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 is the restoration of a broader figuring out of expertise. Foster claims, in Adorno’s writings, it's the idea of non secular adventure that denotes this richer imaginative and prescient of expertise and indicates an information of the experiential stipulations of innovations. through elucidating Adorno’s view of philosophy as a severe perform that discloses the pain of the realm, Foster exhibits 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 idea of expertise on the subject of the paintings of alternative early twentieth-century thinkers, specifically Henri Bergson, Marcel Proust, Edmund Husserl, and early Wittgenstein.
“...this ebook 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. it is a designated fulfillment simply because Foster is facing some of the most tricky and nuanced points of Adorno: his belief of expertise relating to language.” — Tom Huhn, editor of The Cambridge better half to Adorno
Read Online or Download Adorno: The Recovery of Experience (Suny Series in Contemporary Continental Philosophy) PDF
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Extra info for Adorno: The Recovery of Experience (Suny Series in Contemporary Continental Philosophy)
This evidently raises the question of why Adorno himself did not see the similarity with Wittgenstein’s philosophical endeavors. 4 A. J. Ayer located the originality of the logical positivists in their “making the impossibility of metaphysics depend not upon the nature of what could be known but upon the nature of what could be said” (1959, 11). The metaphysician is portrayed as one who is breaking the rules by using language in an illegitimate fashion, trying to say something while transgressing the rules of meaningful utterance.
But the dependence on social practice exhibited on Wittgenstein’s account is purely external: it does not emerge as the disclosure of the truth content of a philosophical concept, it is rather the dissolution of any claim to truth content. I shall have more to say about this below, but it will suffice for now to note that there is a striking difference in the account of the source of philosophical problems. 10 Hence, for Wittgenstein, the dissolution of those problems cannot disclose anything about experience.
Windelband attributed this to the dissatisfaction of a new generation with “positivistic impoverishment and materialistic desolation,” that is to say, the scientism and formalism of the dominant neo-Kantian model of philosophy. The efforts of nineteenth-century positivism to model philosophy on the natural sciences had been accompanied by a growing specialization of philosophy as a separate Fachdiziplin. At the turn of the century, as Windelband tells it, this new scientific respectability of philosophy had been achieved at the cost of a loss of philosophy’s ability to address the pressing spiritual questions of a new generation.
Adorno: The Recovery of Experience (Suny Series in Contemporary Continental Philosophy) by Roger Foster