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Adorno: The Recovery of Experience (SUNY Series in by Roger Foster

By Roger Foster

In Adorno, Roger Foster argues that there's a coherent severe venture on the middle of Adorno’s philosophy of language and epistemology, the foremost to that is the restoration of a broader realizing of expertise. Foster claims, in Adorno’s writings, it's the thought of religious adventure that denotes this richer imaginative and prescient of expertise and indicates an information of the experiential stipulations of options. through elucidating Adorno’s view of philosophy as a severe perform that discloses the affliction of the area, Foster exhibits that Adorno’s philosophy doesn't turn out in a kind of resignation or futile pessimism. Foster additionally breaks new flooring via putting Adorno’s idea of expertise when it comes to the paintings of alternative early twentieth-century thinkers, particularly Henri Bergson, Marcel Proust, Edmund Husserl, and early Wittgenstein.

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“...this publication is exceptional.” —CHOICE

“This publication argues its place essentially, engages incisively with the to be had secondary literature in either English and German, and establishes a brand new interpretive place that during many ways corrects and in others complements the scholarly literature.” —Max Pensky, editor of The reality of Adorno: severe Essays on Adorno and the Postmodern

“This is the main lucid presentation I’ve ever learn of Adorno’s paintings. it is a particular fulfillment simply because Foster is facing essentially the most tricky and nuanced elements of Adorno: his belief of expertise in terms of language.” — Tom Huhn, editor of The Cambridge significant other to Adorno

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Additional info for Adorno: The Recovery of Experience (SUNY Series in Contemporary Continental Philosophy)

Sample text

Nature designed they should pursue their happiness by the 44 Enlightenment Scepticism most pefect freedom. To error must be attributed those religious terrors which, in almost every climate, have either petrified man with fear, or caused him to destroy himself for coarse or fanciful beings. To error must be attributed those inveterate hatreds, those barbarous persecutions, those numerous massacres, those dreadful tragedies, of which, under pretext of serving the interests of heaven, the earth has been but too frequently made the theatre.

We follow the lead given by our Enlightenment forebears in campaigning against such evils, and doing our best to undermine the appeal they continue to exert. One commentator, Daniel Brewer, notes that ‘the discourse of Enlightenment . . 30 While this can be made to seem a weakness in the Enlightenment project, from our perspective it becomes a strength, since one of the main effects of the ungrounding of knowledge is the ungrounding of belief. This calls for a far greater degree of pragmatism in the construction of systems thereafter, and also encourages the development of a sceptical temperament (which Brewer sees as a characteristic of Diderot’s thought).

Just as you do not know whether the Chancellor or the Pope exists, and whether, if they exist, they are different in each moment of time. . 54 31 Empires of Belief It should come as no surprise that in raising such alarming possibilities Nicholas fell foul of the church, and was sentenced to burn his writings publicly in Paris. The authority of the church would be in tatters if doubts about the crucifixion and the resurrection were to be acknowledged – never mind casting doubt on the existence of the pope (a point that would take on even greater resonance later in the fourteenth century when a schism within the church led to there being competing popes in Avignon and Rome).

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