By Theodor W. Adorno
This vintage publication through Theodor W. Adorno anticipates a few of the issues that experience because turn into universal in modern philosophy: the critique of foundationalism, the illusions of idealism and the tip of epistemology. It additionally foreshadows the various key principles that have been built by way of Adorno in his most crucial philosophical works, together with unfavourable 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 therefore 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 wider critique of epistemology. Adorno defined this as a ‘metacritique’ which blends jointly the research of Husserl’s phenomenology because the such a lot complicated example of the decay of bourgeois idealism with an immanent critique of the tensions and contradictions inner to Husserl’s proposal. the result's a robust textual content which continues to be the most devastating reviews of Husserl’s paintings ever written and which heralded some of the rules that experience develop into standard in modern philosophy.
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Extra resources for Against Epistemology: A Metacritique
Were one of them to want to discover the original principle itself in such mediacy (Vermitteltsein), then it would confuse a relational with a substantial concept and reclaim the flatus vocis as origin. Mediacy is not a positive assertion about being but rather a directive to cognition not to comfort itself with such positivity. It is really the demand to arbitrate dialetic concretely. Expressed as a universal principle, mediacy, just as in Hegel, always amounts to spirit. If it turns into positivity, it becomes untrue.
It seems less entangled and thus 24 INTRODUCTION abandons itself with far diminished energy to the process which leads through entanglement up to the bounds of the qualifica tions of immanence itself. Thought capitulates into empiricism too early and with too little resistance. By humbly deferring to sheer existence, thought fails to come to grips with it and thus abandons the moment of freedom and spontaneity. Logically consistent critical and self-reflective thought grasps, in the very jurisdiction of immanence, incomparably more about essence – viz.
The first and the absolutely new are complementary, and dialectical thought had to dispose of (sich entäußern) both of them. Whoever refuses obedience to the jurisdiction of philosophy of origins has, since the Preface to Hegel’s Phenomenology, known the mediacy of the new as well as that of the old. It is qualified as already contained in the older form as the non-identity of its identity. Dialectics is the quest to see the new in the old instead of just the old in the new. As it mediates the new, so it also preserves the old as the mediated.