By Roger Foster
In Adorno, Roger Foster argues that there's a coherent severe venture on the center of Adorno’s philosophy of language and epistemology, the main to that's the restoration of a broader knowing of expertise. Foster claims, in Adorno’s writings, it's the idea of non secular event that denotes this richer imaginative and prescient of expertise and indicates an information of the experiential stipulations of recommendations. via elucidating Adorno’s view of philosophy as a severe perform that discloses the soreness of the realm, Foster indicates that Adorno’s philosophy doesn't turn out in a sort of resignation or futile pessimism. Foster additionally breaks new floor by way of putting Adorno’s thought of expertise when it comes to the paintings of different early twentieth-century thinkers, specifically Henri Bergson, Marcel Proust, Edmund Husserl, and early Wittgenstein.
“...this booklet is exceptional.” —CHOICE
“This publication 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: serious Essays on Adorno and the Postmodern
“This is the main lucid presentation I’ve ever learn of Adorno’s paintings. this can be a specified success simply because Foster is facing the most tricky and nuanced facets of Adorno: his notion of expertise in terms of language.” — Tom Huhn, editor of The Cambridge better half to Adorno
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Additional resources for Adorno: The Recovery of Experience (SUNY Series in Contemporary Continental Philosophy)
When Frederick William IV, the newly crowned monarch of Prussia, invited Schelling to Berlin in 1841 to take over Hegel’s chair in philosophy and become a part of the apparatus of the state as a privy councilor, Engels could still confidently report: If you ask any man in Berlin who has any idea at all about the power of the spirit over the world, where the battle site for control over German Public Opinion in politics and religion, thus over Germany itself, lies, he would answer that this battle site is at the University, and specifically in Auditorium Number 6, where Schelling is lecturing on Philosophy of Revelation.
The emergence of the technical and material forms of “modern spectrality,” which does not in any sense exhaust the meaning of hauntology, becomes more clearly visible throughout the nineteenth century with its experience of literature, the death of the Spirit of the Absolute, railroads, telegraphy, combustion engines, the development of both the social and the natural sciences, psychoanalysis, and philosophy. Then, in addition to those genres, it emerges from the implications for human beings of the technologies of reproduction such as photography, film, digitization, cloning, genetic engineering, and the development of artificial intelligence.
One can already begin to feel the enormous strains bearing down on such a structure, such a system of thought, and these strains will finally cause the architecture of absolute reason to fracture, crash, and re-sound down to the (post)modern period. Schelling posits both immutability and a “living science,” an instinct (or, later, a “will”) that expresses itself in both philosophy and art in ever new forms. Hegel, Marx, Schopenhauer, Kierkegaard, and Nietzsche all attempted “solutions” to these difficulties, which then continued through Husserl, Benjamin, Heidegger, Adorno, Foucault, Derrida, and Deleuze.