By Theodor W. Adorno
This vintage e-book through Theodor W. Adorno anticipates a number of the topics that experience in view that turn into universal in modern philosophy: the critique of foundationalism, the illusions of idealism and the tip of epistemology. It additionally foreshadows a few of the key rules that have been built by way of Adorno in his most crucial philosophical works, together with Negative Dialectics.
Against Epistemology is predicated on a manuscript Adorno initially wrote in Oxford in 1934-37 in the course of his first years in exile and thus transformed in Frankfurt in 1955-56. The textual content was once written as a critique of Husserl’s phenomenology, however the critique of phenomenology is used because the celebration for a wider critique of epistemology. Adorno defined this as a ‘metacritique’ which blends jointly the research of Husserl’s phenomenology because the so much complex example of the decay of bourgeois idealism with an immanent critique of the tensions and contradictions inner to Husserl’s inspiration. the result's a strong textual content which is still some of the most devastating reviews of Husserl’s paintings ever written and which heralded the various principles that experience turn into usual in modern philosophy.
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Additional info for Against Epistemology: A Metacritique
9 Both Aristotle and Thomas understand each individual human being as a substance composed of form (the species-form) and matter. ). The accidents are not “accidental” or unimportant; nonetheless, what we are lies at the level of substance, while our accidents are accidents of this substance. For both Aristotle and Thomas, our most basic formal or structural element is 7. See, for example, EeS 458/ESG 419/FEB 500 and EeS 365/ESG 336/FEB 395–96. 8. EeS 439/ESG 402/FEB 478. 9. See EeS 159/ESG 149/FEB 166.
I have chosen to be inconsistent in order both to distinguish this term from her many other terms referring to essence and to highlight the similarities between Stein’s individuelles Wesen and the philosophical tradition emphasizing individual forms. Individuelles Wesen is clearly a unique, individual form and not merely a single instance of the more universal essence. At times Einzelwesen appears to mean the same thing, yet at others Stein appears to mean simply a particular instance of the universal.
One might come to recognize particular habits and patterns of some individual and describe them as her “individual form,” but there need be nothing at least metaphysically comparable to the basic species-form. Although I find this reading attractive in various ways, and Stein certainly does both (a) affirm a common species-form and (b) in various passages emphasize the how of the individual (thus not mean that it also allows itself to be conceptually grasped” (EeS 149/ESG 140/ FEB 576). 6. EeS 150–51/ESG 141–42/FEB 156–57.