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By Roger Foster

In Adorno, Roger Foster argues that there's a coherent serious undertaking on the center of Adorno’s philosophy of language and epistemology, the main to that's the restoration of a broader realizing of expertise. Foster claims, in Adorno’s writings, it's the proposal of religious event that denotes this richer imaginative and prescient of expertise and indicates an know-how of the experiential stipulations of ideas. through elucidating Adorno’s view of philosophy as a severe perform that discloses the ache of the area, Foster exhibits that Adorno’s philosophy doesn't turn out in a sort of resignation or futile pessimism. Foster additionally breaks new flooring by means of putting Adorno’s idea 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 sincerely, engages incisively with the to be had 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. it is a distinctive success simply because Foster is facing probably 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)

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This is what Adorno means when he claims that the subject is “also object, only in its objectification into the moment of form does it forget how and whereby it is itself constituted” (p. 37 For Adorno, this “forgetting” is not restricted to idealist philosophies, it occurs to an extent in all representations of cognition that are organized according to a separation of form from content, and where the relation between those two elements is conceived along the lines of Kantian determinate judgment.

When necessary, I shall try to demarcate the reading I am proposing from other current readings of Wittgenstein’s early work. 40 ADORNO WITTGENSTEIN AS A PHILOSOPHER OF DISENCHANTMENT In a letter fragment dating from 1925, Wittgenstein provides an exemplary depiction of the disenchantment of the world. The fragment identifies the “pure spiritual [religious] ideal” with white light, whilst the ideals of different cultures are compared to the different forms of light that appear when the pure light is passed through “colored glass covers” (2004, 44).

It is rather expressed by the work’s meaning. In the case of philosophical texts and art works, an effect of reification is that such works appear as autonomous, as meaningful “in themselves” independently of the practical contexts in which they are created. Like commodities, 38 ADORNO these works give the illusion of creating their own conditions of meaningfulness (or value), as items that are subject to purely intrinsic criteria of sense-making. It is this illusion (or semblance) attached to philosophical language that Adorno is referring to in the important section of Negative Dialectic on the “disenchantment of the concept” In truth all concepts, even philosophical ones, refer to the nonconceptual, because they are for their part moments of reality that renders their construction necessary—primarily for the purposes of the control of nature.

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