By Theodor W. Adorno
This vintage e-book through Theodor W. Adorno anticipates some of the topics that experience on the grounds that turn into universal in modern philosophy: the critique of foundationalism, the illusions of idealism and the top of epistemology. It additionally foreshadows a number of the key principles that have been constructed by means of Adorno in his most vital philosophical works, together with adverse Dialectics.
Against Epistemology relies on a manuscript Adorno initially wrote in Oxford in 1934-37 in the course of his first years in exile and to that end transformed in Frankfurt in 1955-56. The textual content used to be written as a critique of Husserl’s phenomenology, however the critique of phenomenology is used because the celebration for a wider critique of epistemology. Adorno defined this as a ‘metacritique’ which blends jointly the research of Husserl’s phenomenology because the so much complicated example of the decay of bourgeois idealism with an immanent critique of the tensions and contradictions inner to Husserl’s idea. the result's a strong textual content which is still probably the most devastating evaluations of Husserl’s paintings ever written and which heralded a few of the principles that experience develop into normal in modern philosophy.
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Additional info for Against Epistemology: A Metacritique
The inclusiveness of such an analysis is rather thereby halted. To think non-thinking (Nichtdenken) is not a seamless consequence of thought. It simply suspends claims to totality on the part of thought. Immanence, however, in the sense of that equivocation of conscious and logical immanence, is nothing other than such totality. Dialectic negates both together. Epistemology is true as long as it accounts for the impossibility of its own beginning and lets itself be driven at every stage by its inadequacy to the things themselves.
In the mechanism of reification of thought, ordering con ceptually – which Bergson blames for all the mischief, though it is itself merely a derivative of mercantile society – just constitutes a moment. 2 On the other hand, living knowledge, whose salvation is Bergson’s concern, certainly does not dispose in itself of a ‘foreign’ faculty of knowledge. Such an assumption, rather, reflects the split between method and matter which belongs to the realm Bergson detests. Bergson shares with bourgeois thought the belief in isolable and true method.
Thoughts – which are no longer, in Husserl’s words,‘straightforwardly’ (geradehin) executed, but rather turned back upon themselves – seal themselves off more and more from whatever does not emanate from them and their jurisdiction, the immanence of the subject. The fact that in immanence the world is produced, or rather the validity of judgements about the world is verified, is to begin with no more problematic than judgement unconcerned with media tion. So it was only very gradually established as a principle in the progress of reflection.
Against Epistemology: A Metacritique by Theodor W. Adorno