Autonomy after Auschwitz: Adorno, German Idealism, and by Martin Shuster

By Martin Shuster

Ever in view that Kant and Hegel, the concept of autonomy—the concept that we're beholden to no legislation other than one we impose upon ourselves—has been thought of the truest philosophical expression of human freedom. yet may our dedication to autonomy, as Theodor Adorno requested, be on the topic of the extraordinary evils that we have got witnessed in modernity? In Autonomy after Auschwitz, Martin Shuster explores this hard query with magnificent theoretical acumen, studying definitely the right methods autonomy can lead us down a direction of evil and the way it would be avoided from doing so.

Shuster uncovers hazards within the proposal of autonomy because it was once initially conceived via Kant. placing Adorno into discussion with quite a number eu philosophers, significantly Kant, Hegel, Horkheimer, and Habermas—as good as with various modern Anglo-American thinkers corresponding to Richard Rorty, Stanley Cavell, John McDowell, and Robert Pippin—he illuminates Adorno’s vital revisions to this fraught idea and the way his varied realizing of self reliant organisation, absolutely articulated, could open up new and optimistic social and political probabilities. Altogether, Autonomy after Auschwitz is a meditation on smooth evil and human employer, one who demonstrates the large moral stakes on the middle of philosophy. 

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Additional info for Autonomy after Auschwitz: Adorno, German Idealism, and Modernity

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72. There is a question here about the nature of our being “condemned” to action, that is, about constitutivism. Especially I have in mind the sort of objections raised in David Enoch, “Agency, Shmagency: Why Normativity Won’t Come from What Is Constitutive of Action,” Philosophical Review 115, no. 2 (2006): 169–­98. The Kantian assumption is that any determination of oneself must be rule-­bound—­the only question is how the rule originates (autonomously or heteronomously). Enoch argues that this truth about ourselves cannot be justified along normative lines and can be understood only as a brute fact, which does not get us what we need (normativity).

Morton Schoolman, Reason and Horror: Critical Theory, Democracy, and Aesthetic Rationality (London: Routledge, 2001), 7. 23. Kolakowski, Main Currents of Marxism, 3:376. 12 chapter one While I am sympathetic to these approaches, I think they minimize an important feature of the text.  . is intended to prepare a positive concept of enlightenment” (DE xviii/5:21). At the same time, they do not help themselves here, since such a positive program never appears. Nonetheless, this aspiration is important not only for understanding the aims of their critique (which is meant to be part of a larger project), but especially for a proper understanding of the trajectory of Adorno’s later thinking.

Palamarek and Samir Gandesha in Donald A. , Adorno and the Need in Thinking: Critical Essays (Toronto: University of Toronto Press, 2007), 35–­103. 39. Two lucid and concise overviews of mimesis in Adorno are Jarvis, Adorno, 175–­79, and Hent de Vries, Philosophy and the Turn to Religion (Baltimore: Johns Hopkins University Press, 1999), 315–­22. 40. Most interpreters overlook this tripartite rubric. An exception is Steven Vogel, Against Nature: The Concept of Nature in Critical Theory (Albany: State University of New York, 1996), 52–­53.

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