By Christopher Craig Brittain
Theodor Wiesengrund Adorno (1903-1969), the German sociologist and thinker was once one of many highbrow leaders of the post-war Frankfurt tuition. This booklet offers and analyzes Adorno’s writings on theology and faith in a transparent and obtainable demeanour. it truly is designated at higher point undergraduate and postgraduate scholars, and won't presuppose any familiarity with Adorno. The booklet incorporates a normal advent to Adorno’s notion, and examines his courting with the paintings of Walter Benjamin and Jewish theology, his disagreement with clinical positivism (Karl Popper), and his feedback of the “Culture Industry” and beliefs. All of those subject matters are explored with cognizance to how they interact with modern debates inside of theology. this is often finished by way of bringing Adorno’s paintings into discussion with significant issues and authors. the amount concludes by means of highlighting a regularly overlooked point of Adorno’s writing—his philosophy of music—and how this aesthetic appreciation of the chic informs modern theological reflection.
“In advanced and sometimes deeply complicated methods, Adorno’s considering was once profoundly expert by way of theology. whereas conscientiously adhering to the prohibition of pictures, he all of the related argued that theology encompasses a utopian aspiration that no real serious concept can do with out. This e-book stands proud as some of the most lucid and accomplished reviews of the theological strands of Adorno’s considering. within the absence of confession and after the ‘death of god,’ it testifies to the continued philosophical worth and relevance of religion.” —Espen Hammer, Temple college
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Extra info for Adorno and Theology (Philosophy and Theology)
An object cannot be known as it is ‘in-itself ’, but merely as a phenomenon. Yet, Kant also argues that one must be able to think of an object ‘in-itself ’ in order to avoid treating appearances as if nothing actually exists behind them. If a concept is to be true and not just something arbitrary, then one must of necessity postulate that it is influenced by an object ‘it-self ’, however unknowable its true nature might be. Adorno’s notion of the ‘preponderance of the object’ represents an attempt to wrestle with this contradiction, and to question how knowledge of the object as it is in-itself might be possible.
Adorno states that, the immediate antithesis of receptivity and spontaneity, of sensibility and understanding is actually already sublated in the course of the Kantian analysis itself, and thereby . . 16 Adorno regards this insight as evidence of Kant’s own metaphysical presuppositions. 17 ‘Pure’ concepts, ‘pure’ intuitions, and the imagined schemata remain equally unintelligible to Adorno. Here ‘Kant does the very thing that he forbids reason to do. 19 ‘Pure’ concepts and ‘pure’ intuitions are not thinkable.
G. Mannheim), Adorno insists that sociology should not abandon the aim of uncovering and criticizing false consciousness. His approach, therefore, develops a dialectical concept of society, which intends to bring together society’s unintelligible opacity (Durkheim) as well as its reducibility to the human, and thus its intelligible character (Weber). The objects of sociology, Adorno argues, exist in a field of relations, which are shaped by these relations. Sociology does not study ‘things’ with certain properties; rather the proper focus of analysis is on how the relationships between different social agents and environments influence one another.