By Andrew Bowie

Theodor Adorno’s popularity as a cultural critic has been well-established for it slow, yet his prestige as a thinker continues to be uncertain. In Adorno and the Ends of Philosophy Andrew Bowie seeks to set up what Adorno can give a contribution to philosophy at the present time.

Adorno’s released texts are significantly tricky and feature tended to prevent his reception through a huge philosophical viewers. His major impression as a thinker whilst he was once alive was once, although, frequently according to his very lucid public lectures. Drawing on those lectures, either released and unpublished, Bowie argues that vital contemporary interpretations of Hegel, and comparable advancements in pragmatism, echo key principles in Adorno’s suggestion. whilst, Adorno’s insistence that philosophy should still make the Holocaust significant to the evaluate of contemporary rationality indicates ways that those techniques may be complemented by way of his preparedness to confront one of the most anxious points of recent historical past. What emerges is a remarkably transparent and fascinating re-interpretation of Adorno’s concept, in addition to an illuminating and unique evaluation of the nation of up to date philosophy.

Adorno and the Ends of Philosophy may be vital to scholars of Adorno’s paintings in any respect degrees. This compelling e-book can also be set to ignite debate surrounding the reception of Adorno’s philosophy and convey him into the mainstream of philosophical debate at a time whilst the divisions among analytical and ecu philosophy are more and more breaking down.

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To this extent there has to be a different kind of temporality involved in philosophizing about questions of the kind at issue here from that assumed in traditional metaphysical inquiry. Something like this idea informs Heidegger’s ideas about temporality and philosophy, which suggest that philosophy is also about what happens through the attempt to philosophize, rather than just about the truths it seeks. Otherwise the result tends to be the history of philosophy as the history of error, which makes it hard to grasp how people successfully inhabited a world which their philosophies interpreted in ways that are false from a contemporary perspective.

If philosophy is seen as ‘metaphysics’, in the sense of an account of the timeless true world underlying the changing world of appearances, the idea of its end has in varying forms been a theme of philosophy since the Young Hegelians attacked Hegel for the way his rationalist philosophical system was able to serve as an ideological cover for an unjust social and political status quo. This theme, as we saw, emerged in a different form in the Vienna Circle’s politically admirable, but philosophically flawed, attempt to exclude all metaphysical claims from philosophy in order to counter irrationalist attacks on wellwarranted science.

If Adorno is proposing a method of overcoming philosophy by referring philosophical problems to social problems, he is open to this criticism, and at times this seems to be the case. At the same time, the alternative suggested by the reader itself involves a tension of the kind which Adorno sees as a means of understanding the historical situation of philosophy. If one renounces traditional metaphysical goals in philosophy, one alternative is to look to understand in historical and social terms how those goals came to be what they were (part of the non-metaphysical interpretation of Hegel we shall look at later essentially suggests this).

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