary of Philosophy
1247:
1221:
1034:
830:
828:
597:) is a 1966 book by the philosopher
13:
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839:. London: Routledge. p. xix.
798:Zuidervaart, Lambert, ed. (2007),
708:, the sociologist and philosopher
484:Cultural Marxism conspiracy theory
235:The Theory of Communicative Action
14:
1380:
825:
609:thinking. Adorno argues that the
1158:
1049:. Boston: Beacon Press. p.
539:
527:
226:The Structural Transformation of
152:
1152:
1137:
1116:
1081:
1067:
860:Herberg-Rothe, Andreas (2020).
958:
937:
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897:
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804:Social Philosophy after Adorno
791:
766:
244:Age of Mechanical Reproduction
16:1966 book by Theodor W. Adorno
1:
1281:The Authoritarian Personality
1192:Origin of Negative Dialectics
1088:Rehbein, Boike (2015-03-24).
800:"Metaphysics after Auschwitz"
760:
669:Georg Wilhelm Friedrich Hegel
699:
7:
835:Adorno, Theodor W. (1990).
10:
1385:
1369:Works by Theodor W. Adorno
1273:Dialectic of Enlightenment
658:
170:Dialectic of Enlightenment
31:Cover of the first edition
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1264:
1255:
1094:(1 ed.). Routledge.
421:Communicative rationality
118:
110:
102:
92:
82:
72:
64:
56:
46:
36:
24:
1364:German non-fiction books
969:. New York: Continuum.
626:dialectical materialism
114:416 (Routledge edition)
1354:1966 non-fiction books
1333:Second Viennese School
955:
934:
914:
894:
649:categorical imperative
594:
242:The Work of Art in the
1161:Survival at Auschwitz
1100:10.4324/9781315718934
944:
924:
904:
883:
628:that grew out of it.
534:Philosophy portal
219:Reason and Revolution
184:Eros and Civilization
1214:. I.B. Tauris, 2013.
1194:. Free Press, 1979.
1041:Kovel, Joel (1991).
651:has been imposed by
20:Negative Dialectics
1297:Negative Dialectics
1182:Negative Dialectics
1178:updated translation
967:Negative dialectics
837:Negative Dialectics
714:anarcho-primitivist
678:Negative Dialectics
586:Negative Dialectics
441:Legitimation crisis
411:Advanced capitalism
212:One-Dimensional Man
205:Negative Dialectics
191:Escape from Freedom
127:(Routledge edition)
47:Original title
21:
1184:, with commentary.
720:, the sociologist
603:Western philosophy
595:Negative Dialektik
546:Society portal
405:Important concepts
51:Negative Dialektik
19:
1341:
1340:
1249:Theodor W. Adorno
1188:Buck-Morss, Susan
1176:Dennis Redmond's
1132:978-0-7453-2836-2
1109:978-1-315-71893-4
976:978-1-4411-3523-0
813:978-0-521-69038-6
784:978-0-8047-3143-0
599:Theodor W. Adorno
582:
581:
509:Social alienation
257:Notable theorists
228:the Public Sphere
177:Eclipse of Reason
131:
130:
41:Theodor W. Adorno
1376:
1359:Frankfurt School
1328:Frankfurt School
1305:Aesthetic Theory
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1235:
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1198:Jameson, Fredric
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494:Marxist humanism
431:Culture industry
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94:Publication date
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1212:Adorno Reframed
1204:. Verso, 2007.
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1171:Further reading
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1122:John Holloway.
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451:Popular culture
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1163:. p. 29.
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730:Yehuda Bauer
716:philosopher
703:
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446:Non-identity
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60:E. B. Ashton
50:
718:John Zerzan
607:dialectical
504:Reification
499:Recognition
383:Sohn-Rethel
328:Kirchheimer
163:Major works
1348:Categories
943:See quote
923:See quote
903:See quote
819:2024-03-22
761:References
738:Jean Amery
706:Joel Kovel
615:idealistic
308:Horkheimer
77:Philosophy
57:Translator
993:cite book
985:741691296
882:See quote
750:Final Aim
700:Influence
665:dialectic
645:Auschwitz
461:Privatism
436:Dialectic
343:Löwenthal
333:Kompridis
83:Publisher
950:—
947:paradox.
929:—
909:—
889:—
673:sublated
621:and the
353:McCarthy
338:Kuhlmann
323:Kracauer
298:Habermas
288:GrĂĽnberg
273:Benjamin
138:a series
136:Part of
65:Language
1316:Related
1126:(2008)
659:Summary
623:Marxist
393:Wingert
388:Wellmer
378:Schmidt
373:Pollock
363:Neumann
348:Marcuse
303:Honneth
73:Subject
1308:(1970)
1300:(1966)
1292:(1951)
1284:(1950)
1276:(1944)
1130:
1106:
1057:
1024:
983:
973:
843:
810:
781:
740:, and
712:, the
653:Hitler
591:German
456:Praxis
313:Jaeggi
263:Adorno
140:on the
68:German
37:Author
1265:Works
682:Plato
619:Hegel
318:Kluge
293:Geuss
283:Forst
278:Fromm
111:Pages
106:Print
1128:ISBN
1104:ISBN
1055:ISBN
1022:ISBN
1003:link
999:link
981:OCLC
971:ISBN
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