西奥多·W. 阿多诺
大众文化把人变成被动的消费者，而思考必须不断抵抗每一个声称拥有全部真理的体系。
定位
否定辩证法与文化工业：“错误的生活无法正确地过。”
核心思想
- 文化工业
- 否定辩证法
- 非同一者
影响
受影响于 6
伊曼努尔·康德
受其影响 ✓
Adorno lectured on Kant’s Critique of Pure Reason (1959) and devoted the model on freedom in Negative Dialectics (1966) to a metacritique of Kant’s practical reason. T. W. Adorno, Kants „Kritik der reinen Vernunft“ (lectures 1959, publ. 1995); Negative Dialektik (1966), “Freiheit. Zur Metakritik der praktischen Vernunft”
伊曼努尔·康德 › 1724–1804
卡尔·马克思
受其影响 ✓
Adorno took up Marx’s analysis of commodity exchange and read the exchange principle, which makes unlike things equal, as the social model of identity thinking (Negative Dialectics, 1966). T. W. Adorno, Negative Dialektik (1966); SEP “Theodor W. Adorno”
卡尔·马克思 › 1818–1883
弗里德里希·尼采
受其影响 ✓
Dialectic of Enlightenment (1947) counted Nietzsche among the few after Hegel who recognised enlightenment’s dialectic, and Adorno’s Minima Moralia (1951) took up his aphoristic critique of morality. M. Horkheimer and T. W. Adorno, Dialektik der Aufklärung (1947); T. W. Adorno, Minima Moralia (1951); SEP “Theodor W. Adorno”
弗里德里希·尼采 › 1844–1900
西格蒙德·弗洛伊德
受其影响
Adorno used Freud’s Group Psychology and the Analysis of the Ego (1921) to explain the appeal of fascist agitators (‘Freudian Theory and the Pattern of Fascist Propaganda’, 1951). T. W. Adorno, “Freudian Theory and the Pattern of Fascist Propaganda” (1951); S. Freud, Massenpsychologie und Ich-Analyse (1921); SEP “Theodor W. Adorno”
依据: 亦见于 InPhO · InPhO
西格蒙德·弗洛伊德 › 1856–1939
瓦尔特·本雅明
受其影响 ✓
Adorno’s inaugural lecture ‘The Actuality of Philosophy’ (1931) adopted the method of constellations from Benjamin’s Origin of the German Trauerspiel (1928), interpreting reality through configurations of its elements. T. W. Adorno, “Die Aktualität der Philosophie” (lecture, 1931); W. Benjamin, Ursprung des deutschen Trauerspiels (1928); S. Buck-Morss, The Origin of Negative Dialectics (1977)
瓦尔特·本雅明 › 1892–1940
马克斯·霍克海默
受其影响 ✓
With Horkheimer, Adorno worked out the thesis that enlightenment reverts to mythology and the critique of the culture industry (Dialectic of Enlightenment, 1944/47). M. Horkheimer and T. W. Adorno, Dialektik der Aufklärung (mimeographed 1944, publ. 1947); SEP “Theodor W. Adorno”
马克斯·霍克海默 › 1895–1973
影响了 4
安吉拉·戴维斯 教过
教过
On Marcuse’s advice Davis spent 1965–67 in Frankfurt, where she attended Adorno’s lectures and seminars at the university and the Institute for Social Research, before returning to work with Marcuse in San Diego. A. Davis, An Autobiography (1974)
依据: AI 草稿
安吉拉·戴维斯 › 1944年生
阿克塞尔·霍耐特
影响了 ✓
In Kritik der Macht (1985) Honneth reconstructed Adorno’s critique of the domination of nature, finding a ‘sociological deficit’ that a theory of social action should remedy. A. Honneth, Kritik der Macht. Reflexionsstufen einer kritischen Gesellschaftstheorie (1985); SEP “Critical Theory”
依据: 亦见于 Wikidata · Wikidata
阿克塞尔·霍耐特 › 1949年生
伊娃·易洛思
影响了
In her Adorno Lectures in Frankfurt (2004; Cold Intimacies, 2007) Illouz took up critical theory’s question of how capitalism shapes subjectivity and coined the term ‘emotional capitalism’. E. Illouz, Gefühle in Zeiten des Kapitalismus (Adorno-Vorlesungen 2004, 2006); Cold Intimacies: The Making of Emotional Capitalism (2007)
依据: AI 草稿
伊娃·易洛思 › 1961年生
爱丽丝·克拉里
影响了
Crary joined Wittgenstein’s later thought with Frankfurt School critical theory, defending a ‘wide’ conception of rationality on which social critique can be objective (‘Wittgenstein Goes to Frankfurt’, 2018). A. Crary, “Wittgenstein Goes to Frankfurt (and Finds Something Useful to Say)”, Nordic Wittgenstein Review 7 (2018); Inside Ethics (2016)
依据: AI 草稿
爱丽丝·克拉里 › 1967年生
批评
受批评于 1
尤尔根·哈贝马斯 教过
教过 ✓
After a doctorate in Bonn on Schelling (1954), Habermas came to Frankfurt in 1956 as Adorno’s assistant at the Institute for Social Research; in 1959 he left, pushed out by Horkheimer, and took his Habilitation with Wolfgang Abendroth in Marburg (1961). SEP “Jürgen Habermas”; S. Müller-Doohm, Jürgen Habermas. Eine Biographie (2014)
依据: 亦见于 Wikidata · Wikidata
受其批评
Habermas objected that Horkheimer and Adorno’s Dialectic of Enlightenment totalises the critique of reason and thereby undercuts its own standards (Philosophical Discourse of Modernity, 1985, Lecture V). J. Habermas, Der philosophische Diskurs der Moderne (1985), Lecture V; Theorie des kommunikativen Handelns (1981), vol. 1, ch. IV
依据: AI 草稿
尤尔根·哈贝马斯 › 1929–2026
批评了 6
格奥尔格·威廉·弗里德里希·黑格尔 受其影响
受其影响 ✓
In Three Studies on Hegel (1963) Adorno defended the experiential content of Hegel’s dialectic and kept determinate negation as the method of his negative dialectics (1966). T. W. Adorno, Drei Studien zu Hegel (1963), “Erfahrungsgehalt”; Negative Dialektik (1966); SEP “Theodor W. Adorno”
依据: 亦见于 Wikidata · Wikidata
批评了
Adorno inverted Hegel’s ‘the true is the whole’ into ‘the whole is the false’ and rejected the identity of concept and object (Minima Moralia §29; Negative Dialectics, 1966). T. W. Adorno, Minima Moralia (1951), §29; Negative Dialektik (1966), Introduction; G. W. F. Hegel, Phänomenologie des Geistes (1807), Preface; SEP “Theodor W. Adorno”
依据: AI 草稿
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
索伦·克尔凯郭尔
批评了
Adorno’s Kierkegaard: Construction of the Aesthetic (1933) read Kierkegaard’s objectless inwardness as the bourgeois intérieur, a retreat from history into a private sphere. T. W. Adorno, Kierkegaard. Konstruktion des Ästhetischen (1933); SEP “Theodor W. Adorno”
依据: AI 草稿
索伦·克尔凯郭尔 › 1813–1855
埃德蒙德·胡塞尔
批评了
In Zur Metakritik der Erkenntnistheorie (1956) Adorno read Husserl’s phenomenology as a last attempt at first philosophy, whose search for an absolute origin ends in idealism. T. W. Adorno, Zur Metakritik der Erkenntnistheorie. Studien über Husserl und die phänomenologischen Antinomien (1956), Introduction
依据: AI 草稿
埃德蒙德·胡塞尔 › 1859–1938
格奥尔格·卢卡奇 受其影响
受其影响
In ‘The Idea of Natural History’ (lecture, 1932) Adorno took up Lukács’ concept of ‘second nature’ from The Theory of the Novel, reading it with Benjamin’s allegory. T. W. Adorno, “Die Idee der Naturgeschichte” (lecture 1932, printed 1973); G. Lukács, Die Theorie des Romans (1916); SEP “Theodor W. Adorno”
依据: AI 草稿
批评了
Adorno charged that Lukács’ ‘extorted reconciliation’ with socialist realism measures art by party doctrine and dismisses modernist works as decadent (‘Erpreßte Versöhnung’, Der Monat, 1958). T. W. Adorno, “Erpreßte Versöhnung”, Der Monat 11 (1958), on G. Lukács, Wider den mißverstandenen Realismus (1958)
依据: AI 草稿
格奥尔格·卢卡奇 › 1885–1971
马丁·海德格尔
批评了
Adorno argued that the language of authenticity in Heidegger and his followers turns social conditions into timeless pathos and lends ideology a profound sound (Jargon der Eigentlichkeit, 1964). T. W. Adorno, Jargon der Eigentlichkeit. Zur deutschen Ideologie (1964); Negative Dialektik (1966), Part I
依据: AI 草稿
马丁·海德格尔 › 1889–1976
卡尔·波普尔
批评了
In the positivism dispute Adorno objected that Popper’s critical rationalism confines criticism to testing hypotheses rather than to society as a contradictory totality (Tübingen, 1961; Der Positivismusstreit, 1969). T. W. Adorno, “Zur Logik der Sozialwissenschaften” (reply to K. Popper, Tübingen 1961), in Der Positivismusstreit in der deutschen Soziologie (1969)
依据: AI 草稿
卡尔·波普尔 › 1902–1994
作品
立场
Adorno’s thought revolves around the question of how reason, which promised liberation, became an instrument of domination. With Horkheimer he showed that enlightenment reverts to myth and that the “culture industry” turns art into standardised commodities that train conformity. His Negative Dialectics rejects every system: thinking in concepts always tends to subsume the particular under the general, so philosophy must attend to the “non-identical” that escapes it. After Auschwitz, culture and metaphysics can no longer be continued innocently. Art, especially modern art and music, keeps alive the possibility of something different. His aphorisms (“The whole is the false”) shaped post-war German intellectual life.
生平与背景
Adorno grew up in Frankfurt, the son of a wine merchant and a singer, and studied philosophy as well as composition with Alban Berg in Vienna. He emigrated in 1934, via Oxford to New York and California, where he worked with Horkheimer. Returning to Frankfurt in 1949, he became the leading figure of the Frankfurt School and a major public intellectual. He died in 1969.
其他主要作品
- Dialectic of Enlightenment, with Horkheimer (1944)
- Minima Moralia (1951)
- Negative Dialectics (1966)
- Aesthetic Theory (1970)
出现在
- 旅程 ‘黑格尔的继承者’ · 第 7 站，共 10 站
- 旅程 ‘国家社会主义时期的哲学’ · 第 9 站，共 10 站
- 旅程 ‘奥斯维辛之后的思考’ · 第 2 站，共 10 站
- 争论 ‘德国社会学中的实证主义之争’
- 争论 ‘阿多诺与本真性的行话’
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