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 international. This statement has contributed to the frequent conception that his philosophy has no functional import or coherent ethics, and he's frequently accused of being too adverse. Fabian Freyenhagen reconstructs and defends Adorno's functional 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 capability, and that this optimism explains his destructive perspectives in regards to the social global, 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 response to a pluralist perception of the undesirable - a advisor for residing much less wrongly. His incisive research does a lot to improve our realizing of Adorno, and is usually a massive intervention into present debates in ethical philosophy

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53 Nozick 1974: xxiii–xxiv. 54 That Adorno allows for negative freedom of resistance is mostly overlooked in the literature, but crucial for his practical philosophy as a whole (see also Chapter 6). i n t r od u c ti o n 25 Some of the chapters are more accessible than others – apart from the introductory Chapter 1, these are Chapter 2 (on why there is no right living), Chapter 3 (on society as an obstacle to freedom and autonomy), Chapter 5 (on the new categorical imperative), Chapter 6 (on Adorno’s ethics of resistance) and, at least in part, the concluding Chapter 9.

44. 18 i n t r od u c t i o n word. 45 Similarly, my hope is that my way of reconstructing and defending Adorno’s philosophy might make it less likely to be misunderstood and ignored. Most importantly, perhaps, a way of publicly thinking through his theory might still serve certain educational purposes – if only as a chance for others to disagree with my interpretation, to show what has been lost in it and to put matters right. A second danger is that the exposition of Adorno’s philosophy is too uncritical, (partly) as a consequence of this procedure of immersing myself in it and thinking it through.

Ch. 2. 25 This strategy would either be compatible with negativism (insofar as the positive values would not be endorsed as such, but only for the purpose of the immanent critique) or involve a different strategy to respond to the Problem of Normativity – namely, to deny that Adorno needs to account for the norms to which he appeals at all: they are not his own, but those of the defenders of this social world and, if anyone has to account for them, it is the defenders, not Adorno. 14 i n t r od u c t i o n current social world cannot be fully democratic).

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