By Roger Foster
In Adorno, Roger Foster argues that there's a coherent severe undertaking on the middle of Adorno’s philosophy of language and epistemology, the major to that's the restoration of a broader realizing of expertise. Foster claims, in Adorno’s writings, it's the proposal of non secular event that denotes this richer imaginative and prescient of expertise and indicates an knowledge of the experiential stipulations of innovations. via elucidating Adorno’s view of philosophy as a serious perform that discloses the agony of the area, Foster exhibits that Adorno’s philosophy doesn't turn out in a sort of resignation or futile pessimism. Foster additionally breaks new floor by means of putting Adorno’s thought of expertise when it comes to the paintings of alternative early twentieth-century thinkers, specifically Henri Bergson, Marcel Proust, Edmund Husserl, and early Wittgenstein.
“...this publication is exceptional.” —CHOICE
“This booklet argues its place basically, engages incisively with the on hand secondary literature in either English and German, and establishes a brand new interpretive place that during many ways corrects and in others complements the scholarly literature.” —Max Pensky, editor of The reality of Adorno: severe Essays on Adorno and the Postmodern
“This is the main lucid presentation I’ve ever learn of Adorno’s paintings. this can be a exact fulfillment simply because Foster is facing the most tough and nuanced features of Adorno: his perception of expertise on the subject of language.” — Tom Huhn, editor of The Cambridge spouse to Adorno
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Extra info for Adorno: The Recovery of Experience (SUNY Series in Contemporary Continental Philosophy)
158). 23). 28 with the Tractarian notion of meaning. For instance, when Wittgenstein writes that “Der Name bedeutet den Gegenstand” (a name means an object)56, under the conceptualisation I am using he means that a name refers to an object (under my conceptualisation the concepts of meaning and of sense are synonymous). 3, Wittgenstein states that only in the nexus of a proposition does a name have a reference. This claim would contradict (at least at first sight) semantic atomism (which claims that a name has a reference also outside the context of a proposition).
Why should we reject the conception according to which an object is everything which can be a value of a variable x in a propositional function? 11). The task of natural science is to discover the internal features of the world (features that are independent from observers). ) – notions that are essentially connected with human activities which, by definition, are not subject-matter for natural science. 11, in the light of the formalistic conception of an object, seems to be unjustified and dogmatic, and that is the conclusion one should try to avoid.
We have at our disposal evidence that Wittgenstein’s conviction was exactly the opposite. Commenting on the Tractarian solution to the theory of types he writes in one of his letters to Russell: I think that there cannot be different types of things! e. to logical objects. In my opinion, however, when Wittgenstein writes: “There cannot be different types of things”, he cannot have in mind something such as: “There cannot be illogical objects”. His letter to Russell is much more comprehensible if we understand under the type of things such categories as abstract and concrete things or, to put it differently, relations and individual things.
Adorno: The Recovery of Experience (SUNY Series in Contemporary Continental Philosophy) by Roger Foster