Dialectic of Enlightenment by Max Horkheimer and Theodor W. Adorno — Jamal
only exaggeration is true
I now have a rabbit hole of supplementary reading — Jamal
Horkheimer’s Eclipse of Reason — Jamal
The real individuals of our time are the martyrs who have gone through infernos of suffering and degradation in their resistance to conquest and oppression, not the inflated personalities of popular culture, the conventional dignitaries. These unsung heroes consciously exposed their existence as individuals to the terroristic annihilation that others undergo unconsciously through the social process. The anonymous martyrs of the concentration camps are the symbols of the humanity that is striving to be born. The task of philosophy is to translate what they have done into language that will be heard, even though their finite voices have been silenced by tyranny.
Re Boethius's "The consolation of philosophy": — Alkis Piskas
Wow! What an advanced philosophical agenda for that period of time! — Alkis Piskas
Please, find the time to watch --actually, listen-- Russel's video. — Alkis Piskas
And it's thanks to you that I had this opportunity to listen to this pearl.
(I have downloaded the video and kept the audio as MP3.) — Alkis Piskas
The Origin of Negative Dialectics by Susan Buck-Morss — Jamal
The familiar argument of tolerance, that all people and all races are equal, is a boomerang. It lays itself open to the simple refutation of the senses, and the most compelling anthropological proofs that the Jews are not a race will, in the event of a pogrom, scarcely alter the fact that the totalitarians know full well whom they do and whom they do not intend to murder. If the equality of all who have human shape were demanded as an ideal instead of being assumed as a fact, it would not greatly help. Abstract utopia is all too compatible with the most insidious tendencies of society. That all men are alike is exactly what society would like to hear. It regards factual or imagined differences as marks of shame, which reveal, that one has not brought things far enough; that something somewhere has been left free of the machine, is not totally determined by the totality. … An emancipated society however would be no unitary state, but the realization of the generality in the reconciliation of differences. A politics which took this seriously should therefore not propagate even the idea of the abstract equality of human beings. They should rather point to the bad equality of today … and think of the better condition as the one in which one could be different without fear. — Adorno, Minima Moralia
A politics which took this seriously should therefore not propagate even the idea of the abstract equality of human beings. They should rather point to the bad equality of today … and think of the better condition as the one in which one could be different without fear. — Adorno, Minima Moralia
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