Adorno and the Political (Thinking the Political) by Espen Hammer

By Espen Hammer

Publish 12 months note: First released in 2005
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Interest in Theodor W. Adorno keeps to develop within the English-speaking international because the value of his contribution to philosophy, social and cultural concept, in addition to aesthetics is more and more well-known. Espen Hammer’s lucid booklet is the 1st to correctly research the political implications of his paintings, paying cautious awareness to Adorno’s paintings on key thinkers reminiscent of Kant, Hegel and Benjamin.

Examining Adorno’s political studies and assessing his engagement with Marxist in addition to liberal thought, Hammer appears to be like on the improvement of Adorno’s inspiration as he confronts Fascism and smooth mass tradition. He then analyzes the political size of his philosophical and aesthetic theorizing. by means of addressing Jürgen Habermas’s influential criticisms, he defends Adorno as a theorist of autonomy, accountability and democratic plurality. He additionally discusses Adorno’s relevance to feminist and ecological pondering. in preference to those that see Adorno as somebody who relinquished the political, Hammer’s account indicates his reflections to be, at the such a lot primary point, politically encouraged and deeply engaged.

This invigorating exploration of an important political philosopher is an invaluable creation to his idea as a complete, and may be of curiosity to students and scholars within the fields of philosophy, sociology, politics and aesthetics.

“Hammer is to be congratulated for offering a lucid and constant case for the importance of Adorno’s political concept, doing justice to its complexity whereas situating it inside its particular ancient context.” —Howard Caygill, collage of London

“Clearly written, well-structured ... it's a impressive success to have attained this point of readability a couple of subject that's this hard and obscure.” —Raymond Geuss, collage of Cambridge

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Their [two] series are the following: good and bad, limit and limitlessness, odd and even, one and not one, right and left, male and female, at rest and moving, straight and crooked, light and darkness, and square and oblong. 38 For those who explicate ideal forms could say that those arguments mentioned here by Aristotle are meant as though the ideal form of the good were the same for all goods, but this is not so, for there are 25 differences among goods: some are good in themselves, whereas others are so on account of other things.

70 For even pleasures that are contrary to nature have conflict in themselves by nature. For dissolute satieties beyond what is needed are contrary to nature, but the pleasures of worthy people, which he says attend noble activities, are not only pleasant to them, that is, to the worthy people, but also are naturally pleasant in themselves. Hence the life of happy people does not need pleasure from outside, but has in itself noble actions and their enjoyment in accord with virtue, since a person who does not enjoy noble activities is not good at all.

20 It is clear that this is relevant to what has been said before. For those who say that virtue is the same thing as happiness suppose that virtue 77 happiness are learnable or acquirable through training; for practical intelligence is certainly a learnable thing, as is wisdom, and ethical virtue is for the most part acquirable by habituation, and also has need of learning. Training is itself habit, although 25 not entirely, but rather is endurance in exercise involving discomforts and pains.

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