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 global. 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 unfavourable. Fabian Freyenhagen reconstructs and defends Adorno's useful philosophy according to those fees. He argues that Adorno's deep pessimism in regards to the modern social international is coupled with a robust optimism approximately human power, and that this optimism explains his damaging perspectives concerning the social global, and his call for that we withstand and alter it. He exhibits that Adorno holds a considerable ethics, albeit one who is minimalist and according to a pluralist notion of the undesirable - a consultant for residing much less wrongly. His incisive examine does a lot to improve our figuring out of Adorno, and can also be an immense intervention into present debates in ethical philosophy
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Additional resources for Adorno's practical philosophy : living less wrongly
Jaeggi suggests that Adorno undertakes immanent critique at its limit (2005: 82) – that is, he proceeds immanently as much as possible, but also realises that this procedure does not yield strict contradictions, but, at best, inadequacies. Also, by giving up on Hegel’s optimism of history as the unfolding of reason, Adorno has no longer a warrant for thinking that the long series of individual immanent critiques adds up to progress. Instead of trusting the process of immanent critique, Adorno needs objective criteria of success brought externally to the critical enterprise.
Yet, the danger of disaster is no less real. In fact, if Adorno is to be believed, the catastrophe has already taken place and the modern social world has an inbuilt tendency towards permanent catastrophe. In this chapter, I present Adorno’s fundamental claim that the powerful means we developed in the pursuit of self-preservation have taken on a life of their own and that this has led to disaster. I begin with introducing Adorno’s controversial thesis that the events for which the name Auschwitz stands epitomise the radical evil of the modern social world and demonstrate that this evil is not accidental to this world, but intimately connected to it (Section I).
This is not to say that I can comment in this study on every passage in which Adorno seems to help himself to the good or some other positive notion in a way that violates negativist strictures. I do not deny that there are passages that give this impression. My claim is that they are better interpreted in a negativist way. 1: 147–8. 21 Elsewhere, I have criticised two of the main alternatives; see my 2009 and 2011a. 22 See 11: 20/Adorno 1984: 160. 23 As I see it, nothing in these statements commits Adorno to operating with a conception of the good.
Adorno's practical philosophy : living less wrongly by Adorno, Theodor W.; Freyenhagen, Fabian; Adorno, Theodor W.; Adorno, Theodor W