By Gary A. Mullen
Within the minds of many severe theorists, Theodor W. Adorno epitomizes the failure of serious concept to supply any concrete assistance for political perform. His identify is nearly synonymous with the retreat of the revolutionary highbrow from the creeping totalitarianism of up to date mass democracy. This e-book endeavors to disrupt this false impression by means of supplying a detailed examining of Adorno’s philosophical disagreement with the Holocaust and the trendy conceptions of background, morality and subjectivity which are complicit in genocide. via rethinking the connection among cause and remembrance, morality and materiality, mimesis and political violence, Adorno’s paintings bargains not just incisive feedback of recent political rules and associations, it additionally exhibits us intimations of a distinct political practice.
“Gary Mullen supplies a lively safety of Adorno’s oft-maligned try to carry serious concept to undergo at the background of ecu domination. through getting to the eschatological deep constitution of Adorno’s philosophical venture, Mullen deftly counters the preferred interpretation of Adorno as a lapsed (and probably jaded) champion of cause and enlightenment. As portrayed by way of Mullen, in truth, Adorno is correctly understood as calling for an intensification of the undertaking of ecu enlightenment and as directing the severe energy of cause towards the particularity of human affliction. As Mullen ably demonstrates, the normative energy of Adorno’s contribution to serious concept derives from his candid disagreement with the Holocaust, which, Adorno believed, obliges us to re-think the character and buy of political judgment. this is often a powerful, pressing, and deeply humane publication. Adorno on Politics should be a invaluable source for college students and students alike.” —Daniel Conway, Texas A&M college
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Extra resources for Adorno on Politics after Auschwitz
Ashton [New York: Continuum, 1973], pp. 17–18). 2. Adorno, Negative Dialectics, p. 17. 3. Max Horkheimer and Theodor Adorno, Dialectic of Enlightenment, trans. Edmund Jephcott (Stanford: Stanford University Press, 2002), p. 64. 4. Ibid. 5. ). 6. Horkheimer and Adorno, Dialectic of Enlightenment, pp. 64–65; Gesammelte Schriften III, p. 102. 7. This mistaken position is espoused by Paul Connerton: “What was criticized in Marx as an apotheosis of history is transformed by Adorno into a ‘diabolization’ of history.
11; Gesammelte Schriften III, p. 27. 31. , p. 8; Gesammelte Schriften III, pp. 27–28. 32. , p. 8; Gesammelte Schriften III, p. 28. 33. , p. 9; Gesammelte Schriften III, p. 29. 34. , p. 9; Gesammelte Schriften III, p. 28. 35. , pp. 44–45; Gesammelte Schriften III, p. 76. 36. , p. 28; Gesammelte Schriften III, p. 54. 37. , p. 61; Gesammelte Schriften III, p. 98. 38. David Held, Introduction to Critical Theory (Berkeley: University of California Press, 1984), p. 403. 39. Horkheimer and Adorno, Dialectic of Enlightenment, p.
He does not leave us with a simple inversion of progress with each moment of history leading ineluctably closer to 43 44 Chapter 3 another Auschwitz.