By Theodor W. Adorno, Christoph Ziermann
This quantity includes Adorno?s first lectures particularly devoted to the topic of the dialectic, an idea which has been key to philosophical debate considering that classical occasions. whereas discussing connections with Plato and Kant, Adorno concentrates at the such a lot systematic improvement of the dialectic in Hegel's philosophy, and its dating to Marx, in addition to elaborating his personal belief of dialectical pondering as a severe reaction to this tradition.
Delivered in the summertime semester of 1958, those lectures let Adorno to discover and probe the numerous problems and demanding situations this fashion of considering posed in the cultural and highbrow context of the post-war interval. during this connection he develops the thesis of a complementary courting among positivist or functionalist ways, fairly within the social sciences, in addition to calling for the renewal of ontological and metaphysical modes of proposal which try to go beyond the abstractness of recent social adventure by way of attract regressive philosophical different types. whereas offering an account of many primary topics of Hegelian inspiration, he additionally alludes to a complete diversity of alternative philosophical, literary and inventive figures of valuable significance to his belief of severe conception, particularly Walter Benjamin and the assumption of a constellation of strategies because the version for an 'open or fractured dialectic' past the restrictions of process and system.
These lectures are professional with full of life anecdotes and private memories which permit the reader to glimpse what has been defined because the 'workshop' of Adorno?s notion. As such, they supply an amazing access aspect for all scholars and students within the humanities and social sciences who're attracted to Adorno?s paintings in addition to these looking to comprehend the character of dialectical thinking.
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Additional resources for An Introduction to Dialectics
3 That is not what it is decisive here. But when Hegel says that the truth is essentially result, this means that it belongs to the truth to be result. This does not concern a simple proposition or something simply valid for all time. It concerns something in which, as it is constituted now, its own genesis and origin, the process and the path which has brought it to this point, is sublated and comprehended. You could express this - and here I base myself squarely on Hegel's text - by saying that truth is at once the process and the result of the process, that truth, whatever it is, emerges only at the end of this conceptual process, but that this emergence is not simply external to this process, that the process is 'sublated' in this result, that the whole process itself belongs essentially to this truth, and is no mere propadeutic that could then simply be detached from the result which you have now finally discovered and acquired.
8). 18 In his Metakritik der Erkenntnistheorie Adorno makes it clear that he owes this crucial idea of a temporal 'core' or 'nucleus' of truth to the work of Walter Benj amin (GS 5, p. 141; Against Epistemology, p. 135) . Thus in the materials for the Arcades Proj ect Benj amin writes : 'Resolute refusal of the concept of "timeless truth" is in order. Nevetheless, truth is not - as Marxism would have it - a merely contingent function of knowing, but is bound to a nucleus of time lying hidden within the knower and the known alike.
Thus in the materials for the Arcades Proj ect Benj amin writes : 'Resolute refusal of the concept of "timeless truth" is in order. Nevetheless, truth is not - as Marxism would have it - a merely contingent function of knowing, but is bound to a nucleus of time lying hidden within the knower and the known alike. This is so true that the eternal, in any case, is far more the ruffle on a dress than some idea' (Walter Benjamin, Gesammelte Schriften, vol. 5 . 1 : Das Passagen- Werk, ed. Rolf Tiedemann, Frankfurt am Main, 1982, p.