Concepts and Intuitions: Adorno After the Linguistic Turn

Finke, Ståle

doi:10.1080/002017401750261563

Cited by 24 publications

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“…A true reconciliation of subject and object, reason and nature, 'does not annex the alien with philosophical imperialism; rather it would have its happiness in this: that the alien stays, in its permitted nearness, the distant and the different, beyond its heterogeneity and beyond its own ' (1973: 191). I concur with Finke (2001) in characterizing Adorno as calling for an 'enlarged space of reasons' (ibid. : 175), insofar as cognitive authority extends beyond conceptual norms to the sensuous particulars themselves.…”

Section: 'The Cognitive Utopia': Adorno's Quartum Quidmentioning

confidence: 75%

“…22. Finke (2001) thinks that both Adorno and McDowell hold that 'the point is to extend the conception of the space of reasons to incorporate an extra-conceptual dimension, constituting the normative framework for the experience of objects in the ''weighty sense''' (ibid. : 175; original emphasis) and that 'one must acknowledge not only non-inferential constraints upon thought but also that such constraints can be integrated with the space of reasons' (ibid.…”

Section: Notesmentioning

confidence: 99%

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The ideology of modernity and the Myth of the Given

Sachs

2014

Philosophy & Social Criticism

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In his most recent work, McDowell argues that the oscillation between the Myth of the Given and coherentism can be avoided only by an 'equipoise' between the objective and the subjective. However, I argue that Adorno's 'cognitive utopia' is a genuine 4th option distinct from equipoise and from the oscillation between the Myth of the Given and coherentism. McDowell's inability to acknowledge the cognitive utopia is traced to his overly abstract conception of the disenchantment of nature, in contrast to Adorno's emphasis on the domination of nature. This difference is traced to their different interpretations of Hegel.

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Section: 'The Cognitive Utopia': Adorno's Quartum Quidmentioning

confidence: 75%

Section: Notesmentioning

confidence: 99%

The ideology of modernity and the Myth of the Given

Sachs

2014

Philosophy & Social Criticism

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“…3 There arises here a rather large question as to whether Adorno hereby runs afoul of the critique of the scheme/content distinction made by Quine, Davidson, et al This issue is fleshed out in Finke (2001); see also Hammer (2000). 4 Admittedly, this is not always clear: see Freud (1955, pp.…”

Section: Todd Hedrickmentioning

confidence: 99%

Fear of nature, fear of self, fear of society: Psychic defense mechanisms in Adorno's theory of culture and experience

Hedrick

2021

European J of Philosophy

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This paper argues that the diagnostic import of Adorno's culture industry writings lie in their psychoanalytically rooted claim that contemporary culture is losing its ability to negate and reconfigure experience, due to the modern subject's instrumentalized relationship to culture. Adorno uses psychoanalytic ideas-namely, modified and historicized versions of Freud's theory of the instincts, ego formation, the reality principle, and the superego-to show that changes in the social organization of the psyche, which track the transition from myth to enlightenment, put the ego in a precarious position, torn between a primal fear of nature that drives it to submit to society, and internalized fear of its own internal nature, as well as of losing itself in society. This explains how culture becomes a resource capable of being mobilized by the ego's defense mechanisms of identification and introjection to shore up its own sense of solidity, thereby negating culture's potential for transcendence or transformation. This paper concludes with a coda that suggests that, while rejecting Adorno's metacritique of the reason is not sufficient grounds for rejecting the culture industry, critical theorists like Habermas and Honneth may have other tools at their disposal for contesting its conclusions. | INTRODUCTIONDuring some of the darkest days of World War II, Theodor Adorno and Max Horkheimer coined the phrase "the culture industry" in their seminal collaboration, Dialectic of Enlightenment. There, they see the spread of mass media in

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“…Yet, "how can critical theory justify itself; how does it ground its own normative standpoint" (Pleasants, 1999: 155)? If they are serious about their endeavor, critical theorists must seek to identify the normative foundations of their own undertaking (see Finke, 2001 andHeld, 1980). Discursively motivated actors may wish to defend seemingly universal values (such as "liberty," "equality," or "fraternity"), particular forms of governance (such as direct or representational democracy), or specific sets of rights (such as civil, political, social, cultural, sexual, or human rights).…”

Section: Habermas's Epistemologymentioning

confidence: 99%

Jürgen Habermas

Susen¹

2020

The Cambridge Handbook of Social Theory

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This chapter provides a summary of the main intellectual contributions that the German sociologist and philosopher Jürgen Habermas has made to contemporary social theory. To this end, it is divided into six parts. The first part gives an overview of Habermas's life and career. The second part offers a synopsis of Habermas's principal areas of research, drawing attention to his key works. The third part sheds light on the epistemological assumptions underlying Habermas's conception of critical theory. The fourth part explains the central features of Habermas's interpretation of three intellectual traditions that are crucial to his own theoretical project. The fifth part elucidates the core elements of Habermas's plea for a paradigm shiftcommonly known as the "linguistic turn"-in critical theory. The sixth part grapples with the main limitations and shortcomings of Habermas's oeuvre, notably with regard to his theory of communicative action.

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Concepts and Intuitions: Adorno After the Linguistic Turn

Cited by 24 publications

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The ideology of modernity and the Myth of the Given

The ideology of modernity and the Myth of the Given

Fear of nature, fear of self, fear of society: Psychic defense mechanisms in Adorno's theory of culture and experience

Jürgen Habermas

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