By Adorno, Theodor W.; Freyenhagen, Fabian; Adorno, Theodor W.; Adorno, Theodor W
Adorno notoriously asserted that there's no 'right' lifestyles in our present social international. This statement has contributed to the common notion that his philosophy has no sensible import or coherent ethics, and he's frequently accused of being too damaging. Fabian Freyenhagen reconstructs and defends Adorno's sensible philosophy in line with those fees. He argues that Adorno's deep pessimism concerning the modern social global is coupled with a powerful optimism approximately human capability, and that this optimism explains his destructive perspectives concerning the social international, and his call for that we withstand and alter it. He indicates that Adorno holds a substantial ethics, albeit person who is minimalist and in accordance with a pluralist perception of the undesirable - a consultant for dwelling much less wrongly. His incisive research does a lot to develop our knowing of Adorno, and can be a huge intervention into present debates in ethical philosophy
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Additional info for Adorno's practical philosophy : living less wrongly
27 MM, 4: 105/93. 1: 29–30/Adorno 2003a: 161–2. What Adorno says of ‘ironist’ would, presumably, also hold for the critical theorist. 29 See Kohlmann 1997: 184–5. 2: 792–3/CM, 287). Still, this should not be understood to suggest that such a realisation would be all that is required for a free society or the realisation of the (human) good. Rather, Adorno is making a more limited point here: he is reacting to the demand that a critique of society should always be able to offer positive practical improvements.
Indeed, sometimes one cannot make sense of a sentence or paragraph at all, without knowing to what or whom Adorno is alluding. In this way, discussion of Adorno’s work particularly beneﬁts from tracing the ideas and works that form the context of its development and content. It is, however, also particularly difﬁcult in his case, with such an array of (often conﬂicting) inﬂuences. 2: 798/CM, 292–3. In a radio conversation with Bloch in 1964, Adorno adopts what he describes as ‘the unexpected role of being the advocate for the positive’ (‘Etwas fehlt .
4 The actions of the perpetrators thereby mirrored something fundamental in the workings of modern society and rationality (according to Adorno): the elimination of particularity, such that everything and everyone becomes fungible – just another instance of a general category; one which can easily be expended or discarded, since others could take its place. Those actions foreshadowed a tendency, according to which differences matter, if at all, as inefﬁciencies or stopgaps to be eliminated. Auschwitz expresses also the inversion of means and ends typical of modern society (and thought forms), albeit in an extreme form: the modern means of industrialisation, transport, and bureaucratic administration (as well as technical-instrumental rationality) are not just decoupled from human ends, but actually turned against the most basic of such ends, survival.