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By Maurice Balme, Gilbert Lawall, Luigi Miraglia, Tommaso Francesco Borri

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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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