Mental Twinges

Conflict and Survival In this lecture Adorno recaps the first five lectures and discusses the legitimacy of the bourgeois philosopher’s idea that conflict is reality and that society survives because of its conflicts rather than in spite of them. He asks how mankind survives under these circumstances and whether or not we can imagine a history that does not involve conflict. Recap of First Five Lectures The ‘universal’ asserts itself as an ‘historical process’ and has a ‘logical structure’ (49). It has negative aspects for individuals and positive aspects for the species; it “[joins] mankind together in societies...in a totality” (49). The totality both expresses and threatens the destruction of everything beneath it while at the same time it acts as a “cohesive force to which society owes its survival” (49). Marx’s Law of Value Marx agrees with this positive view and it forms an element of his “optimistic view of history” (49). In Marx, it is expressed in “the law of value...

The Totality on the Road to Self-Realization In this lecture Adorno claims that there is a problem with Hegel's philosophical history. He argues that the idea of history as a "self-realizing totality" [a consolation of philosophy]  is irrational because no one benefits from it. It has only survived as long as it has because humanity has survived despite of all the suffering that has been inflicted in the concept's name. The Philosophy of History and Historiography  To "construct" an historical event, we need to know the context, the facts, and how they are connected to each other (39). The process of gathering "the relevant factors" related to "historical events" in order to understand them philosophically both "requires and presupposes historiography [the study of historical texts]" and the process of history-writing to explain them. i.e. in explaining an historical event we rely on historical texts and we create texts fo...

Lecture 4 - The Concept of Mediation In this lecture, Adorno discusses the universal as existing systems working through (mediating) particular events. He uses academics and the French Revolution to explain how the particular , a specific event, is often erroneously taken as a cause rather than a side effect of the workings of universal processes. He claims that once we acknowledge the workings of the universal in the particular we can see the "spirit," the real underlying cause of the event. Facts as Cloaks of Illusion A fact (a particular) acts as a cloak when we mistake it for a cause rather than a secondary effect, creating the illusion that we know what really happened. The better we become at recognizing the universal's effect on the particular and the particular's inability to have a like effect on the universal, the better we will become at recognizing that a particular is not a cause of an event but a byproduct of the universal process or "conte...

Lecture 3 Constitution Problems In this lecture, Adorno makes the point that individual discontinuous [random] events are not  destiny but occur logically within the context in which they manifest and he identifies the "problem of the philosophy of history" as one of determining how to blend the "unity" [context] and "discontinuity" [random events] into a working theory of history. (28) The Truth of Facts Adorno begins by defining a fact as the individual experience of a random event which is "immediate knowledge" only for the person undergoing the experience (20) The truth of the event, the way in which it is experienced, depends largely on the person's  knowledge of the times in which it occurs. A fact..has a greater immediacy for the knowing subject than...the so-called larger historic context to which only...theory can give us access....This immediate knowledge...is no more than immediate knowledge for us ....[I]ndividual fact...

[Notes on History and Freedom by Theodor W. Adorno] The Dominant Theme in Historiography and the Humanities What was presented earlier as "the crisis in the idea of historical meaning" [i.e. our habit of assigning meaning where none exists] is the result of the foundations [postulates] of the study of historical writings [historiography] and the humanities.  The dominant theme, first formulated by [Leopold von] Ranke , is 'tell how it really happened' but this precludes any attempt at understanding "historical tendencies" or "large concepts such as...universal history itself". It also undermines history as the recording of events, which tends to regard particular events as more important than other events. (10-11)

I've just started reading History and Freedom by Theodor W. Adorno . The text is based on transcriptions of a 1964-65 lecture series given by Adorno at Frankfurt's Institute of Social Research .  The wisdom of the net deems them the easiest entry into his thoughts on his main work, Negative Dialectics ; I hope the net is right, I keep running into references to his work and am curious as to why.  Fair warning, I have absolutely no training in philosophy so read what follows at your own risk.