By Adorno, Theodor W.; Freyenhagen, Fabian; Adorno, Theodor W.; Adorno, Theodor W
Adorno notoriously asserted that there's no 'right' lifestyles in our present social global. This statement has contributed to the frequent conception that his philosophy has no sensible import or coherent ethics, and he's usually accused of being too damaging. Fabian Freyenhagen reconstructs and defends Adorno's sensible philosophy in keeping with those fees. He argues that Adorno's deep pessimism concerning the modern social global is coupled with a robust optimism approximately human capability, and that this optimism explains his destructive perspectives concerning the social global, and his call for that we face up to and alter it. He exhibits that Adorno holds a great ethics, albeit one who is minimalist and in accordance with a pluralist notion of the undesirable - a consultant for dwelling much less wrongly. His incisive examine does a lot to increase our realizing of Adorno, and can also be a massive intervention into present debates in ethical philosophy
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Additional info for Adorno's practical philosophy : living less wrongly
This is not to say that I can comment in this study on every passage in which Adorno seems to help himself to the good or some other positive notion in a way that violates negativist strictures. I do not deny that there are passages that give this impression. My claim is that they are better interpreted in a negativist way. 1: 147–8. 21 Elsewhere, I have criticised two of the main alternatives; see my 2009 and 2011a. 22 See 11: 20/Adorno 1984: 160. 23 As I see it, nothing in these statements commits Adorno to operating with a conception of the good.
Firstly, even if one successfully mounted an immanent critique of our current social world (say, conclusively showing that real democracy cannot be achieved within it despite its presenting itself as realising this ideal), such a critique could only demonstrate the cost of holding on to a value or ideal (to stay with the example, one might have to admit that the 23 See MM, Aphorism No. 19, 66, 100; ND, 6: 275, 358/278–9, 365; and in Grenz 1983: 234. 24 For a recent example, see O’Connor 2012: esp.
47 11: 31/Adorno 1984: 169. 48 Just as (musical) composition involves, for Adorno, not mere stabbing in the dark, but stringency and its own logic, so does thinking, even where it turns against its own tendencies to petrify the world and our experiences into rigid systems. There is, however, one element of truth in the objection at hand: Adorno does, indeed, admit that some contradictions in thought cannot be resolved. However, the reason for this is that these are (or at least correspond to) real antagonisms in our social world (for example whether or not to punish individuals for evil deeds; see Chapter 3).