Adorno

There is surely something of this in Adorno's marshalling of the medieval apophatic tradition with the Buddhist view of nirvana (however distorted) against Nietzschean nihilism, which supplies fascism with "slogans": "The medieval nihil privativum in which the concept of nothingness was recognized as the negation of something rather than as autosemantical, is as superior to the diligent 'overcomings' as the image of Nirvana, of nothingness as something" (380).

Hegel on Buddhism 2007

I would like to draw attention to this great collection of reflections on a damaged life, wherein Adorno writes like a tragic poet, occasionally far away from the hassles of Marxism and Commodity Fetishism.

Lorenzo, Arvo Part and Adorno 2007

"Being, nothing else, without any further definition and fulfillment": in Adorno's use of the words of

Hegel on Buddhism 2007

I would like to draw attention to this great collection of reflections on a damaged life, wherein Adorno writes like a tragic poet, occasionally far away from the hassles of Marxism and Commodity Fetishism.

Vitro Nasu » 2007 » September 2007

Theory is, of course, the principal philosophical text to address the question of autonomization in Adorno, though the problem is present in most everything Adorno explores in the domains of music, literature, and culture.

Notes on 'Introduction: 'The Power is There': Romanticism as Aesthetic Insistence' 2005

In the long passage quoted here Adorno is drawing on Benjamin's notion of

History against Historicism, Formal Matters, and the Event of the Text: De Man with Benjamin 2005

Adorno is perhaps the theorist who has most resolutely attended to the complexities of the subject, as well as to the mutual determinations of subject and object.

Subjecticity (On Kant and the Texture of Romanticism) 2005

Red Kant; Or, The Persistence of the Third Critique in Adorno and

Kaufman, Works Cited 2001

For me Adorno is irresistible, and, thinking back, I suppose what beguiled me was not the chance to demonstrate the passage from classic to romantic, but the resemblance of the encounter to the great exemplum from Dialectic of Enlightenment: Hume as an Odysseus binding himself to the mast in order safely to listen to Rousseau’s siren song — except there is no safety, for though the song evaporates, the ropes cut deep.

Site One: A Romantic Education. 2002

But even Adorno is aware that ideological practices of an era after the triumph of the bourgeoisie and the descent of a European proletariat into fascism cannot be readily applied to analysis of the early nineteenth century ( "Cultural Criticism"

Shelley, Adorno, and the Scandal of Commited Art 2001