Summary of Theodor W. Adorno & E. F. N. Jephcott's Minima Moralia , livre ebook

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Please note: This is a companion version & not the original book.
Sample Book Insights:
#1 Adorno’s use of literary, musical, philosophical, and idiomatic allusions is an integral part of the book’s formal structure and style. All actual quotations have been newly translated from the original, and footnoted to standard native editions.
#2 The teaching of the good life is related to a region that has been regarded as the true field of philosophy since the conversion of method: the teaching of life. However, life has been reduced and degraded to a mere appearance. The change in the relations of production depends on what takes place in the sphere of consumption.
#3 In opposition to the subject being simply for itself, dialectical theory cannot accept aphorisms as such. In the most lenient instance, they could be tolerated as conversation. But the time for that is past. The subject is vanishing, and aphorisms must consider the evanescent itself as essential.
#4 Social analysis can learn a lot from individual experience, while the large historical categories are no longer above suspicion of fraud. In the period of his decay, the individual’s experience of himself and what he encounters contributes to knowledge.

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Philosophie

Philosophie moderne

modern

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Publié par	Everest Media LLC
Date de parution	05 avril 2022
Nombre de lectures	0
EAN13	9781669377993
Langue	English
Poids de l'ouvrage	1 Mo

Informations légales : prix de location à la page 0,0150€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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Insights on Theodor W. Adorno & E. F. N. Jephcott's Minima Moralia
Contents Insights from Chapter 1
Insights from Chapter 1

#1

Adorno’s use of literary, musical, philosophical, and idiomatic allusions is an integral part of the book’s formal structure and style. All actual quotations have been newly translated from the original, and footnoted to standard native editions.

#2

The teaching of the good life is related to a region that has been regarded as the true field of philosophy since the conversion of method: the teaching of life. However, life has been reduced and degraded to a mere appearance. The change in the relations of production depends on what takes place in the sphere of consumption.

#3

In opposition to the subject being simply for itself, dialectical theory cannot accept aphorisms as such. In the most lenient instance, they could be tolerated as conversation. But the time for that is past. The subject is vanishing, and aphorisms must consider the evanescent itself as essential.

#4

Social analysis can learn a lot from individual experience, while the large historical categories are no longer above suspicion of fraud. In the period of his decay, the individual’s experience of himself and what he encounters contributes to knowledge.

#5

The division of labor is a means of abolishing mind where it is not exercised ex officio. It performs this task all the more reliably since anyone who repudiates the division of labor, by taking pleasure in his work, makes himself vulnerable by its standards.

#6

The relationship between parents and their children is beginning to undergo a sad, shadowy transformation. We are beginning to realize that our parents were simply unable to care for us as well as we care for them, given their economic impotence.

#7

The sphere of circulation has begun to resemble the profession-based society that preceded it. As the professions of the middle-man disappear, so do the private lives of countless people.

#8

The man who is not malign does not live serenely but with a peculiarly chaste hardness and intolerance. He who is not guilty does not live serenely, but with a particular hardness and intolerance.

#9

The little pleasures and expressions of life that seemed exempt from the responsibility of thought not only have an element of defiant silliness, but directly serve their diametrically opposite. The malignant deeper meaning of ease has spread to more appealing impulses.

#10

The detached observer is as much entangled as the active participant. The only advantage of the former is insight into his entanglement, and the infinitesimal freedom that comes from knowledge itself.

#11

The fact that intellectuals mostly have to do with other intellectuals should not deceive them into believing their own kind is any less base than the rest of mankind. They get to know each other in the most shameful and degrading of all situations, that of competing supplicants, and are thus forced to show each other their most repulsive sides.

#12

The most striking example of intellectuals who have sacrificed their intellectual self-discipline is that of those who have changed their material situation. With no constraints on them, they turn out trash identical to what they had most passionately abjured when they had ample means.

#13

The immorality of lying does not lie in the offense against sacrosanct truth. An appeal to truth is hardly a prerogative of a society that drags its members into admitting the better to hunt them down.

#14

Marriage today is usually a trick of self-preservation for the two partners. The only decent marriage is one in which each partner leads an independent life, and instead of a fusion derived from an enforced community of economic interests, they freely accept mutual responsibility.

#15

Divorce, even between good-natured, amiable people, is apt to stir up a dust-cloud that covers and discolours all it touches. Intimacy between people is forbearance, tolerance, and refuge for idiosyncrasies. If dragged into the open, it reveals the moment of weakness in it.

#16

In the realm of erotic qualities, a reversal of values seems near completion. Under liberalism, married men from good society were accustomed to seek gratification from chorus girls, bohémiennes, and Viennese süsse Mädel. With the rationalization of society, this option has disappeared.

#17

Emigration is a brutal test of your intellectual abilities. You are forced to live in an environment that is completely foreign to you, and you are constantly astray between the reproduction of your own existence under the monopoly of mass culture, and impartial, responsible work.

#18

The Fascist regimes of the first half of the twentieth century have stabilized an obsolete economic form, multiplying the terror needed to maintain it. With the strengthening of external authority, the stuffy private order, particularism of interests, and the long-outdated form of the family have also re-consolidated themselves.

#19

There are two types of avarice: the archaic type, which is the passion that spares nothing; and the modern type, which is the desire to save everything. The modern misers are prudish and consider nothing too expensive for themselves, but they consider everything expensive for others.

#20

The problem with tact is that it has no real principle in the individual today. It simply means subordination to ceremonial convention, and the individual is simply expected to follow that convention. But when that convention is no longer present, the individual is left without anything to differentiate him or her from the rest of the world.

#21

The signature of our age is that no-one can now determine their own life within a moderately comprehensible framework. Everyone is an object, and no agreements are binding enough to protect headquarters against air attacks.

#22

The modern world is full of Philistines. The functional buildings designed by experts for philistines are living cases manufactured by philistines for philistines.

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Summary of Theodor W. Adorno & E. F. N. Jephcott's Minima Moralia , livre ebook

Philosophie

Philosophie moderne

Philosophie moderne

modern

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