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' lifestyles in our present social global. This statement has contributed to the common notion that his philosophy has no useful import or coherent ethics, and he's frequently accused of being too adverse. Fabian Freyenhagen reconstructs and defends Adorno's sensible philosophy based on those fees. He argues that Adorno's deep pessimism concerning the modern social global is coupled with a powerful optimism approximately human capability, and that this optimism explains his unfavorable perspectives concerning the social international, and his call for that we face up to and alter it. He exhibits that Adorno holds a significant ethics, albeit one who is minimalist and in response to a pluralist belief of the undesirable - a advisor for dwelling much less wrongly. His incisive research does a lot to develop our knowing of Adorno, and is usually an incredible intervention into present debates in ethical philosophy
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Extra resources for Adorno's practical philosophy : living less wrongly
Once wrote: I believe that there is also a place and function in ongoing intellectual life for a less complete work, containing unﬁnished presentations, conjectures, open questions and problems, leads, side connections, as well as a main line of argument. 51 He then goes on to say that, although many works of philosophy are written as if the authors believe that what they say is both absolutely true and ﬁnal, they actually know that it is not, and are often too keenly aware of the weak points.
23 As I see it, nothing in these statements commits Adorno to operating with a conception of the good. They should be understood as merely negating the evils of modernity and, indeed, of a long history of domination. The key point is that – according to Adorno – we can identify many of the negative aspects of our social world and demand that the whole social world should be overcome simply on the basis of a conception of the bad. However, I should brieﬂy mention a different strategy for defending Adorno.
By insisting on Adorno’s negativism, his urge to see beyond the wrong totality of our social world and its thought forms might be lost. Again, I think that this rests partly on a misunderstanding. On my reading, Adorno is a thorough negativist – such that he denies that we can currently know what the good is, but need not do so in order to object to what we have now. Yet, I am not thereby denying that his thinking is utopian in the sense that he holds on to the possibility that things could be different.