By Alastair Morgan
During this very important and fascinating publication, Alastair Morgan bargains an in depth exam of the concept that of existence in Adorno’s philosophy. He relates Adorno’s inspiration during this context to a couple of key thinkers within the heritage of continental philosophy, together with Marx, Hegel, Heidegger and Agamben, and offers a controversy for the relevance and significance of Adorno’s serious philosophy of lifestyles firstly of the twenty-first century.
Crucially, Morgan bargains a brand new framework for realizing the relation among techniques of existence and a serious philosophy.
The thought of existence has formerly acquired little consciousness in Adorno scholarship. but it is a continuing subject matter and challenge operating all through Adorno’s paintings, from his early opinions of life-philosophies to his past due philosophy of metaphysical adventure because the threat of lifestyles. the concept Adorno’s philosophy is short of or missing in a basic ontology has been the topic of loads of serious consciousness, yet this has infrequently been tested via an research of the concept that of existence. in addition, philosophies of lifestyles have visible a resurgence lately (particularly with a renewed curiosity in Bergson’s philosophy through the severe reception of Deleuze’s philosophy).
Adorno’s proposal of Life is an important and well timed examine that provides a particular interpretation of Adorno’s philosophy, and may be of imperative curiosity to somebody engaged on Adorno.
Furthermore, it presents a robust interpretation of the serious strength of Adorno’s philosophy, that might give a contribution to the renewed curiosity within the proposal of existence inside modern philosophy.
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Additional info for Adorno’s Concept of Life
Erfahrung is destroyed because the process of the communicability of tradition is fundamentally altered in modernity. There does seem to be a certain reduction of the concept of Erlebnis at work here. Relating Erlebnis purely to the moment of perception, reduces that sense ofan experience that escapes the bonds of tradition andsomehow escapes the bonds of conceptual determination. Of course, Erlebnis, in the sense that Benjamin gives it, does escape the bounds ofa conceptual determination, but purely through its complete lack of assimilation as experience by a subject.
Bernstein characterizes this separation between inner and outer as a pplied to mechanisms of repression in the following way: 'The fundamental conceptual error of the simple instinctual renunciation story is that, despite itself, it assumes a fundamental separation between nature and culture, as if inner nature was a qualitatively and quantitatively given ... ,32 This is what Whitebrook, in his book Perversion and Utopia, has referred to as 'this Rousseauean figure ofthought' that is searching for sorne untainted element within human nature that can then serve as an Archimedean point from which to effect radical or revolutionary transformation.
30 A certain relation between subjects and objects encapsulated by factory production and other mass forms of repetitive experience, alongside a culture industry that colonizes the free time of the worker in relation to a standardized culture ofconsumption, has caused the marrow to be sucked from experience. 31 This destruction of experience realizes its apotheosis in the forms ofbare life that are revealed as death-in-life in Auschwitz and that Agamben develops as different empty spaces within the context ofmodern biopower.