Negative Dialectics (Negative Dialectics Ppr)
Theodor W. Adorno
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The major work and Adorno's culminating achievement. Negative Dialectics is a critique of the philosophies of Kant, Hegel, and Heidegger, and a visionary elaboration of the author's own vision of dialectics.
defend them. At bottom, this book is an apologia for deviationism, a Marxist thinker’s explication of his inability to toe the lines laid down today for proper Marxist thinking. The deviations to which he pleads guilty are numerous. He accords primacy to facts over concepts, and to substance over form. He holds that dark realities can eclipse dazzling ideas, and that theory, however noncontradictory, cannot undo a contradictory practice. He contends that if nonidentical objects belie the identity
unregimented insight than Schelling’s idealism, or even Hegel’s. Especially tabooed as heterodoxy, as dealing with mere , is social consciousness, which entity and precisely in the ontologies of Antiquity was inseparable from the philosophical one. In his hermeneutics, Heidegger adopts the turn against epistemology which Hegel inaugurated in the Preface to Phenomenology of the Mind 9 But the reservations of transcendental philosophy against a substantive philosophy that forbids substance to cross
position in which that separation of subject and object will directly vanish, for the separation is inherent in each thought; it is inherent in thinking itself. This is why Heidegger’s moment of truth levels off into an irrationalist weltanschauung. Today as in Kant’s time, philosophy demands a rational critique of reason, not its banishment or abolition. “SENSE OF BEING” When men are forbidden to think, their thinking sanctions what simply exists. The genuinely critical need of thought to
its aural absoluteness’ sake, must not be contaminated with any entity; yet nothing but such contamination can give Being the immediacy that furnishes the legal title for the claim of absoluteness: that “Being” always means also as much as “entity” pure and simple. As soon as the talk of Being adds anything to pure invocation, the addition will come from the ontical sphere. Heidegger’s rudiments of material ontology are temporal; they have come to be, and they will pass as Scheler’s did before.
scorns, and needs it precisely at the moment of concretion. Absolutized duration, pure becoming, the pure act—these would recoil into the same timelessness which Bergson chides in metaphysics since Plato and Aristotle. He did not mind that the thing he groped for, if it is not to remain a mirage, is visible solely with the equipment of cognition, by reflection upon its own means, and that it grows arbitrary in a procedure unrelated, from the start, to that of cognition. Husserl the logician, on