First published in 1818, The World as Will and Representation contains Schopenhauer's entire philosophy, ranging through epistemology, metaphysics, philosophy of mind and action, aesthetics and philosophy of art, to ethics, the meaning of life and the philosophy of religion, in an attempt to account for the world in all its significant aspects. It gives a unique and influential account of what is and is not of value in existence, the striving and pain of the human condition and the possibility of (...) deliverance from it. This new translation of the first volume of what later became a two-volume work reflects the eloquence and power of Schopenhauer's prose and renders philosophical terms accurately and consistently. It offers an introduction, glossary of names and bibliography, and succinct editorial notes, including notes on the revisions of the text which Schopenhauer made in 1844 and 1859. (shrink)

This chapter contains section titled: Notes.

Theodor Adorno's Aesthetic Theory is a vast labyrinth that anyone interested in modern aesthetic theory must at some time enter. Because of his immense difficulty of the same order as Derrida - Adorno's reception has been slowed by the lack of a comprehensive and comprehensible account of the intentions of his aesthetics. This is the first book to put Aesthetic Theory into context and outline the main ideas and relevant debates, offering readers a valuable guide through this huge, difficult, but (...) revelatory work. Its extended argument is that, despite Adorno's assumptions of autonomism, cognitivism, and aesthetic modernism, his idea of artistic truth content offers crucial insights for contemporary philosophical aesthetics.The eleven chapters are divided into three parts: Context, Content, and Critique. The first part offers a brief biography, describes Adorno's debates with Benjamin, Brecht, and Lukács, and outlines his philosophical program. The second part is an interpretation of Adorno's aesthetics, examining how he situates art in society, production, politics, and history and uncovering the social, political, and historical dimensions of his idea of artistic truth. The third part evaluates Adorno's contribution by confronting it with the critiques of Peter Bürger, Frederic Jameson, and Albrecht Wellmer.Lambert Zuidervaart is Professor of Philosophy at Calvin College. (shrink)

This book brings a new perspective—mainly out of German intellectual discussions rooted in Hegel—to bear on the problems of equality as discussed in Anglo-American conceptions of liberalism.

There is a perennial problem affecting Theodor W. Adorno’s philosophy: his theory seems to lack the resources to account for his normative claims. James Gordon Finlayson has offered an intriguing solution. He argues that within Adorno’s philosophy it is possible to access a kind of good that is suitable as a normative basis for his ethics: the good involved in the experiences of trying to have insights into the ineffable. In this paper, I show that this proposal is unsuitable both (...) (1) as a normative basis of Adorno’s ethics; and also (2) for explaining how it is possible for people to act according to this ethics. I outline an alternative solution that relies only on Adorno’s conception of the bad and defend it against objections. (shrink)

The thesis is that Adorno has a normative ethics, albeit a minimal and negative ethics of resistance. However Adorno’s ethical theory faces two problems: the problem of the availability of the good and the problem of whether a normative ethics is consistent with philosophical negativism. The author argues that a correct of understanding the role of the ineffable in Adorno’s Negative Dialectics solves both problems: it provides an account of the availability of the good that is consistent with his philosophical (...) negativism. The author counters the prevalent objection that Adorno’s aporetic philosophy, like some negative theology, leads to irrationalism and mysticism. The parallel with negative theology is developed by means of a comparison with Nicholas of Cusa. Drawing on Wittgentstein’s saying/showing distinction and Adrian Moore’s work the author argues that Nicholas and Adorno can be seen to share a philosophically defensible notion of ineffable knowledge. (shrink)

The thesis is that Adorno has a normative ethics, albeit a minimal and negative ethics of resistance. However Adorno’s ethical theory faces two problems: the problem of the availability of the good and the problem of whether a normative ethics is consistent with philosophical negativism. The author argues that a correct of understanding the role of the ineffable in Adorno’s Negative Dialectics solves both problems: it provides an account of the availability of the good that is consistent with his philosophical (...) negativism. The author counters the prevalent objection that Adorno’s aporetic philosophy, like some negative theology, leads to irrationalism and mysticism. The parallel with negative theology is developed by means of a comparison with Nicholas of Cusa. Drawing on Wittgentstein’s saying/showing distinction and Adrian Moore’s work the author argues that Nicholas and Adorno can be seen to share a philosophically defensible notion of ineffable knowledge. (shrink)

Theodor Adorno (1903-1969) was a cultural philosopher, sociologist, literary critic, and historian of music who, along with Max Horkheimer, Herbert Marcuse, and Erich Fromm, founded the Frankfurt School. Against Epistemology is one of his most important works.

Theodor Adorno was one of the foremost radical thinkers of the Twentieth century. Critic of the Enlightenment, liberalism and modernity, he was the architect behind the famous Frankfurt School of Critical Theory and his work ranged over philosophy, social and cultural theory, art and music. In this lucid book, Espen Hammer critically considers and defends Adorno's most important contribution: his political thought and it contemporary relevance. Espen Hammer examines the background to Adorno's thought in the work of Kierkegaard, Marx, Weber (...) and Walter Benjamin and assesses Adorno's critique of Enlightenment and modernity in his famous work, Dialectic of Enlightenment. He then considers Adorno's critique of Kant and Hegel and considers Adorno's celebrated theory of negative dialectics. He defends Adorno's against Jurgen Habermas's criticism that Adorno's thought is irrational and subject-centred before considering how Adorno's theory of alterity is evident in the work of Derrida and Levinas. Adorno and the Political is an invigorating exploration of a key political thinker and is also a useful introduction to his thought as a whole. It will be of interest to those in philosophy, sociology and politics. (shrink)

This work challenges the textbook assessment of Schopenhauer as militant atheist and absolute pessimist. In examining Schopenhauer's grappling with religion, theology and Kant's moral philosophy, Mannion suggests we can actually discern a 'religious' humility in method in Schopenhauer's work, seen most clearly in his ethics of compassion and his doctrine of salvation. Given current debates between theologians and philosophers in relation to 'postmodernity' and 'postmodern thought', this book illustrates that Schopenhauer should be a key figure in such debates.

Decades before the environmental movement emerged in the 1960s, Adorno condemned our destructive and self-destructive relationship to the natural world, warning of the catastrophe that may result if we continue to treat nature as an object that exists exclusively for our own benefit. "Adorno on Nature" presents the first detailed examination of the pivotal role of the idea of natural history in Adorno's work. A comparison of Adorno's concerns with those of key ecological theorists - social ecologist Murray Bookchin, ecofeminist (...) Carolyn Merchant, and deep ecologist Arne Naess - reveals how Adorno speaks directly to many of today's most pressing environmental issues. Ending with a discussion of the philosophical conundrum of unity in diversity, "Adorno on Nature" also explores how social solidarity can be promoted as a necessary means of confronting environmental problems. (shrink)

This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century. What took place in Auschwitz revokes what Adorno termed the “Western legacy of positivity,” the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his paradoxical, (...) life-long hope that philosophy might not be entirely closed to the idea of redemption. He prepares for an altogether different praxis, one no longer conceived in traditionally Marxist terms but rather to be gleaned from “metaphysical experience.” In this collection, Adorno's literary executor has assembled the definitive introduction to his thinking. Its five sections anatomize the range of Adorno's concerns: “Toward a New Categorical Imperative,” “Damaged Life,” “Administered World, Reified Thought,” “Art, Memory of Suffering,” and “A Philosophy That Keeps Itself Alive.” A substantial number of Adorno’s writings included appear here in English for the first time. This collection comes with an eloquent introduction from Rolf Tiedemann, the literary executor of Adorno’s work. (shrink)

A reflection on everyday existence in the 'sphere of consumption of late Capitalism', this work is Adorno's literary and philosophical masterpiece.

"Early in the 1960s Adorno gave four courses of lectures on the road leading to Negative Dialectics, his magnum opus of 1966. The second of these was concerned with the topics of history and freedom. In terms of content, these lectures represented an early version of the chapters in Negative Dialectics devoted to Kant and Hegel. In formal terms, these were improvised lectures that permit us to glimpse a philosophical work in progress." -- Cover, p. [4].

This celebrated work is the keystone of the thought of the Frankfurt School. It is a wide-ranging philosophical and psychological critique of the Western categories of reason and nature, from Homer to Nietzsche.

Lambert Zuidervaart examines what is living and what is dead in the social philosophy of Theodor W. Adorno, the most important philosopher and social critic in Germany after World War II. When he died in 1969, Adorno's successors abandoned his critical-utopian passions. Habermas in particular, rejected or ignored Adorno's central insights on the negative effects of capitalism and new technologies upon nature and human life. Zuidervaart reclaims Adorno's insights from Habermasian neglect while taking up legitimate Habermasian criticisms. He also addresses (...) the prospects for radical and democratic transformations of an increasingly globalized world. The book proposes a provocative social philosophy 'after Adorno'. (shrink)

This edition includes an Introduction by David Cartwright, a translator’s preface, biographical note, selected bibliography, and an index.

This timely book by philosopher Peter Dews explores the idea of evil, one of the most problematic terms in the contemporary moral vocabulary. Surveys the intellectual debate on the nature of evil over the past two hundred years Engages with a broad range of discourses and thinkers, from Kant and the German Idealists, via Schopenhauer and Nietzsche, to Levinas and Adorno Suggests that the concept of moral evil touches on a neuralgic point in western culture Argues that, despite the widespread (...) abuse and political manipulation of the term ‘evil’, we cannot do without it Concludes that if we use the concept of evil, we must acknowledge its religious dimension. (shrink)

Theodor W. Adorno is best known for his contributions to aesthetics and social theory. Critics have always complained about the lack of a practical, political or ethical dimension to Adorno's philosophy. In this highly original contribution to the literature on Adorno, J. M. Bernstein offers the first attempt in any language to provide an account of the ethical theory latent in Adorno's writings. Bernstein relates Adorno's ethics to major trends in contemporary moral philosophy. He analyses the full range of Adorno's (...) major works, with a special focus on Dialectic of Enlightenment, Minima Moralia and Negative Dialectics. In developing his account Bernstein lays particular stress on Adorno's contention that the event of Auschwitz demands a new categorical imperative. This book will be widely acknowledged as the standard work on Adorno's ethics and as such will interest professionals and students of philosophy, political theory, sociology, history of ideas, art history and music. (shrink)

© Editorial matter and selection, 2008 Deborah Cook. Introduction Moral philosophy used to be full of promises. In ancient times, it aimed at providing a guide to the good life that integrated moral matters with other concerns. In modern times, it set out to present a supreme principle of morality from which a full-blown system of obligations and permissions was meant to be derived, guiding or constraining our conduct. However, if Adorno is to be believed, the promises of moral philosophy (...) have not been fulfilled: neither the good life, nor even the moral life, is currently available. In this sense, his position can be characterized as a negative moral philosophy. What makes this position interesting is why Adorno thinks that both the good life and the moral life are blocked and what implications he draws from this in terms of criticizing the dominant strands of modern moral philosophy and suggesting how we should live our distorted and deformed lives. In this chapter we shall look at each of these aspects and ask the following questions: 1. Why can no one live the right life in our current social world? 2. Why does the task of moral philosophy today consist essentially in the critique of moral philosophy? 3. Does Adorno say anything about how we should live, or is his negative moral philosophy devoid of any practical guidance? The impossibility of right living today Adorno is not alone in thinking that something is problematic about ethical practice and theory in the modern social world. For example, contemporary Aristotelians often lament the breakdown of traditional social practices which underwrote the exercise of the virtues. (shrink)