Adorno's practical philosophy : living less wrongly by Adorno, Theodor W.; Freyenhagen, Fabian; Adorno, Theodor W.;

By Adorno, Theodor W.; Freyenhagen, Fabian; Adorno, Theodor W.; Adorno, Theodor W

Adorno notoriously asserted that there's no 'right' existence in our present social global. This statement has contributed to the frequent notion that his philosophy has no useful import or coherent ethics, and he's usually accused of being too damaging. Fabian Freyenhagen reconstructs and defends Adorno's useful philosophy based on those fees. He argues that Adorno's deep pessimism in regards to the modern social global is coupled with a powerful optimism approximately human power, and that this optimism explains his destructive perspectives in regards to the social international, and his call for that we face up to and alter it. He exhibits that Adorno holds a important ethics, albeit one who is minimalist and in line with a pluralist perception of the undesirable - a advisor for residing much less wrongly. His incisive research does a lot to enhance our realizing of Adorno, and can also be an enormous intervention into present debates in ethical philosophy

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11 Nonetheless, ‘radical evil’ is an apt term to capture Adorno’s views (see also Chapter 5, where I take this objection up again). For him the modern social world is radically evil, firstly, because its evil is particularly grave and, secondly, because it is evil in a way which is systematically connected with its existence (it is evil to the root). Moreover, the fact that the use of the term radical evil raises questions of responsibility is also apt, since it is one of the key challenges within Adorno’s theory to explain why and how we allowed things to go so badly wrong and how we could break with this pattern.

His works aim to be an anti-system. They are animated by what is incommensurable, what cannot be subsumed under categories or pressed into schemas, what cannot be expressed – in short, by the non-identical. He highlights aporias, contradictions, and antagonisms, and this places constraints on how we can present his work. Turning Adorno’s thought into a system would, thus, be to miss its point. However, the first thing to note is that whatever coherence I present Adorno’s thinking as having, it is of a different sort from the coherence he rejects in criticising philosophical systems.

Thus, to object to my approach one would have to accept a stronger thesis – one which Adorno does not endorse, and neither, I think, should we. The stronger thesis would consist in saying that we can only be true to Adorno by writing in aporias, by flouting the rules of logic, by infinitely deconstructing and erasing every step as soon as it is taken, perhaps ultimately only by writing poetry or engaging in other artworks. This is committing the opposite mistake to the kind of systematisation that Adorno objects to: it proposes that once one rejects discursive grounding and the idea that the world can be captured in a top-down deductively organised conceptual framework, one loses stringency, exactness, clarity, bindingness, structure, and the like altogether.

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