By Theodor W. Adorno
This vintage publication via Theodor W. Adorno anticipates a few of the subject matters that experience on the grounds that turn into universal in modern philosophy: the critique of foundationalism, the illusions of idealism and the top of epistemology. It additionally foreshadows a few of the key rules that have been constructed through Adorno in his most vital philosophical works, together with Negative Dialectics.
Against Epistemology is predicated on a manuscript Adorno initially wrote in Oxford in 1934-37 in the course of his first years in exile and as a consequence remodeled in Frankfurt in 1955-56. The textual content used to be written as a critique of Husserl’s phenomenology, however the critique of phenomenology is used because the party for a much wider critique of epistemology. Adorno defined this as a ‘metacritique’ which blends jointly the research of Husserl’s phenomenology because the so much complex example of the decay of bourgeois idealism with an immanent critique of the tensions and contradictions inner to Husserl’s idea. the result's a strong textual content which continues to be probably the most devastating reviews of Husserl’s paintings ever written and which heralded some of the rules that experience develop into usual in modern philosophy.
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Extra resources for Against Epistemology: A Metacritique
If a thing changes its ways, it is no longer the same thing. When a person—this complex constellation of modes—is radically transformed, he is conceived by Spinoza as a different person. ”29 For example, renouncing his Jewish faith was for Spinoza a form of death, or rebirth. A life is a way. Or better, life is the power to be in some way and hold on to this way. If, however, a certain way of being weakens one’s existence, then life becomes the power to change one’s way and act according to one’s own nature.
Notwithstanding Hobbes’s belief that the force of words is too weak to be binding, he still decided to affix a caption at the top of his frontispiece, as if it were not self-explanatory. 9 Agamben shows how the oath (along with its clandestine ally, the curse) stands at the shared origin of both religion and politics, of both divine and earthly law, thus propagating their relentless attempt to control, command, and consecrate living beings. If the oath binds together words and deeds, linguistic beings and living beings, then the curse (which accompanies every oath in case of perjury) signifies the dissolution of this bond.
He has (something that cannot be called anything other than) faith that the power of study can open the path to thought, that intellectual work has the capacity to contribute to thought, or Thought. ”34 A definitive formulation of this position can be found in his manifesto, “Form-of-Life,” where he writes: “I call thought the nexus that constitutes forms of life in an inseparable context as form-of-life. . ”35 Agamben is not satisfied with the relativistic claim that there is a plurality of ways of living, just as it was not enough for Spinoza to posit the divergence of multiple modes expressing a single God.
Against Epistemology: A Metacritique by Theodor W. Adorno