One which cannot fall into the abyss, of which the fundamentalists of metaphysics prattle – it is not that of agile sophistics but that of insanity – turns, under the commandment of its principle of security, analytical, potentially into tautology.
Only those thoughts which go to extremes can face up to the all-powerful powerlessness of certain agreement; only mental acrobatics relate to the thing, which according to the fable convenu
[French: agreed-upon fiction] it holds in contempt for the sake of its self-satisfaction.
In contrast to this, the cognition throws itself à fond perdu [French: into the depths] at objects, so as to be fruitful. The vertigo which this creates is an index veri [Latin: index of truth]; the shock of the revelation, the negativity, or what it necessarily seems to be amidst what is hidden and monotonous, untruth only for the untrue.
Truth [to be found] only in whatever throws itself away without safety belt, à fonds perdu.
The truly groundless move here would be, after hitting groundlessness, to shirk back and create some absolute beginning in order to cover up the truth. (hence leading to its fragility next...) — Moliere
Therefore the abyss between subject and object which may be evident in Hegel, would in fact be a grounding for negative dialectics. — Metaphysician Undercover
A dialectic no longer “riveted” to identity prompts if not the objection, which ye shall know by its fascist fruits, that it is bodenlos—bottomless, without ground or soil—then the objection that it is dizzy-making.
The objections leveled at everything groundless should be turned against the principle of a mind or spirit that maintains itself within itself as the sphere of absolute origins. But Wherever ontology, and above all Heidegger, starts banging away at groundlessness—that is where truth dwells.
This is very consistent with my reading, except I read bottomlessness itself as untruth — Metaphysician Undercover
I don't know how to take the following sentence, maybe "is" is a typo which should be "in"? If so, then bottomlessness is clearly an untruth itself. — Metaphysician Undercover
there however, where ontology ... hits bottomlessness, is the place of truth.
I agree with this to an extent. Acknowledgement of the bottomlessness is what touches the truth, but it is an acknowledgement of bottomlessness as untruth. What actually constitutes bottomlessness, is the untruth, and this is what negative dialectic sees in identity philosophy. And, the charge that negative dialectics is bottomless, is itself an untruth. This is evident in the last statement of the section. The bottomlessness of the untruth creates the vertigo which is the index of truth, in the negative approach. In general, the untruth of identity is the truth. — Metaphysician Undercover
As explained in the lectures, negative dialects is actually pinned to positivism, or identity, in a negative way. It is pinned to the falsity of positivism, and this constitutes the determinate negative. Otherwise negative dialectics would be completely indeterminate, negating anything, and everything, therefore useless. The subject of negative dialectics is the untruth of positivism and identity philosophy, and in this sense it actually is pinned to identity, in a way which allows it to escape the bottomlessness which is actually a part of the identity philosophy it resists. — Metaphysician Undercover
I think it is important to note that this is described by Adorno as untruth. "The falsity of the jettisoned rationality which runs away from itself..." It is falsity because it dissociates thinking from its content, to make thinking, or as you say "Being" absolute. But content is necessary to thinking, so this way of absolutizing Being is a falsity. Therefore the "rationality which runs away from itself" by accepting this false impression of itself, as an absolute, is really irrational. — Metaphysician Undercover
The meaning of such complaints is to be grasped in a usage of the dominant opinion. This refers to present alternatives in such a way that one would
have to choose between one or the other. Administrations frequently reduce decisions over plans submitted to it to a simple yes or no; administrative thinking has secretly become the longed-for model of
one which pretends to be free of such. But it is up to philosophical thought, in its essential situations,
not to play along.
This section appears to describe an approach to truth. Vertiginous is distinguished from bottomlessness. And truth is vertiginous, (makes one's head swim) rather than bottomless as the abyss of untruth. — Metaphysician Undercover
Then there is a paragraph that I have difficulty to understand, which appears to be directed against the absolutism of Hegel. There is a jettisoning of that which is first to thought, but the jettisoning does not absolutize it. The jettisoning seems to be intended to remove the content of thought, from thought. But it's irrational to think that the content of thinking could be removed from thinking, because this would leave thinking as something other than thinking. — Metaphysician Undercover
The objection of bottomlessness needs to be turned against the intellectual principle
which preserves itself as the sphere of absolute origins; there however, where ontology, Heidegger first and foremost, hits bottomlessness, is the place of truth.
Even in the logical abstraction-form of the Something, as something which is meant or judged, which for its part does not claim to constitute anything existent, indelibly survives that which thinking would like to cancel out, whose non-identity is that which is not thinking.
The jettisoning of that which is first and solidified from thought does not absolutize it as something free-floating. Exactly this jettisoning attaches it all the more to what it itself is not, and removes the illusion of its autarky. The falsity of the jettisoned rationality which runs away from itself, the recoil of Enlightenment into mythology, is itself rationally determinable. Thinking is according to its own meaning the thinking of something. Even in the logical abstraction-form of the Something, as something which is meant or judged, which for its part does not claim to constitute anything existent, indelibly survives that which thinking would like to cancel out, whose non-identity is that which is not thinking. The ratio becomes irrational where it forgets this, hypostasizing its own creations, the abstractions, contrary to the meaning of thinking. The commandment of its autarky condemns it to nullity, in the end to stupidity and primitivity. The objection of bottomlessness needs to be turned against the intellectual principle which preserves itself as the sphere of absolute origins; there however, where ontology, Heidegger first and foremost, hits bottomlessness, is the place of truth.
Anyways, catching up with everyone now. Summers over, schools back in session, and I'm reading again. — Moliere
I think we need to assume Adorno was attempting to be consistent, and not ambiguous or equivocal. So I see the difference as a matter of perspective. — Metaphysician Undercover
That is why I spoke of pre-consumption and post-consumption, from the perspective of a particular subject. — Metaphysician Undercover
Consider that theory is fed to the subject as an educational tool in the form of ideology, in the process of the subject's intellectual experience. Also, the subject might freely choose theory for consumption. But post-consumption, theory is within the subject, and is then a tool of that subject. The analogy is one of eating. Food is fed to a child, who then learns to choose one's own food. But in both of these cases, after consumption the food is then used by the subject who consumes. The difference is an external/internal difference, and the point you appear to be claiming is that there is a difference between the thing when it is external, and the thing after its been internalized. — Metaphysician Undercover
Question for you Pussycat. Why do you need to make "theory" analogous with the diner, and "experience" analogous with the roast, so that you end up with the diner being devoured by the roast? Why not just make "theory" analogous with the roast, and "experience" analogous with the diner? Then you have experience devouring theory just like the diner devours the roast, without the absurdity which you propose. — Metaphysician Undercover
"Experience" is proper to the subject right? "Theory" is a bit more complex though, because it may be ideology (objective), or it may be speculative (subjective). Notice above, that experience consumes theory. But in the next paragraph, post consumption, theory can also be used to resist ideology. — Metaphysician Undercover
I don't think it's a matter of seeing that there is a right way and a wrong way of describing things. I think it's a matter of understanding the way that he describes things. if, in the end, it doesn't work for you, you cannot perceive what he is describing, then reject it. Is that what you are doing? — Metaphysician Undercover
The scientific consensus would probably concede that even experience would imply theory.
The laws that govern our ways of knowing also govern the objects that we know, as long as these are considered as objects of experience and not as they are in themselves. There are two things we can say:
(1) A judgment of perception can’t count as valid for experience unless the mind in which it occurs conforms to the following law: When any event is observed to happen, it is connected with some earlier event that it follows according to a universal rule.
(2) Everything that we experience as happening must be caused to happen. — Kant
It is however a “standpoint”, at best hypothetical. Conciliatory representatives of scientivism demand what they call proper or clean science, which is supposed to account for these sorts of presuppositions.
Exactly this demand is incompatible with intellectual experience.
If a standpoint is demanded of the latter, then it would be that of the diner to the roast.
It lives by ingesting such; only when the latter disappears into the former, would there be philosophy.
Until this point theory embodies that discipline in intellectual experience which already embarrassed Goethe in relation to Kant.
If experience relied solely on its dynamic and good fortune, there would be no stopping.
Then identity thinking is the equality, justice = Justice: my subjective conception of Justice (justice) equals to Justice - the object (of conceptualization).
— Pussycat
This is not how I understand Adorno's reference to identity thinking. I understand that he is talking about an identity relation between concept and object. — Metaphysician Undercover
Whether languages adapted so that to represent and match the dominating ideologies of the times.
— Pussycat
Such a relation would be reciprocal, over lengthy time. Ideology gets shaped by language as much as language gets shaped by ideology. In my reply to Jamal above, the use of profanity in language is described as a rejection of ideology. And, as the profundity of ideology is renounced in the manner described by Adorno, new ideology will fill the void, and this will be shaped by language. Some ideology will severely restrict language use, as was evident with Catholicism and The Inquisition. But ultimately such restriction of freedom induces rejection, then the new ideology which evolves is restricted by the limits of language. — Metaphysician Undercover
As to whether Adorno would (not only) concur to thinking being one of the greatest pleasures of life, I very much doubt that he would: — Pussycat
Excuse me for butting in. That passage does not to me show what you think it shows. At most it shows he condemns thinking when it's a complacent or dominating pleasure. The “resistance of thinking against the merely existent” can be pleasurable, I would think. Why not? Adorno of course likely thought that good thinking was both pleasurable and painful. And since he speaks with such approval of play in philosophy, I reckon we can be confident that Redmond’s assessment is right.
Anyway, I think it jumps off the page. He’s enjoying himself. — Jamal
What he describes with the bitmap analogy, is a difference. As I explained, that difference may enhance, or it may degrade the experience, in relation to the original. Further, it may enhance some aspects, and degrade others, and all sorts of different possibilities for "difference". In other words, the translator knows that there are good translations and bad, and might also even know that his translation is lacking in some areas, if he knew that he didn't adequately understand some areas. Therefore he is warning us to be wary of all translations, even his. — Metaphysician Undercover
If ideology encourages thought more than ever to wax in positivity, then it slyly registers the fact that precisely this would be contrary to thinking and that it requires the friendly word of advice from social authority, in order to accustom it to positivity.
...
While thinking does violence upon that which it exerts its syntheses, it follows at the same time a potential which waits in what it faces, and unconsciously obeys the idea of restituting to the pieces what it itself has done; in philosophy this unconsciousness becomes conscious. The hope of reconciliation is conjoined to irreconcilable thinking, because the resistance of thinking against the merely existent, the domineering freedom of the subject, also intends in the object what, through its preparation to the object, was lost to this latter.
Since we are not reading the original, I take it you think my recent post about how Adorno performs the content of his philosophy in the form of his writing is completely misguided? — Jamal
It just occurred to me: Adorno's style is mimesis in action, showing in the form of his writing the real contradictions of the world. — Jamal
If Minima Moralia is written from 'the subjective standpoint', then Negative Dialectic is written from 'the objective standpoint'. The second of these books, although fragmentary like the first, constitutes the most direct statement of Adorno's ideas, free of irony. Minima Moralia is much less formal in its tone and often lyrical in style and relies greatly on 'indirect methods', especially ironic inversion.This indirect and more idiosyncratic way of presenting his ideas is what Adorno means by 'the subjective standpoint'. In Minima Moralia Adorno's use of ironic inversion is most explicit, while in other texts the inverted ways in which he presents his ideas about society are less obvious because the irony is less
obvious. Adorno, like many essayists and ironists, has thus been read far too literally, and this is partly because some of his texts are stylistically much more meticulous than others. — Gillian Rose - The Melancholy Science
I read the translator's notes, and they say nothing about what you are claiming. There is no mention of "style", and I do not see the issue with style which you are talking about. I can read Plato's dialogues, translated from ancient Greek, which is far more distant to English than German is, and with a decent translation, the style comes through quite well. Some of the meaning is lost though, often because of ambiguity. This is what is referred to in the translator's notes, when he describes how he translates specific words. — Metaphysician Undercover
Yet any translation that intends to perform a transmitting function cannot transmit anything but communication-hence, something inessential. This is the hallmark of bad translations. But do we not generally regard that which lies beyond communication in a literary work-and even a poor translator will admit that this is its essential substance-as the unfathomable, the mysterious, the "poetic"? And is this not something that a translator can reproduce only if he is also-a poet? Such, actually, is the cause of another characteristic of inferior translation, which consequently we may define as the inaccurate transmission of an inessential content. — Benjamin - The Task of the Translator
Overall though, the aesthetic comes through, and this is what the translator means when he says: — Metaphysician Undercover
Though I’ve done my best to render something of the subtlety, grace, tact and sheer power of Adorno’s original, bear in mind that what you’re reading is nothing but the false-color bitmap image, as it were, of the planetary surface of the original. — Redmond
Remastering, if it is done well, enhances the experience, it does not degrade it. So the difference between a good translation and a bad one, is the difference between enhancing and degrading the experience. This might be closely linked to how the style is presented by the translator, but there is nothing to indicate that a good translator cannot enhance the style. It takes knowledge of both languages, effort, and skill. — Metaphysician Undercover
Thinking, said Brecht, is one of the greatest pleasures of life, and on this score Adorno, who certainly had his share of disagreements with Central Europe’s greatest modernist playwright, would not only concur, but match Brecht’s own aesthetic praxis step for dialectical step by writing some of the most gorgeous theory ever written. — Redmond
I really don't know what you are asking here. — Metaphysician Undercover
"Exegesis" is the wrong word (sorry for the pedantry) but yes, he is giving a genealogical account of what it was that "drove the philosophical Spirit towards the system." Since he does this in terms of class analysis and ideology, the appropriate conception of the philosophical Spirit becomes "the bourgeois consciousness." — Jamal
Nice angle. But how far we should take literally the claim that in the 17th century the philosophical Spirit qua bourgeois consciousness expanded its autonomy into the system and exercised its freedom in thought to produce the Monadology, Cartesianism, and Spinozist pantheism, because it feared it was not able to produce the freedom it had promised in the real world—whether that should be taken literally is another matter. — Jamal
In the history of philosophy the systems of the seventeenth century had an especially compensatory purpose.
According to Nietzsche's critique, the system documents only the narrow-mindedness of the educated, who compensated for their political powerlessness by means of the conceptual construction of an administrative right-of-domain, as it were, over the existent.
But the systematic need – that which prefers not to disport itself with the membra disiecta [Latin: dissected members] of knowledge, but achieves it absolutely, whose claim is already involuntarily raised in the conclusiveness of every specific judgement – was at times more than the pseudomorphosis of the Spirit into irresistibly successful mathematical, natural-scientific methods.
I'd probably be interested in Baudrillard's criticism of genealogy but I don't understand it from what you've quoted or from the interview it's taken from. I did, however, nod along to the mention of "the mysterious point where he [Foucault] stops and finds nothing more to say."
His portrayal of Adorno and Benjamin as both dialectical and non-dialectical fits quite well with my understanding. It's his way of describing their anti-Hegelian kind of dialectics. Adorno himself says he is doing dialectics but without the progressive unfolding of reason in history. This negativity is what Baudrillard is talking about. — Jamal
Hegel, Nietzsche, and Foucault all do this kind of thing (though not from the same political perspective), and we call it genealogy. I'm very partial to it, myself, — Jamal
For a time I believed in Foucauldian genealogy, but the order of simulation is antinomical to genealogy. If you take this logic to the extreme, what you get is the reabsorption of all genealogy. That's why I believe Foucault was unable to make the leap. What interests me is the mysterious point where he stops and finds nothing more to say. — Baudrillard
Benjamin is someone whom I admire deeply. In addition, there is a striking similarity between the tonalities of both periods- a very original combination, in Benjamin as well as Adorno, of a sort of dialectics with a presentiment of what is no longer dialectical: the system and its catastrophe. There is both dialectical nostalgia and something not at all dialectical, a profound melancholy. There is indeed a sort of testimony to the fatality of systems ... — Baudrillard
In a historical phase where the systems, insofar as they take content seriously, have been relegated to the ominous realm of thought-poetry and have left only the pale outline of organizational schemata behind, it is difficult to really imagine what once drove the philosophical Spirit towards the system. — Adorno
how literally are we supposed to take it? — Jamal
Dialectics is the consistent consciousness of non-identity. It is not related in advance to a standpoint. Thought is driven, out of its unavoidable insufficiency, its guilt for what it thinks, towards it.
This may help to explain why portrayal [Darstellung] is not a matter of
indifference or external to philosophy, but immanent to its idea. Its
integral moment of expression, non-conceptually-mimetic, becomes
objectified only through portrayal – language. The freedom of
philosophy is nothing other than the capacity of giving voice to this
unfreedom. If the moment of expression tries to be anything more, it
degenerates into a point of view; were it to relinquish the moment of
expression and the obligation of portrayal, it would converge with
science.
I think the “this” is either the ludicrousness of philosophy’s confusion of the scholastic with the world-concept, or the retrogression itself (retrogression of philosophy to the scholastic or narrowly scientific).
So Hegel knew this as a mere moment of reality, an activity among others. And he knew it “in spite of the teaching of the absolute Spirit to which he assigned philosophy”.
Adorno is saying that Hegel, though officially claiming that philosophy is the culmination of absolute Spirit, representing total knowledge, actually knew that philosophy was a finite, socially situated activity. I’m not sure how he thereby restricted philosophy, though: just by knowing this about it? Or evidenced in the philosophy? — Jamal
In the previous paragraph, it’s not just that the attempt to use outdated concepts seems futile, but that it seems futile to those who attempt it. So the line we’re discussing now refers back, implying Hegel knows that philosophy is somewhat futile, or at least is more restricted than he claims outwardly. — Jamal
This would be more interesting if Adorno explained how this shows itself in Hegel’s philosophy. There is a clue in lecture 9, where he says that in the Logic Hegel writes…
that philosophy is itself merely one element in the actual life of mankind and should therefore not be turned into an absolute.
Unfortunately, the note says that this statement has not been found in the Logic or anywhere else. However, we could assume that Adorno has not just dreamt up this view of Hegel’s, that it might actually be found in his work, though perhaps not stated so clearly as Adorno remembers. I’m not enough of a Hegelian to know. — Jamal
Hegel knew this, in spite of the teaching of the absolute Spirit to which he assigned philosophy, as a mere moment of reality, as an activity in the division of labor, and thereby restricted it. Since then, its own narrowness and discrepancy to reality has emerged out of this, and all the more so, the more thoroughly it forgot this delimitation and expunged it from itself as something alien, in order to justify its own position in a totality which it monopolizes as its object, instead of recognizing how very much its immanent truth depends on such, down to its innermost composition.