Critical Models: Interventions and Catchwords by Theodor W. Adorno

By Theodor W. Adorno

Critical Models combines right into a unmarried quantity of Adorno's most vital postwar works -- Interventions: 9 serious Models (1963) and Catchwords: serious types II (1969). Written after his go back to Germany in 1949, the articles, essays, and radio talks integrated during this quantity communicate to the urgent political, cultural, and philosophical matters of the postwar period. The items in Critical Models replicate the intellectually provocative in addition to the sensible Adorno as he addresses such matters because the hazards of ideological conformity, the fragility of democracy, academic reform, the impact of tv and radio, and the aftermath of fascism.

This new version contains an creation through Lydia Goehr, a popular student in philosophy, aesthetic thought, and musicology. Goehr illuminates Adorno's rules in addition to the highbrow, old, and demanding contexts that formed his postwar thinking.

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Westphal is careful to delineate what terms he makes use of from Heidegger. This is a companioning use of Heidegger, not a ventriloquizing. Indeed, Westphal demurs when it comes to the use of ontotheology as a William Desmond ................. 17318$ $CH2 03-19-09 15:38:25 PS 27 PAGE 27 totalizing claim concerning the entire tradition of Western philosophical and theological thought. Heidegger moves between the more delimited and the more generalized usages. When Heidegger makes insinuations about ontotheology in the more generalized sense, I sometimes think of the old conundrum in introductory logic.

It is cutting off your religious nose to spite your metaphysical face, and all in order to produce a nonmetaphysical makeover. Hegel specifically objects to those in his own time who in speaking of religion have nothing to say about God as such. He scorns them for just that reason and offers, instead, a speculative concept of God in order to ‘‘save’’ religion from the emptying out of religion by both Enlightenment reason and pietistic faith. One cannot avoid these issues just by saying that one’s interpretation is a nonmetaphysical interpretation.

There is something to practicing the truth with love in this more generous way. Of course, there are some who might be impatient with too gently despoiling of the Egyptians—I am a sinner myself when it comes to impatience—but the way of generosity is the better way. The despoiling is then no destructive despoliation, but a disclosure to the other of a better way in the very place the other currently occupies. This is a kind of transformation of the notion of immanent critique, in which it is not negativity that deconstructively serves as the engine of movement but the spirit of practicing the truth with love.

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