Delivering a concise and lucid account of Adorno's response to the modern question of freedom, Hearfield sets into critical relief six other modern philosophies of freedom from Kant, Hegel, Nietzsche, Heidegger, Foucault and Habermas. The book presents a broad variety of perspectives concerning the question of freedom, and draws out the contrasting and superior merit of Adorno's response. Hearfield employs an interpretive framework that makes a distinction between a conceptual ratio (Kant, Hegel and Habermas) and an existential poiesis (Nietzsche, Heidegger and Foucault). The book includes singular reconstructions of Adorno's immanent critiques of Kant, Hegel, Nietzsche and Heidegger, and demonstrates the theoretical instabilities peculiar to Foucault and Habermas. The book concludes by revealing the respective 'blind spots' in the conceptual ratio and existential poiesis modes of thinking, which block our capacity for becoming free.

Since his notorious 1961 lecture, 'Trying to Understand Endgame', Theodor W. Adorno's name has been frequently coupled with that of Samuel Beckett. This book offers a radical reappraisal of the intellectual affinities between these two figures, whose paths crossed all too fleetingly. Specifically the book argues for a preoccupation with the concept of freedom in Beckett's works - one which situates him as a profoundly radical and even political writer. Adorno's own more explicit reconceptualization of freedom and its scarcity in modernity offers a unique lens through which to examine the way Beckett's works preserve a minimal space of freedom that acts in opposition to an unfree social totality. While acknowledging both the biographical encounters between Adorno and Beckett and the influence Beckett's writings had on Adorno's aesthetics, Natalie Leeder goes further to establish a dialogue between their intellectual positions, working with a range of texts from both writers and seeking insight in Adorno's less familiar works, as well as his magnum opera, Aesthetic Theory and Negative Dialectics.

This book sets up a dialogue between Emmanuel Levinas and Theodor W. Adorno, using their thought to address contemporary environmental and social-political situations. Eric S. Nelson explores the "non-identity thinking" of Adorno and the "ethics of the Other" of Levinas with regard to three areas of concern: the ethical position of nature and "inhuman" material others such as environments and animals; the bonds and tensions between ethics and religion and the formation of the self through the dynamic of violence and liberation expressed in religious discourses; and the problematic uses and limitations of liberal and republican discourses of equality, liberty, tolerance, and their presupposition of the private individual self and autonomous subject. Thinking with and beyond Levinas and Adorno, this work examines the possibility of an anarchic hospitality and solidarity between material others and sensuous embodied life.

Theodor W. Adorno (1903–1969) was one of the twentieth century’s most important thinkers. In light of two pivotal developments—the rise of fascism, which culminated in the Holocaust, and the standardization of popular culture as a commodity indispensable to contemporary capitalism—Adorno sought to evaluate and synthesize the essential insights of Western philosophy by revisiting the ethical and sociological arguments of his predecessors: Kant, Nietzsche, Hegel, and Marx. This book, first published in Germany in 1996, provides a succinct introduction to Adorno’s challenging and far-reaching thought. Gerhard Schweppenhäuser, a leading authority on the Frankfurt School of critical theory, explains Adorno’s epistemology, social and political philosophy, aesthetics, and theory of culture. After providing a brief overview of Adorno’s life, Schweppenhäuser turns to the theorist’s core philosophical concepts, including post-Kantian critique, determinate negation, and the primacy of the object, as well as his view of the Enlightenment as a code for world domination, his diagnosis of modern mass culture as a program of social control, and his understanding of modernist aesthetics as a challenge to conceive an alternative politics. Along the way, Schweppenhäuser illuminates the works widely considered Adorno’s most important achievements: Minima Moralia, Dialectic of Enlightenment (co-authored with Horkheimer), and Negative Dialectics. Adorno wrote much of the first two of these during his years in California (1938–49), where he lived near Arnold Schoenberg and Thomas Mann, whom he assisted with the musical aesthetics at the center of Mann’s novel Doctor Faustus.

Theodor Adorno’s reputation as a cultural critic has been well-established for some time, but his status as a philosopher remains unclear. In Adorno and the Ends of Philosophy Andrew Bowie seeks to establish what Adorno can contribute to philosophy today. Adorno’s published texts are notably difficult and have tended to hinder his reception by a broad philosophical audience. His main influence as a philosopher when he was alive was, though, often based on his very lucid public lectures. Drawing on these lectures, both published and unpublished, Bowie argues that important recent interpretations of Hegel, and related developments in pragmatism, echo key ideas in Adorno’s thought. At the same time, Adorno’s insistence that philosophy should make the Holocaust central to the assessment of modern rationality suggests ways in which these approaches should be complemented by his preparedness to confront some of the most disturbing aspects of modern history. What emerges is a remarkably clear and engaging re-interpretation of Adorno’s thought, as well as an illuminating and original review of the state of contemporary philosophy. Adorno and the Ends of Philosophy will be indispensable to students of Adorno’s work at all levels. This compelling book is also set to ignite debate surrounding the reception of Adorno’s philosophy and bring him into the mainstream of philosophical debate at a time when the divisions between analytical and European philosophy are increasingly breaking down.

Nietzsche and Adorno on Philosophical Praxis, Language, and Reconciliation: Towards an Ethics of Thinking offers a philosophical notion of an “ethics of thinking,” a kind of thinking that is receptive to the non-identical character of the world of human and non-human objects. Paolo A. Bolaños experiments with the ideas of Friedrich Nietzsche and Theodor W. Adorno, who are presented as contemporary proponents of the Frühromantik tradition. Bolaños offers a reconstruction of the respective philosophies of language of Nietzsche and Adorno, as well as a rehearsal of their critique of metaphysics and identity thinking, in order to develop a notion of philosophical praxis that is grounded in the ethical dimension of thinking. Via Nietzsche and Adorno, Bolaños argues that thinking’s performative participation in uncertainty broadens the domain of reason, thereby also broadening our conceptual capacities and our receptivity to new possibilities of thinking. As an ethical praxis, thinking guards itself from the error of solidification, thereby opening philosophy to a reconciliatory, as opposed to domineering, reception of the world.

Reflecting emerging research and ongoing reassessments of social theory, The Wiley- Blackwell Companion to Major Social Theorists offers significant updates and revisions to the original Blackwell Companion published a decade ago. Volume 1 Features updates and revisions to all essays from original volume, plus the addition of 11 new authors Includes six new essays featuring coverage of theorists not included in original volume: Ibn Khaldun, de Tocqueville, Schumpeter, Mannheim, Veblen, and Adorno Supplemented with comprehensive bibliographies on primary and secondary sources, with a brief reader's guide accompanying each essay Addresses continuing relevance of most theories and their importance to contemporary scholarship Volume 2 Features updates and revisions to all essays from original volume, plus the addition of 16 new authors Includes 11 new essays featuring coverage of theorists not included in original volume, including Deleuze, Bauman, Smith, Luhmann, Agamben, and others Supplemented with comprehensive bibliographies on primary and secondary sources, with a brief reader's guide accompanying each essay Essays placed in social and historical context to allow readers to see how theorists have responded to pressing contemporary social and political issues

Theodor Adorno is a widely-studied figure, but most often with regard to his work on cultural theory, philosophy and aesthetics. The Sociology of Theodor Adorno provides the first thorough English-language account of Adorno's sociological thinking. Matthias Benzer reads Adorno's sociology through six major themes: the problem of conceptualising capitalist society; empirical research; theoretical analysis; social critique; the sociological text; and the question of the non-social. Benzer explains the methodological and theoretical ideas informing Adorno's reflections on sociology and illustrates Adorno's approach to examining social life, including astrology, sexual taboos and racial prejudice. Benzer clarifies Adorno's sociology in relation to his work in other disciplines and the inspiration his sociology took from social thinkers such as Marx, Weber, Durkheim, Kracauer and Benjamin. The book raises critical questions about the viability of Adorno's sociological mode of procedure and its potential contributions and challenges to current debates in social science.

Schopenhauer and Adorno on Bodily Suffering explores how the works of both philosophers revolve around an entwinement of pessimism and optimism, which links statements regarding the wrongness of the world to analyses of the human capability to experience compassion with bodily suffering and to the redeeming qualities of the arts.

The Critical Theory of Axel Honneth provides a comprehensive study of the work of Axel Honneth, tracing the theoretical trajectory from his earliest writings on philosophical anthropology to the development of a theory of recognition. The book argues that Honneth’s early work provides important insights for the reconstruction of the normative project of critical theory and the articulation of a conceptual framework for analyzing social relations of power and domination. Danielle Petherbridge contends, however, that these aims are not fully realized in Honneth’s more mature project and that central insights recede as his project develops. Petherbridge seeks to demonstrate that the basis for an alternative theory of intersubjectivity that can account for both an adequate theory of power and normative forms of subject-formation can be immanently reconstructed from within Honneth’s own work. By contextualizing Honneth’s project in relation to its theoretical influences, The Critical Theory of Axel Honneth provides a critical study and excellent entry point that will be essential reading for both students and scholars who work in the areas of European philosophy, critical theory, social and political philosophy, or social and political theory.