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Metaphysics: Concept and Problems, by Theodor Adorno
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This volume makes available in English for the first time Adorno's lectures on metaphysics. It provides a unique introduction not only to metaphysics but also to Adorno's own intellectual standpoint, as developed in his major work Negative Dialectics.
Metaphysics for Adorno is defined by a central tension between concepts and immediate facts. Adorno traces this dualism back to Aristotle, whom he sees as the founder of metaphysics. In Aristotle it appears as an unresolved tension between form and matter. This basic split, in Adorno's interpretation, runs right through the history of metaphysics. Perhaps not surprisingly, Adorno finds this tension resolved in the Hegelian dialectic.
Underlying this dualism is a further dichotomy, which Adorno sees as essential to metaphysics: while it dissolves belief in transcendental worlds by thought, at the same time it seeks to rescue belief in a reality beyond the empirical, again by thought. It is to this profound ambiguity, for Adorno, that the metaphysical tradition owes its greatness.
The major part of these lectures, given by Adorno late in his life, is devoted to a critical exposition of Aristotle's thought, focusing on its central ambiguities. In the last lectures, Adorno's attention switches to the question of the relevance of metaphysics today, particularly after the Holocaust. He finds in metaphysical experiences, which transcend rational discourse without lapsing into irrationalism, a last precarious refuge of the humane truth to which his own thought always aspired.
This volume will be essential reading for anyone interested in Adorno's work and will be a valuable text for students and scholars of philosophy and social theory.
- Sales Rank: #441392 in Books
- Brand: Brand: Stanford University Press
- Published on: 2002-10-01
- Released on: 2002-10-01
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .50" w x 6.00" l, .73 pounds
- Binding: Paperback
- 224 pages
Features
- Used Book in Good Condition
Language Notes
Text: English (translation)
Original Language: German
From the Inside Flap
This volume makes available in English for the first time Adorno’s lectures on metaphysics. It provides a unique introduction not only to metaphysics but also to Adorno’s own intellectual standpoint, as developed in his major work Negative Dialectics.
Metaphysics for Adorno is defined by a central tension between concepts and immediate facts. Adorno traces this dualism back to Aristotle, whom he sees as the founder of metaphysics. In Aristotle it appears as an unresolved tension between form and matter. This basic split, in Adorno’s interpretation, runs right through the history of metaphysics. Perhaps not surprisingly, Adorno finds this tension resolved in the Hegelian dialectic.
Underlying this dualism is a further dichotomy, which Adorno sees as essential to metaphysics: while it dissolves belief in transcendental worlds by thought, at the same time it seeks to rescue belief in a reality beyond the empirical, again by thought. It is to this profound ambiguity, for Adorno, that the metaphysical tradition owes its greatness.
The major part of these lectures, given by Adorno late in his life, is devoted to a critical exposition of Aristotle’s thought, focusing on its central ambiguities. In the last lectures, Adorno’s attention switches to the question of the relevance of metaphysics today, particularly after the Holocaust. He finds in metaphysical experiences, which transcend rational discourse without lapsing into irrationalism, a last precarious refuge of the humane truth to which his own thought always aspired.
This volume will be essential reading for anyone interested in Adorno’s work and will be a valuable text for students and scholars of philosophy and social theory.
About the Author
Theodor W. Adorno (1903-1969) was a prominent member of the Frankfurt School and one of the most influential thinkers of the twentieth century in the areas of social theory, philosophy and aesthetics.
Rolf Tiedemann is the literary executor of Adorno and of Walter Benjamin and the editor of the German editions of Adorno's collected works and his posthumous writings.
Most helpful customer reviews
16 of 18 people found the following review helpful.
Organic precision
By Edward G. Nilges
A theme of the late Adorno was the "organic" connection of linked terms: for the late Adorno, philosophy had the musical task of balancing claims at opposite ends of these organic polarities.
In Plato, Adorno shows, there is no conception of the reality of matter as opposed to Form; in Platonism, matter is merely Maya and illusion. Aristotle's insight was that the Form implies that we have to take an interest in matter because Form is always a Form-of with a material content. A square is in this picture filled with matter of some color; the perfect man has a material biography including encounters with the material (such as the Wedding Feast at Cana: marriage's sanctity is this transit of Venus.)
Nor, in Aristotle-Adorno, would the Form be at all improved by removing, in a Platonic spirit, as much matter as possible in a retreat from the world in search of "pure" form. Most mystics in the Hellenist period were consciously or unconsciously, Platonists who sought through reduction in contact with the material access to a mystical. As the twentieth century Islamic philosopher Sayyid Qutb has shown, this creates a cleavage or schizophrenia in Western thought: a divorce.
Western mental reservations about the goodness of the received, material, world result from the fact that (as Adorno shows) Aristotle quite straighforwardly prized the Form over the Content, preserving the Platonic value structure. Adorno shows that Aristotle did so because ancient philosophers had no clear conception of the dialectic.
Now, this is a claim of the sort that Adorno's very critics hunt for in the thicket of his prose like Indiana Jones, and, once they find this fool's gold, they fail to read on; for is it not the case that dialectic comes from the Greek?
Dialectic did come from the Greek but Continental philosophers don't mean by "dialectic" its root meaning of conversation, instead something more like talking to oneself in which the philosopher is literally sundered by the overpowering structure of his thought at the point where he realizes that as a part of the historical world he must self-apply his philosophy, treating himself as Other.
It is at this point that contradictions emerge which point the way not to collapse but to a new structure.
Adorno's dialectic, which he found absent in Aristotle, was one in which the Concept makes its own demands upon the thinker who winds up, not compromising with the World Spirit but in wholehearted agreement with its necessity.
We have to cultivate Adorno's remarkable ability to think in three dimensions here and historically; for thanks to Orwell, the very phrase, "wholeheartedly in agreement with the necessity of the World Spirit" becomes Winston Smith at the end of 1984. In fact, Adorno, despite the simple-minded demonology of the American right, was not at all wholeheartedly in agreement with the NOWS after the Holocaust and his negativity, also a matter of paradoxical scorn in American circles, generated his thought after 1945.
The canard of the American right is that European intellectuals of the 1950s like Adorno somehow manufactured the Stalinism of the 1930s (sic.: if you're going to lie, lie big: it is unexplained how the future influenced the past.)
Another canard of the American right is the attempt to pin responsibility for the Holocaust, ahistorically, on European intellectuals, and Adorno is usually in the round-up of the usual suspects. The Hegelian belief in the reality of moral progress is portrayed as generating schemes, for social improvement, which generate schemes, for mass murder, as if privatized schemes do not also have their own potential, almost by default.
For Adorno, there was no empirically attainable way to attain redemption after the death camps. For the Anglo-American philosopher, who Adorno represents in this book as the deracinated Wittgenstein, "die Welt ist alles, was der Fall ist" (the world is what happens), the Holocaust as a fact therefore closes the matter: we find an echo of this in the facticity of interviews, on horror, of The Guy in the Bar...s seen, for example, in Claude Lanzmann's Shoah.
The Guy says "get over it,... don't bring it up, Die Welt ist alles, was der Fall ist." Adorno's nemesis (like the Guy on the Weimar street-car who yelled at young Ted for his pretentious speech, pretentious speech being close to the language of redemption: like the knucklehead on the El who yelled at my kid for reading a book), the Guy is unconsciously influenced by Positivism and concludes from the empirical horror of Stalinism and the Holocaust that there is no "redemption", only revenge, only Tony Soprano, bada-bing.
The Guy in the Bar, an irresponsible philosopher in the sense that this clown witlessly inherits philosophy without examination, is, in his schizophrenic willingness to divorce form from content, in charge of modern American media...in which the form of facticity and polls drive what passes for political thought. Die Welt ist Alles, was Herr Gallup sprachen.
Adorno's ghost is needed to exorcise Guys in Bars, including those with tenure.
Adorno realized that form and content exist in an organic unity. Language that witlessly forgets this is the sort of political language that takes upon a favored form such as "freedom" without bothering to fill the form with content such as free men and women, and instead, in the Name of the Form, fills America's jails.
Half-educated, half-indoctrinated bien pensants are then systematically gulled into support for crime following the empty signifier of the Form. This has in my experience reduced and brutalized smart people to Guys in Bars.
Metaphysics is not palmistry, nor theology, nor the posit of supernatural entities. Nor is it restricted by any known law to the mulish rejection of an excess over der Fall. It is instead an ongoing critique of the very attempt to grope beyond and this critique itself is evidence for the Unseen: it is a rumor of redemption, and that is all we need: that is all we deserve.
2 of 2 people found the following review helpful.
Brilliant and Neglected
By Steiner
This extraordinary collection of lectures is an all-too-often overlooked part of the Adorno corpus—his commitments to the metaphysical tradition are infinitely fascinating and infinitely perplexing. On the one hand it is clear that the theological heritage inherent in our metaphysical categories take on the status of being a sort of moral abomination in a social order that has witnessed and brought forth Auschwitz and the Atomic bomb, Adorno nevertheless clings to the possibility of a “metaphysical experience” that is said to resist the immediacy of blind contingency. The majority of these lectures traces the developments of the central tension within metaphysics—which Adorno takes to be essentially originating with Aristotle rather than Plato—namely, the ongoing attempt by metaphysics to capture that which is transcendent through rational concepts. The metaphysical tradition is here interpreted as the secularization of mythological through the formation of universal categories and concepts. The final mediations provide further articulation of Adorno’s “Meditations on Metaphysics” that figure as the closing section of his Negative Dialectics.
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