I have actually been tackling "Argument and Experience" since my last posting. I found myself having to go back to "System Antinomical" several times as a lead-in to it, which caused me to go back to the beginning of "System" a few times -- but I think there's a good conceptual break between the Rage of Idealism and "System Antinomical" in that I don't see much of Idealism's rage in "Argument and Experience", but I do see the concepts of an antinomical system being used in it.
I'm breaking out the parts and rewriting them here because I've had to reread this several times and I think this is the time it's actually clicking:
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Argument and Experience
1.
When we think, in a positive manner, there is "nothing outside the dialectic consummation" we must, by that very thought, recognize an overshooting of the object to which our thought is directed.
We can read Kant's separation between intuition and the intelligible sphere as an attempt at this insight, whereas Hegel would condemn saying the thought "overshoots" to a place aside from the object: He'd say that the dialectical consummation is absolute.
But negative dialectics notes that this thought creates an independence that allows for thought to think freely, neither being determined fully by the object such that " the object itself would begin to speak under the thought’s leisurely glance." nor are we separated from the in-itself ala Kant.
2. To accomplish this -- to have a real commitment which is not absolute and not claiming the in-itself in all of its non-conceptuality -- is to demand thought-models. And negative dialectics employs an ensemble of thought-models.
Philosophy debases itself
into apologetic affirmation the moment it deceives itself and others
over the fact that whatever sets its objects into motion must also
influence these from outside.
I take this to mean that the "objective" attitude of Kant, whereby we only have access to our cognitions of intuition, is deceiving itself (or, perhaps more broadly, the scientific, positivistic attitude).
What awaits within these, requires a
foothold in order to speak, with the perspective that the forces
mobilized from outside, and in the end every theory applied to the
phenomena, would come to rest in those. To this extent, too,
philosophical theory means its own end: through its realization
We need both a foothold in the in-itself
as well as the relation to an outside thought which "comes to rest in those" [objects]. I read "end" here as "telos" rather than "no longer existing, finished and done"
3. Demonstration of the previous: the French Enlightenment was animated both by the idea of Reason as well as the rational design of the social order which stopped the French Enlightenment System from the Absolute, at least until Hegel Absolutized that Rational Freedom. In the interim D'alambert's
Encyclopedia demonstrates this two-sidedness of both thought (intellectual experience) and wordly experience, of a System that is discontinuous, unsystematic, spontaneous which expresses the self-critical Spirit of reason.
4. If spirit is to be free it requires both the man of letters and the positivistic scientific goal. Philosophy is most productive with both moments together. Dialectics is a sort of critical recognition of this while attempting to maintain that sort of balance*** (or, be "permeated" by it). Otherwise (Adorna takes a jab at analytic philosophy as a purely computational habit)
5. How to argument immanently (which should be understood as "the good way"): Both moments of experience and argument must come together in a synthesis to create a system for the purpose of overturning itself, of finding its own weaknesses or "oppose its own strength". These don't blend seamlessly into one another, into a totality, even though Hegel was right to suspect -- given the organized world right there -- that it is a totality.
6. While scientists will concede some amount of intellectual structure of the world (i.e. not pure empiricism), their scientivism will still go against intellectual experience because it interprets this freedom of thought as a "standpoint" which can be reduced, in some manner, to create a cleaner science. But this is to "invite the diner to the roast"; i.e. I take this to mean that our differences in conceptualization cannot thereby be reduced to our spatio-temporal location in conjunct with the laws of the thingly world: the scientific explanation of "standpoint" does not do the philosophical work of making science "clean" of conceptual construction.
7. When ideology lurks spirit becomes nigh-absolute: this is what theory prevents. There is a sort of spell which the subject can fall for, a self-certitude, but the non-identical is always there. Only critical self-reflection keeps spirit from falling into ideology which would prioritize Theory in shirking from its object or immenance -- the empirical -- in shirking from its active, cognizing freedom. Theory is the check which allows the subject to freely reflect through critical self-reflection.
" The ability to move is essential to consciousness, not an accidental characteristic. It signifies a double
procedure: that of the inside out, the immanent process, the authentically dialectical, and a free one, something unfettered which steps out of dialectics, as it were."
But this dependency between the moments is not one of compromise. -- rather both moments of consciousness are connected through each other's critique.
Hence the emphasis on dialectics in resolving the classic antinomy between experience and argument, or -- in the idealist lens he set up prior -- totality and infinity.
***EDIT: I want to change this somehow. "Balance" suggests "in the middle" -- but Adorno later points out how "compromise" isn't what he's after, but rather a dialectic between the opposites. So "balance" not in a static, but a dynamic way of opposites.