By Espen Hammer
Publish yr note: First released in 2005
Interest in Theodor W. Adorno keeps to develop within the English-speaking global because the importance of his contribution to philosophy, social and cultural thought, in addition to aesthetics is more and more famous. Espen Hammer’s lucid booklet is the 1st to correctly learn the political implications of his paintings, paying cautious cognizance to Adorno’s paintings on key thinkers resembling Kant, Hegel and Benjamin.
Examining Adorno’s political stories and assessing his engagement with Marxist in addition to liberal concept, Hammer seems on the improvement of Adorno’s inspiration as he confronts Fascism and sleek mass tradition. He then analyzes the political measurement of his philosophical and aesthetic theorizing. via addressing Jürgen Habermas’s influential criticisms, he defends Adorno as a theorist of autonomy, accountability and democratic plurality. He additionally discusses Adorno’s relevance to feminist and ecological pondering. rather than those that see Adorno as a person who relinquished the political, Hammer’s account exhibits his reflections to be, at the such a lot basic point, politically stimulated and deeply engaged.
This invigorating exploration of an immense political philosopher is an invaluable advent to his notion as an entire, and should be of curiosity to students and scholars within the fields of philosophy, sociology, politics and aesthetics.
“Hammer is to be congratulated for offering a lucid and constant case for the importance of Adorno’s political notion, doing justice to its complexity whereas situating it inside of its particular historic context.” —Howard Caygill, collage of London
“Clearly written, well-structured ... it's a striking fulfillment to have attained this point of readability a few subject that's this tough and obscure.” —Raymond Geuss, collage of Cambridge
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Extra info for Adorno and the Political (Thinking the Political)
I ran away from you once. . Charles Taylor also relies on Frankfurt’s notion of a second-order desire, but he uses the idea in a diﬀerent way than Lewis does. ” And he appears to equate second-order desires with evaluations of ﬁrst-order desires. ” Taylor is less concerned to defend these claims than he is to argue for an additional distinction between what he calls strong and weak evaluation of our desires. For our purposes, however, the pertinent point is that, like Lewis, Taylor sees a close connection between second-order desires and value.
It is rather like cleaning out the attic. So it is no wonder that those who conceive of being rational this way think we might have no reason to do it. 15. As I will argue below, it is a particular feature of human life that we human beings have control of, and therefore take responsibility for, our beliefs and actions. The way we do that is by reasoning—thinking in accord with rational principles. And that is a feature of human life that we try to realize in a special way when we do philosophy.
If I had no disposition at all to do this, then it would not be correct to say that I valued the relationship. And so on for other cases. If I value my colleague’s contributions to departmental meetings, then in suitable contexts I will treat considerations having to do with my ability to learn his opinion as relevant to my deliberations. In general, to value X is, inter alia, to be disposed in relevant contexts to treat X-related considerations as having deliberative relevance. Valuing, we may say, is deliberatively consequential.