Theodor W. Adorno, İkinci Dünya Savaşı sonrası dönemin önde gelen filozof ve toplum kuramcılarından biridir. Eleştirel Kuramın gelişmesinde önemli rolü olan, özgün ve de genellikle zor olan yazıları sadece temel felsefi sorular ileri sürmekle kalmayıp aynı zamanda edebiyat, sanat, müzik, sosyoloji ve siyaset kuramına ilişkin derin analizler de sunar. Bu kapsamlı kitapta Brian O’Connor, Adorno’nun felsefesini, onun eserleriyle ilk kez karşılaşanlara açıklamaktadır. O’Connor, bu amaçla, yaşamı ve entelektüel çevresinin bağlamını oluşturan ana felsefi görüşleri aracılığıyla Adorno felsefesinin merkezi (...) unsurlarını değerlendiriyor. Bu bağlamda Aydınlanmanın diyalektiği, şeyleşme, bütünsellik, dolayımlama, özdeşlik, özdeşsizlik, deneyim, negatif diyalektik, içkinlik, özgürlük, özerklik ve sanatta taklit gibi kavramları, felsefesinin temel alanları üzerinden tartışıyor. Kronoloji ve terimler sözlüğünün yanı sıra ek okuma önerileri de içeren Adorno, felsefe, edebiyat, sosyoloji ve kültürel çalışmalarla ilgilenenler için ideal bir giriş kitabı... (shrink)

The current work builds a definition of irritability from both academic definitions and lay perspectives. In Study 1, a quantitative content analysis of academic definitions resulted in eight main content categories. In Study 2, a community sample of 39 adults participated in qualitative interviews. A deductive thematic analysis resulted in two main themes. The first main theme dealt with how participants positioned irritability in relation to other negative states. The second dealt with how participants constructed irritability as both a loss (...) of control and as an experience that should be controlled. The discussion integrates the findings of both studies and provides a concise, but comprehensive definition. (shrink)

This is a study of the epistemological theory of Theodor Adorno.

An analysis of how Adorno's "pure" philosophy can be seen to provide a justification of the rationality required by critical theory.

O'Connor and Wyatt use more than 250 color photographs and illustrations to help us break out of the linear mode and see the world differently.

This superb volume brings together for the first time the essential readings selections from Adorno's multidisciplinary work. It will be valuable to readers at various levels as it makes available Adorno material which previously was either difficult to access or was presented in a form which was intimidating.

The course of German Idealism, which lasted from Kant to Schelling, is one of the most important and influential periods in the history of philosophy. _The Routledge Handbook of German Idealism_ is a superb resource for all students and scholars of the movement. Its twelve specially commissioned thematic chapters, all written by experts in the area, cover the essential aspects of German idealism, including Knowledge, nature, freedom and morality, law, history, religion, art and the European legacy of German idealism. In (...) addition to providing essential background to the thought of the period’s most important philosophers, Kant, Hegel, Fichte and Schelling, it also covers philosophers such as Herder, Holderlin, and Schleiermacher. Clearly written, it is accessible to any student of philosophy as well as those in other disciplines with an interest in German idealism, nineteenth century philosophy and continental philosophy. (shrink)

For millennia, idleness and laziness have been regarded as vices. We're all expected to work to survive and get ahead, and devoting energy to anything but labor and self-improvement can seem like a luxury or a moral failure. Far from questioning this conventional wisdom, modern philosophers have worked hard to develop new reasons to denigrate idleness. In Idleness, the first book to challenge modern philosophy's portrayal of inactivity, Brian O'Connor argues that the case against an indifference to work and (...) effort is flawed--and that idle aimlessness may instead allow for the highest form of freedom. -/- Idleness explores how some of the most influential modern philosophers drew a direct connection between making the most of our humanity and avoiding laziness. Idleness was dismissed as contrary to the need people have to become autonomous and make whole, integrated beings of themselves (Kant); to be useful (Kant and Hegel); to accept communal norms (Hegel); to contribute to the social good by working (Marx); and to avoid boredom (Schopenhauer and de Beauvoir). -/- O'Connor throws doubt on all these arguments, presenting a sympathetic vision of the inactive and unserious that draws on more productive ideas about idleness, from ancient Greece through Robert Burton's Anatomy of Melancholy, Schiller and Marcuse's thoughts about the importance of play, and recent critiques of the cult of work. A thought-provoking reconsideration of productivity for the twenty-first century, Idleness shows that, from now on, no theory of what it means to have a free mind can exclude idleness from the conversation. (shrink)

In drawing out the relationship between German idealism and critical theory on the question of reason’s autonomy I will concentrate on Adorno’s criticisms of transcendental idealism as it is the most sustained and detailed discussion within the critical theory tradition of the autonomy of reason. These criticisms open up for Adorno the conceptual space within which a more inclusive account reason’s autonomy might be articulated. The next section of this paper will turn to that criticism and a consideration of the (...) new theoretical direction that the critique seems to necessitate – the direction Adorno attempts – will follow. (shrink)

Theodor W. Adorno was one of the foremost philosophers and social theorists of the post-war period. Crucial to the development of Critical Theory, his highly original and distinctive but often difficult writings not only advance questions of fundamental philosophical significance, but provide deep-reaching analyses of literature, art, music sociology and political theory. In this comprehensive introduction, Brian O’Connor explains Adorno’s philosophy for those coming to his work for the first time, through original new lines of interpretation. Beginning with (...) an overview of Adorno’s life and key philosophical views and influences, which contextualizes the intellectual environment in which he worked, O’Connor assesses the central elements of Adorno’s philosophy. He carefully examines Adorno’s distinctive style of analysis and shows how much of his work is a critical response to the various forms of identity thinking that have underpinned the destructive forces of modernity. He goes on to discuss the main areas of Adorno’s philosophy: social theory, the philosophy of experience, metaphysics, morality and aesthetics; setting out detailed accounts of Adorno’s notions of the dialectic of Enlightenment, reification, totality, mediation, identity, nonidentity, experience, negative dialectics, immanence, freedom, autonomy, imitation and autonomy in art. The final chapter considers Adorno’s philosophical legacy and importance today. Including a chronology, glossary, chapter summaries, and suggestions for further reading, _Adorno_ is an ideal introduction to this demanding but important thinker, and essential reading for students of philosophy, literature, sociology and cultural studies. (shrink)

In their recent book, Oreskes and Conway describe the ‘tobacco strategy’, which was used by the tobacco industry to influence policymakers regarding the health risks of tobacco products. The strategy involved two parts, consisting of promoting and sharing independent research supporting the industry’s preferred position and funding additional research, but selectively publishing the results. We introduce a model of the tobacco strategy, and use it to argue that both prongs of the strategy can be extremely effective—even when policymakers rationally update (...) on all evidence available to them. As we elaborate, this model helps illustrate the conditions under which the tobacco strategy is particularly successful. In addition, we show how journalists engaged in ‘fair’ reporting can inadvertently mimic the effects of industry on public belief. 1Introduction2Epistemic Network Models3Selective Sharing4Biased Production5Journalists as Unwitting Propagandists6ConclusionAppendix. (shrink)

Critical social theory has long been marked by a deep, creative, and productive relationship with psychoanalysis. Whereas Freud and Fromm were important cornerstones for the early Frankfurt School, recent thinkers have drawn on the object-relations school of psychoanalysis. Transitional Subjects is the first book-length collection devoted to the engagement of critical theory with the work of Melanie Klein, Donald Winnicott, and other members of this school. Featuring contributions from some of the leading figures working in both of these fields, including (...) Axel Honneth, Joel Whitebook, Noëlle McAfee, Sara Beardsworth, and C. Fred Alford, it provides a synoptic overview of current research at the intersection of these two theoretical traditions while also opening up space for further innovations. Transitional Subjects offers a range of perspectives on the critical potential of object-relations psychoanalysis, including feminist and Marxist views, to offer valuable insight into such fraught social issues as aggression, narcissism, “progress,” and torture. The productive dialogue that emerges augments our understanding of the self as intersubjectively and socially constituted and of contemporary “social pathologies.” Transitional Subjects shows how critical theory and object-relations psychoanalysis, considered together, have not only enriched critical theory but also invigorated psychoanalysis. (shrink)

This paper focuses on 3 features of Freyenhagen's Aristotelian version of Adorno. (a) It challenges the strict negativism Freyenhagen finds in Adorno. If we have morally relevant interests in ourselves, it is implicit that we have a standard by which to understand what is both good and bad for us (our interests). Because strict negativism operates without reference to what is good, it seems to be detached from real interests too. Torture, it is argued, is, among other things, a violation (...) of those interests. (b) Freyenhagen identifies the “impulse” in Adorno as an untutored yet moral reaction to morally demanding situations. The plausibility of this primitivism and its compatibility with Adorno's general worries about immediacy are considered. (c) The disruptive character of Adorno's version of the categorical imperative, its willingness to complicate action through wholesale reflection on the norms of what we are committing ourselves to, is set in contrast with Freyenhagen's Aristotelian claim that certain notions, such as “humanity,” cannot be intelligibly questioned. (shrink)

Given its centrality to the intellectual thought processes through which the great structures of logic, nature, and spirit are unfolded it is clear that mediation is vital to the very possibility of Hegel’s encyclopaedic philosophy. Yet Hegel gives little specific explanation of the concept of mediation. Surprisingly, it has been the subject of even less attention by scholars of Hegel. Nevertheless it is casually used in discussions of Hegel and post- Hegelian philosophy as though its meaning were simple and straightforward. (...) In these discussions mediation is the thesis that meanings are not atomic in that the independence of something is inseparable from its relation to something else. Hence being is mediated by nothing, the particular by the universal, the individual by society. But does Hegel ever explain mediation in a way which justifies such use of the concept? The same easy employment of mediation is found in Theodor Adorno whose works are replete with the use of this concept and, indeed, acknowledgements of its Hegelian origin. But the concept of mediation in Adorno’s negative dialectic is operative in an entirely different context from that of Hegel. How, it might be asked, can a concept be so adaptable? I want to argue that mediation is, in fact, an equivocal term which in both Hegel and Adorno covers a variety of entirely different conceptual relations. Furthermore, as propounded by both Hegel and Adorno it lacks the rigour which could allow the particular conclusions which the concept allegedly facilitates. (shrink)

This paper critically evaluates what it identifies as ‘the institutional theory of freedom’ developed within recent neo-Hegelian philosophy. While acknowledging the gains made against the Kantian theory of autonomy as detachment it is argued that the institutional theory ultimately undermines the very meaning of practical agency. By tying agency to institutionally sustained recognition it effectively excludes the exercise of practical reason geared toward emancipation from a settled normative order. Adorno's notion of autonomy as resistance is enlisted to develop an account (...) of practical reason that is neither institutionally constrained nor without appropriate consideration of the historical location of the practical agent. (shrink)

The central concern of this paper is to explore the efforts of Schiller's post-Kantian idealism and Marcuse's critical theory to develop a new conception of free human experience. That conception is built on the notion of play. Play is said to combine the human capacities for physical pleasure and reason, capacities which the modern world has dualized. Analysis of their respective accounts of play reveals its ambivalent form in the work of both philosophers. Play supports the ideal of ‘freedom from (...) necessity’, understood as a release from all external constraint. But it also appears to serve as a model for ‘freedom as a higher necessity’. In the case of Schiller, the ambivalence encompasses idle play and an obligation to make ourselves worthy of freedom. For Marcuse, play represents a kind of libidinal idleness while also underpinning a non-alienated conception of labour. (shrink)

This chapter contains sections titled: Hegel and Negative Dialectic Adorno's Disagreement with Hegel The Hegelianism of Adorno's Critical Theory: An Assessment.

Intersectionality theory explores the special sorts of disadvantage that arise as the result of occupying multiple disadvantaged demographic categories. One significant methodological problem for the quantitative study of intersectionality is the difficulty of acquiring data sets large enough to produce significant results when one is looking for intersectional effects. For this reason, we argue, simulation methods may be particularly useful to this branch of theorizing because they can generate precise predictions and causal dependencies in a relatively cheap way, and can (...) thus guide future empirical work. We illustrate this point through models which show that intersectional oppression can arise under conditions where social groups are disadvantaged in the emergence of bargaining norms. As we show, intersectional disadvantage can arise even when actors from all social categories are completely identical in terms of preferences and abilities. The conditions necessary to derive such disadvantage are relatively minimal. And when actors behave in ways that reflect stronger intersectional identities, the potential for disadvantage increases. (shrink)

This paper criticizes the assumptions behind Robert Brandom’s reading of Hegel’s Phenomenology, contending that Hegel’s concern with the rational structure of experience, his valorization of reflection over ordinary experience and his idea of the necessit y of progress in knowledge cannot be accommodated within the framework of semantic pragmatism. The central contentions are that Brandom’s pragmatism never comes to terms with Hegel’s idea of truth as a result, leading to a historicist distortion, and also that Brandom’s failure to deal with (...) Hegel’s distinction between natural consciousness and the phenomenological observer collapses Hegel’s phenomenology into a philosophy restricted to the level of natural consciousness. (shrink)

At the beginning of Sein und Zeit, Martin Heidegger raises the question “What is the meaning of Being?”. In a celebrated review of Heidegger, Gilbert Ryle observes that, though some would quarrel with the assumption “that there is a problem about the Meaning of Being,” he, for the moment, will not. Why not? Because, says Ryle, the “question of the relation between Being qua timeless ‘substance’ and existing qua existing in the world of time and space seems to me a (...) real one.”. (shrink)

The case of Kafka stands at the very centre of Adorno’s articulation of modernist mimesis. His main study of Kafka is the long and complex essay “Notes on Kafka” (1953), which he republished in the collection Prisms (1955). But numerous references to Kafka are found throughout his unfinished masterpiece, Aesthetic Theory (first published in 1970) and in the four part collection of essays, Notes to Literature.

This paper contends that Kant’s argument in the Refutation of Idealism section of the Critique of Pure Reason misses a step which allows Kant to move illicitly from inner experience to outer objects. The argument for persistent outer objects does not comprehensively address the skeptic’s doubts as it leaves room for the question about the necessary connection between representations and outer objects. A second fundamental issue is the ability of transcendental idealism to deliver the account of outer objects, as required (...) by the Refutation of Idealism itself. (shrink)

Adorno and Heidegger are frequently aligned because of apparent similarities in their critiques of modern epistemology. This alignment fails, however, to appreciate the substantial differences in the philosophical presuppositions that inform those very critiques. I distinguish Adorno's negative dialectic from Heidegger's fundamental ontology under the respective designations of critical versus phenomenological forms of transcendental philosophy. I argue that only by understanding Adorno's negative dialectic as a revised version of epistemology (namely a dialectical epistemology, committed to subject-object and transcendental argument) can (...) we make sense of, first, the profound differences between Adorno and Heidegger on the question of epistemology and, second, the philosophical motivations behind Adorno's trenchant rejection of Heidegger. Key Words: being-in-the-world • - dialectics • - empiricism • - epistemology • - idealism • - identity • - immediacy • - irrationalism • - mediation • - project • - subject • -object • - transcendental. (shrink)

The core argument of the paper is that the modern philosophical notion of self-constitution is directed against the prospect of human beings dissolving into idleness. Arguments for self-constitution are marked by non-philosophical presuppositions about the value of usefulness. Those arguments also assume a particular conception of superior experience as conscious integration of a person’s actions within an identifiable set of chosen commitments. Exploring particular arguments by Hegel, Kant, Korsgaard and Frankfurt the paper claims that those arguments are problematic in the (...) various ways in which they suppose usefulness and explicitly or implicitly take extra-philosophical views of idleness. (shrink)

This is a critical theoretical investigation of Hubert Dreyfus’ ‘phenomenology of everyday expertise’ (PEE). Operating mainly through the critical perspective of the ‘emancipatory interest’ the article takes issue with the contention that when engaged in expert action human beings are in non-deliberative, reason-free absorption. The claim of PEE that absorbed actions are not amenable to reconstruction places those actions outside the space of reasons. The question of acting under the wrong reasons – the question upon which the emancipatory interest rests (...) – is thereby rendered groundless. A further difficulty for the emancipatory interest is the elimination by PEE of reflective agency. Framing expert action as perception- and affordance-driven, PEE diminishes practical reasoning. Furthermore, it understands freedom – consistently with its notion of action as affordance – as primarily the capacity of human beings to submit themselves to processes rather than to step back reflectively from them. Several criticisms of the philosophical delimitations created by methodology of PEE – phenomenology – are also developed. (shrink)

International Journal of Philosophical Studies, Volume 19, Issue 5, Page 753-760, December 2011.

Research on skateboarding has sought to define it, place it in a spatial-temporal schema, and analyse its social and cultural dimensions. We expand upon skateboarding’s relationship with time using the Marxist theorist Henri Lefebvre’s temporal science of Rhythmanalysis. With the disruption of urban social production of capital by the Covid-19 pandemic, we find skateboarding renewed in urban disjuncture from Capitalism and argue that this separation is central to its performance and culture. We propose that skateboarding is arrhythmic: discordant, out of (...) step, and disruptive of the more predictable rhythms of everyday production of capital. Drawing on Lefebvre’s concept of ‘arrhythmia’, we attempt re-conceive a beat and tempo of skateboarding: offbeat, juxtaposed, tilted, and contradictory. We emphasise that this discordance is not a malady but part of a broader beat ontology in skateboarding. This very discordance also raises questions about the continued incorporation of skateboarding into competitive sports, wellbeing, and prosocial paradigms and reminds theorists that skateboarding continues to be unkempt, subversive and tacitly political. (shrink)

This chapter examines the notion of philosophical truth that Adorno, in Negative Dialectics, believes to be possible by means of his changed conception of philosophy. What that examination finds is that philosophical truth, as Adorno recommends it, is realized through “singular” philosophical experiences. The critical question is that of how the truths that are conveyed through “singularity” can be understood to have persuasive force over us, Adorno's readers. Also examined is the relationship between the philosophically authentic “singularity” approach and the (...) critical endeavors evident, in the same book, through Adorno's engagements with a range of figures from the modern philosophical tradition. (shrink)

While most of the books and articles written about Adorno’s negative dialectic acknowledge its debt to both Kant and Hegel it is noticeable that they usually attribute to it a Hegelian core. Unfortunately, this by now standard approach has given rise to two problems. First, it has, almost carefully, avoided the exigetically more demanding task of establishing Adorno’s professed appropriation of Kant’s theory of mind and knowledge. Secondly, and as a consequence, the standard approach has discouraged any appreciation of what (...) I believe to be the thoroughgoingly epistemological nature of Adorno’s negative dialectic. In exploring Adorno’s epistemology in this article, I intend to both correct this trend in Adorno interpretation and, at the same time, to introduce Adorno into current epistemological debates. This will amount to an attempt to explain and justify Adorno’s statement that subject and object “constitute one another as much as—by virtue of such constitution—they depart from each other” [ND 176 ]. In doing this I propose to follow Adorno’s central thesis of mediation, as far as possible, from a Kantian rather than Hegelian perspective. (shrink)