Negative Dialectics

Last updated
Negative Dialectics
Negative Dialectics, German edition.jpg
Cover of the first edition
Author Theodor W. Adorno
Original titleNegative Dialektik
TranslatorE. B. Ashton
LanguageGerman
Subject Philosophy
Publisher Suhrkamp Verlag
Publication date
1966
Media typePrint
Pages416 (Routledge edition)
ISBN 0-415-05221-1 (Routledge edition)

Negative Dialectics (German : Negative Dialektik) is a 1966 book by the philosopher Theodor W. Adorno, in which he presents a critique of traditional Western philosophy and dialectical thinking. Adorno argues that the Enlightenment's emphasis on reason and progress has led to the domination of nature and the suppression of human individuality, and he develops the notion of negative dialectics as a critique of the positive, idealistic dialectics of Hegel and the Marxist dialectical materialism that grew out of it.

Contents

Negative dialectics rejects the idea of a final synthesis or reconciliation, instead emphasizing the importance of maintaining the tension between contradictory elements and resisting the temptation to subsume particulars under abstract, totalizing concepts.

Central to Adorno's argument is his reflection on the Holocaust and the systematic extermination of the Jews at Auschwitz, which he sees as a catastrophic failure of Enlightenment rationality and a profound challenge to the very foundations of philosophical thought. [1] [2] He argues that the experience of Auschwitz demands a fundamental rethinking of the Western philosophical tradition and a new form of critical theory that can grapple with the ethical and metaphysical challenges posed by the Holocaust, writing that a "new categorical imperative has been imposed by Hitler upon unfree mankind: to arrange their thoughts and actions so that Auschwitz will not repeat itself, so that nothing similar will happen." [3] [4]

Summary

Adorno sought to update the philosophical process known as the dialectic, freeing it from traits previously attributed to it that he believed to be fictive. For Georg Wilhelm Friedrich Hegel, the dialectic was a process of realization that things contain their own negation and through this realization the parts are sublated into something greater. Adorno's dialectics rejected this positive element wherein the result was something greater than the parts that preceded and argued for a dialectics which produced something essentially negative. Adorno wrote that "Negative Dialectics is a phrase that flouts tradition. As early as Plato, dialectics meant to achieve something positive by means of negation; the thought figure of the 'negation of the negation' later became the succinct term. This book seeks to free dialectics from such affirmative traits without reducing its determinacy." [3]

Adorno's purpose was to overcome the formal logical limits of the previous definitions of dialectics by putting into light that new knowledge arises less from a Hegelian unification of opposite categories as defined following Aristotelian logic than by the revelation of the limits of knowledge. However, this philosophical project is inseparable from Adorno's reflection on the historical experience of Auschwitz, which he sees as a decisive break that challenges the very foundations of Western philosophical thinking. Adorno argues that the systematic extermination of the Jews cannot be adequately comprehended or represented within the frameworks of traditional philosophy, and his "negative dialectics" is an attempt to develop a mode of thinking that can respond to the ethical and metaphysical challenges posed by the Holocaust.

His emphasis on the non-identity and particularity of objects, his critique of the totalizing tendencies of Enlightenment thought, and his call for a new form of philosophical reflection are all deeply shaped by his conviction that Auschwitz demands a fundamental rethinking of the Western philosophical tradition. [5] Such a revelation reaches out to its experienced object, whose entirety always escapes the simplifying categories of purely theoretical thinking. [6] Adorno raises the possibility that philosophy and its essential link to reality may be essentially epistemological in nature. [7] His reflection moves a step higher by applying the concept of dialectics not only to exterior objects of knowledge, but to the process of thought itself. [8]

To summarize, "...this Negative Dialectics in which all esthetic topics are shunned might be called an “anti-system.” It attempts by means of logical consistency to substitute for the unity principle, and for the paramountcy of the superordinate concept, the idea of what would be outside the sway of such unity. To use the strength of the subject to break through the fallacy of constitutive subjectivity—this is what the author felt to be his task [...]. Stringently to transcend the official separation of pure philosophy and the substantive or formally scientific realm was one of his determining motives." [9]

Influence

Adorno's work has had a large impact on cultural criticism, particularly through Adorno's analysis of popular culture and the culture industry. [10] Adorno's account of dialectics has influenced Joel Kovel, [11] the sociologist and philosopher John Holloway, the anarcho-primitivist philosopher John Zerzan, [12] the sociologist Boike Rehbein, [13] and the Austrian musicologist Sebastian Wedler. [14] The book has also had an influence on Holocaust historiography. It is possible (though somewhat arbitrary since this influence is quite quite spread) to cite exemplars of this influence such as Zygmunt Bauman, Yehuda Bauer, Saul Friedländer etc.--in addition the memoirs of camp survivors such as Jean Amery, and Tadeusz Borowski can be seen as proleptic anticipations or otherwise as influences on Adorno's thought in Negative Dialectics. [15] The usually unspoken taboo on coming up with formulas or exact summaries of why the Holocaust happened and what sort of specific outcomes the Final Aim or Final Solution it might have intended to achieve may be derived (or is otherwise explained) in the book's critique of systemic thinking in relation to the limits of knowledge and in relation to the abyss of what was or was not experienced subjectively in the camps summarized in the phrase, "Here is no why," uttered by a camp guard to an inmate at Auschwitz. [16]

Related Research Articles

<span class="mw-page-title-main">Georg Wilhelm Friedrich Hegel</span> German philosopher (1770–1831)

Georg Wilhelm Friedrich Hegel was a German philosopher and one of the most influential figures of German idealism and 19th-century philosophy. His influence extends across the entire range of contemporary philosophical topics, from metaphysical issues in epistemology and ontology, to political philosophy, the philosophy of history, philosophy of art, philosophy of religion, and the history of philosophy.

<span class="mw-page-title-main">Max Horkheimer</span> German philosopher and sociologist (1895–1973)

Max Horkheimer was a German philosopher and sociologist who was famous for his work in critical theory as a member of the Frankfurt School of social research. Horkheimer addressed authoritarianism, militarism, economic disruption, environmental crisis, and the poverty of mass culture using the philosophy of history as a framework. This became the foundation of critical theory. His most important works include Eclipse of Reason (1947), Between Philosophy and Social Science (1930–1938) and, in collaboration with Theodor Adorno, Dialectic of Enlightenment (1947). Through the Frankfurt School, Horkheimer planned, supported and made other significant works possible.

<span class="mw-page-title-main">Theodor W. Adorno</span> German philosopher, sociologist, and theorist (1903–1969)

Theodor W. Adorno was a German philosopher, musicologist, and social theorist.

The distinction between subject and object is a basic idea of philosophy.

Dialectic, also known as the dialectical method, refers originally to dialogue between people holding different points of view about a subject but wishing to arrive at the truth through reasoned argumentation. Dialectic resembles debate, but the concept excludes subjective elements such as emotional appeal and rhetoric. It has its origins in ancient philosophy and continued to be developed in the Middle Ages.

<span class="mw-page-title-main">Frankfurt School</span> School of social theory and critical philosophy

The Frankfurt School is a school of thought in sociology and critical philosophy. It is associated with the Institute for Social Research founded at Goethe University Frankfurt in 1923. Formed during the Weimar Republic during the European interwar period, the first generation of the Frankfurt School was composed of intellectuals, academics, and political dissidents dissatisfied with the socio-economic systems of the 1930s: namely, capitalism, fascism, and communism. Significant figures associated with the school include Max Horkheimer, Theodor Adorno, Walter Benjamin, Wilhelm Reich, Herbert Marcuse, and Jürgen Habermas.

Continental philosophy is an umbrella term for philosophies prominent in continental Europe. Michael E. Rosen has ventured to identify common themes that typically characterize continental philosophy. These themes proposed by Rosen derive from a broadly Kantian thesis that knowledge, experience, and reality are bound and shaped by conditions best understood through philosophical reflection rather than exclusively empirical inquiry.

The term culture industry was coined by the critical theorists Theodor Adorno (1903–1969) and Max Horkheimer (1895–1973), and was presented as critical vocabulary in the chapter "The Culture Industry: Enlightenment as Mass Deception", of the book Dialectic of Enlightenment (1947), wherein they proposed that popular culture is akin to a factory producing standardized cultural goods—films, radio programmes, magazines, etc.—that are used to manipulate mass society into passivity. Consumption of the easy pleasures of popular culture, made available by the mass communications media, renders people docile and content, no matter how difficult their economic circumstances. The inherent danger of the culture industry is the cultivation of false psychological needs that can only be met and satisfied by the products of capitalism; thus Adorno and Horkheimer perceived mass-produced culture as especially dangerous compared to the more technically and intellectually difficult high arts. In contrast, true psychological needs are freedom, creativity, and genuine happiness, which refer to an earlier demarcation of human needs, established by Herbert Marcuse.

<i>The Phenomenology of Spirit</i> 1807 book by Georg Wilhelm Friedrich Hegel

The Phenomenology of Spirit is the most widely discussed philosophical work of Georg Wilhelm Friedrich Hegel; its German title can be translated as either The Phenomenology of Spirit or The Phenomenology of Mind. Hegel described the work, published in 1807, as an "exposition of the coming to be of knowledge". This is explicated through a necessary self-origination and dissolution of "the various shapes of spirit as stations on the way through which spirit becomes pure knowledge".

<span class="mw-page-title-main">Absolute idealism</span> Type of idealism in metaphysics

Absolute idealism is chiefly associated with Friedrich Schelling and G. W. F. Hegel, both of whom were German idealist philosophers in the 19th century. The label has also been attached to others such as Josiah Royce, an American philosopher who was greatly influenced by Hegel's work, and the British idealists.

<i>Dialectic of Enlightenment</i> 1947 book by Max Horkheimer and Theodor W. Adorno

Dialectic of Enlightenment is a work of philosophy and social criticism written by Frankfurt School philosophers Max Horkheimer and Theodor W. Adorno. The text, published in 1947, is a revised version of what the authors originally had circulated among friends and colleagues in 1944 under the title of Philosophical Fragments.

<span class="mw-page-title-main">Gillian Rose</span> British philosopher

Gillian Rosemary Rose was a British philosopher and writer. Rose held the chair of social and political thought at the University of Warwick until 1995. Rose began her teaching career at the University of Sussex. She worked in the fields of philosophy and sociology. Her writings include The Melancholy Science, Hegel Contra Sociology, Dialectic of Nihilism, Mourning Becomes the Law, and Paradiso, among others.

Espen Hammer is Professor of Philosophy at Temple University. Focusing on modern European thought from Kant and Hegel to Adorno and Heidegger, Hammer’s research includes critical theory, Wittgenstein and ordinary language philosophy, phenomenology, German idealism, social and political theory, and aesthetics. He has also written widely on the philosophy of literature and taken a special interest in the question of temporality.

<i>Aesthetic Theory</i>

Aesthetic Theory is a book by the German philosopher Theodor Adorno, which was culled from drafts written between 1956 and 1969 and ultimately published posthumously in 1970. Although anchored by the philosophical study of art, the book is interdisciplinary and incorporates elements of political philosophy, sociology, metaphysics and other philosophical pursuits in keeping with Adorno's boundary-shunning methodology.

Susan Buck-Morss (1942) is an American philosopher, visual theorist, and intellectual historian.

Peter Eli Gordon is an American historian of philosophy, a critical theorist, and intellectual historian. The Amabel B. James Professor of History and Faculty Affiliate in the Department of Philosophy at Harvard University, Gordon focuses on continental philosophy and modern German and French thought, with particular emphasis on the German philosophers Theodor Adorno and Martin Heidegger, critical theory, continental philosophy during the interwar crisis, and most recently, secularization and social thought in the 20th century.

Marxist philosophy or Marxist theory are works in philosophy that are strongly influenced by Karl Marx's materialist approach to theory, or works written by Marxists. Marxist philosophy may be broadly divided into Western Marxism, which drew from various sources, and the official philosophy in the Soviet Union, which enforced a rigid reading of what Marx called dialectical materialism, in particular during the 1930s. Marxist philosophy is not a strictly defined sub-field of philosophy, because the diverse influence of Marxist theory has extended into fields as varied as aesthetics, ethics, ontology, epistemology, social philosophy, political philosophy, the philosophy of science, and the philosophy of history. The key characteristics of Marxism in philosophy are its materialism and its commitment to political practice as the end goal of all thought. The theory is also about the struggles of the proletariat and their reprimand of the bourgeoisie.

Dialectical materialism is a materialist theory based upon the writings of Karl Marx and Friedrich Engels that has found widespread applications in a variety of philosophical disciplines ranging from philosophy of history to philosophy of science. As a materialist philosophy, Marxist dialectics emphasizes the importance of real-world conditions and the presence of functional contradictions within and among social relations, which derive from, but are not limited to, the contradictions that occur in social class, labour economics, and socioeconomic interactions. Within Marxism, a contradiction is a relationship in which two forces oppose each other, leading to mutual development.

<i>History and Class Consciousness</i> 1923 book by György Lukács

History and Class Consciousness: Studies in Marxist Dialectics is a 1923 book by the Hungarian philosopher György Lukács, in which the author re-emphasizes the philosopher Georg Wilhelm Friedrich Hegel's influence on the philosopher Karl Marx, analyzes the concept of "class consciousness," and attempts a philosophical justification of Bolshevism.

Richard Dien Winfield is an American philosopher and distinguished research professor of philosophy at the University of Georgia. He has been president of the Society for Systematic Philosophy, the Hegel Society of America, and the Metaphysical Society of America. Winfield was a candidate for U.S. representative from Georgia's 10th congressional district in 2018 and for U.S. Senate during the 2020–21 United States Senate special election in Georgia. In both campaigns, Winfield advocated a federal job guarantee social rights agenda, for which he argues at length in his 2020 book, Democracy Unchained.

References

  1. Adorno, Theodor W.; Tiedemann, Rolf (2003). Can one live after Auschwitz? a philosophical reader. Cultural memory in the present. Stanford, Calif: Stanford University Press. ISBN   978-0-8047-3143-0.
  2. Zuidervaart, Lambert, ed. (2007), "Metaphysics after Auschwitz", Social Philosophy after Adorno, Cambridge: Cambridge University Press, pp. 48–76, ISBN   978-0-521-69038-6 , retrieved 2024-03-22
  3. 1 2 Adorno, Theodor W. (1990). Negative Dialectics. London: Routledge. p. xix. ISBN   0-415-05221-1.
  4. Herberg-Rothe, Andreas (2020). "Dialectical Philosophy after Auschwitz: Remaining Silent, Speaking Out, Engaging with the Victims". The Philosophical Journal of Conflict and Violence. IV (1).
  5. See quote
    We are blaming the method for the fault of the matter when we object to dialectics on the ground (repeated from Hegel’s Aristotelian critics on) that whatever happens to come into the dialectical mill will be reduced to the merely logical form of contradiction, and that (an argument still advanced by Croce) the full diversity of the noncontradictory, of that which is simply differentiated, will be ignored.
    Theodor W. Adorno, Negative Dialectics, Preface
  6. See quote
    [(The name of) dialectics] indicates the untruth of identity, the fact that the concept does not exhaust the thing conceived.
    Theodor W. Adorno, Negative Dialectics, Preface
  7. See quote
    Having broken its pledge to be as one with reality or at the point of realization, philosophy is obliged ruthlessly to criticize itself.
    Theodor W. Adorno, Negative Dialectics, Preface
  8. See quote
    The plain contradictoriness of this challenge is that of philosophy itself, which is thereby qualified as dialectics before getting entangled in its individual contradictions. The work of philosophical self-reflection consists in unraveling that paradox.
    Theodor W. Adorno, Negative Dialectics, Preface
  9. Adorno, Theodor W., 1903-1969. (1983) [1973]. Negative dialectics. New York: Continuum. ISBN   978-1-4411-3523-0. OCLC   741691296.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  10. James Bohman (1999). Robert Audi (ed.). The Cambridge Dictionary of Philosophy. Cambridge: Cambridge University Press. p. 10. ISBN   0-521-63722-8.
  11. Kovel, Joel (1991). History and Spirit: An Inquiry into the Philosophy of Liberation . Boston: Beacon Press. p.  261. ISBN   0-8070-2916-5.
  12. "John Zerzan: Anti-civilization theorist, writer and speaker".
  13. Rehbein, Boike (2015-03-24). Critical Theory After the Rise of the Global South: Kaleidoscopic Dialectic (1 ed.). Routledge. doi:10.4324/9781315718934. ISBN   978-1-315-71893-4.
  14. John Holloway. Negativity and Revolution: Adorno and Political Activism (2008) ISBN   978-0-7453-2836-2, ed. with Fernando Matamoros & Sergio Tischler
  15. Friedlander, Saul; et al. (1992). Probing the Limits of Representation: Nazism and the Final Solution.
  16. Levi, Primo. Survival at Auschwitz. p. 29.

Further reading