By Theodor W. Adorno, Christoph Ziermann
This quantity contains Adorno?s first lectures particularly devoted to the topic of the dialectic, an idea which has been key to philosophical debate for the reason that classical occasions. whereas discussing connections with Plato and Kant, Adorno concentrates at the so much systematic improvement of the dialectic in Hegel's philosophy, and its dating to Marx, in addition to elaborating his personal notion of dialectical pondering as a severe reaction to this tradition.
Delivered in the summertime semester of 1958, those lectures permit Adorno to discover and probe the numerous problems and demanding situations this fashion of considering posed in the cultural and highbrow context of the post-war interval. during this connection he develops the thesis of a complementary courting among positivist or functionalist techniques, quite within the social sciences, in addition to calling for the renewal of ontological and metaphysical modes of proposal which try and go beyond the abstractness of contemporary social event by means of attract regressive philosophical different types. whereas delivering an account of many principal topics of Hegelian notion, he additionally alludes to an entire variety of alternative philosophical, literary and inventive figures of valuable significance to his belief of serious idea, significantly Walter Benjamin and the assumption of a constellation of options because the version for an 'open or fractured dialectic' past the restrictions of strategy and system.
These lectures are pro with vigorous anecdotes and private memories which enable the reader to glimpse what has been defined because the 'workshop' of Adorno?s idea. As such, they supply an incredible access aspect for all scholars and students within the humanities and social sciences who're attracted to Adorno?s paintings in addition to these trying to comprehend the character of dialectical thinking.
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Additional resources for An Introduction to Dialectics
But the whole is nothing other than the essence consummating itself through its development. Of the Absolute [which can here be equated with truth in the emphatic sense] it must be said that it is essentially a result, that only in the end is it what it truly is ; and that precisely in this consists its nature . . Though it may seem contradictory that the Absolute should be conceived essentially as result, it needs little pondering to set this show of contradiction in its true light. The beginning, the principle, or the Absolute, as at first immediately enunciated, is only the universal.
Dialectic, in contrast, is precisely the kind of thinking which attempts to steer a path between the Scylla of mechanistic and the Charybdis of organicist or organological thought. But to return to the concept of 'result' : in Hegel this concept should not be envisaged as something finished that duly emerges at the end, which we can then simply carry away. When Hegel says that 'the truth is essentially result', you must take the expression 'essentially result' in its deepest and most serious sense.
14 (see Lecture g_, note 8 above) ; Werke, vol. 3, pp. 24f. ; Phenomenology of Spirit, p . 11. _Q Hegel, Phiinomenologie des Geistes, Werke, vol. 3, p . 2 5 ; Phenomenology of Spirit, p. 11 . 2 There is a lacuna in the transcription of the tape recording of the lecture here. _8_ Reading unterschiebt [insinuates] for unterschied [distinguished] in the transcription. __g_ A year earlier, in connection with his lecture 'Zum Verhaltnis von Individuum und Gesellschaft heute' [On the relationship between the individual and society today], delivered in Bad Nauheim on 13 February 1957, Adorno had asked his then assistant J iirgen Habermas to select a number of quotations from Arnold Gehlen's book Der Mensch that he could use for his specific critique of Gehlen, who was scheduled to deliver a lecture of his own in Bad Nauheim a week before Adorno.
An Introduction to Dialectics by Theodor W. Adorno, Christoph Ziermann