Understanding Adorno on ‘Natural-History’

‘Natural-History’ is one of the key concepts in the thought of the Frankfurt School critical theorist Theodor W. Adorno, appearing from his very earliest work through to his very last. Unfortunately, the existing literature provides little illumination as to what Adorno’s concept of natural-history is, or what it is supposed to do. This paper thus seeks to supply the required understanding. Ultimately, I argue that ‘natural-history’ is best understood as a sort of ‘therapeutic’ concept, intended to dissolve certain philosophical anxieties which might otherwise present obstacles to our being able to obtain a critical-theoretical understanding of reality.     

Can Architecture be Barbaric?

The title of this article is adapted from Theodor W. Adorno’s famous dictum: ‘To write poetry after Auschwitz is barbaric.’ After the catastrophic earthquake in Kocaeli, Turkey on the 17th of August 1999, in which more than 40,000 people died or were lost, Necdet Teymur, who was then the dean of the Faculty of Architecture of the Middle East Technical University, referred to Adorno in one of his ‘earthquake poems’ and asked: ‘Is architecture possible after 17th of August?’ The main objective of this article is to interpret Teymur’s question in respect of its connection to Adorno’s philosophy with a view to make a contribution to the politics and ethics of architecture in Turkey. Teymur’s question helps in providing a new interpretation of a critical approach to architecture and architectural technology through Adorno’s philosophy. The paper also presents a discussion of Adorno`s dictum, which serves for a better understanding of its universality/particularity.     

Adorno and Schelling on the art–nature relation

When it comes to the relationship between art and nature, research on Adorno’s aesthetics usually centres on his discussion of Kant and Hegel. While this reflects Adorno’s own position – his comprehension of this relationship is to a large extent developed through a critical re-reading of both the Kantian and the Hegelian position – I argue that we are able to gain important insights into Adorno’s aesthetics and the central art–nature relation by reading his ideas in the light of Schelling’s conception of this relationship. The article focuses on the similarities between Schelling’s notion of nature’s productivity and Adorno’s understanding of natural beauty. It concludes with a discussion on Adorno’s re-evaluation of the reconciliatory power of the exemplary unity of the artwork in conjunction with Schelling’s comparison between artwork and organism, as well as his concept of the construction of nature.     

Adorno,Ferenczi, and a new “categorical imperative after Auschwitz”

Abstract

Theodor W. Adorno's mature thought can be characterized by the attempt to articulate what he calls a “new categorical imperative after Auschwitz.” By this, Adorno means that theory and praxis must be organized in such a way that the Holocaust does not repeat itself. This article argues that Sándor Ferenczi’s metapsychology is key to understanding Adorno’s attempt to rethink the nature of precisely such a new categorical imperative. One of the key themes of Adorno’s entire corpus is the problem of the “identification with the aggressor” – an idea that originates with Ferenzci rather than, as is commonly thought, Anna Freud. The Ferenczian dimension of Adorno’s thinking becomes particularly clear in Adorno’s thoughts on the question of freedom. In this context, Adorno engages in a psychoanalytically informed critique of the philosophy of freedom and a speculative philosophical critique of psychoanalysis. The fashioning of a “new categorical imperative” after Auschwitz entails a form of education directed towards a new form of Mündigkeit, one oriented towards contradiction, resistance, and a steadfast refusal to “identify with the aggressor.”     

Theory and the Object: Making Sense of Adorno’s Concept of Mediation

Abstract

This article examines Adorno’s use of the notion of mediation, which at first glance appears to be problematic and aporetic. While the emergence of such a concept marks Adorno’s renewed interest in Hegelian philosophy, and a distancing from Walter Benjamin’s thought, the understanding of mediation should not be reduced to the Hegelian model. This article will argue that Adorno introduces such a concept to explain theory’s necessity and verifiability, as well as the experience of the object. Only by taking these two issues (the mediation between concepts and between subject and object) in their interconnection is it possible to explain the role of mediation in Adorno. I will argue that the idea of ‘constellations’ put forward in the Dialectics furnishes us with a model of mediation that goes beyond its original Hegelian formulation.     

Critical hermeneutics and higher education: a perspective on texts,meaning and institutional culture

This paper is a discussion of critical hermeneutics as a research methodology employed in a conceptual analytic study of the concept ‘institutional culture’ within the context of higher education. The research was undertaken to develop an understanding of the concept and to explore its construction in university policy documents. The aim of this paper is to motivate the choice of critical hermeneutics as a research methodology for the mentioned study. I explore both aspects of critical hermeneutics, namely hermeneutics and critical theory. The interpretive nature of hermeneutics enabled me to expose the hidden meanings of institutional culture, while its context-specific nature was beneficial for pointing out the nature of institutional culture in the university setting. Critical theory, on the other hand, was appropriate because it is a theory that is self-conscious about historicity and the role of the social environment. In combination, the merits of these two aspects of critical hermeneutics facilitated the understanding of the university setting as a social reality. Employing critical hermeneutics as a research methodology furthermore assisted in analysing the construction of institutional culture within university policy documents, taking into account the important role of history in interpretation. In essence, critical hermeneutics facilitated my understanding of the difficult-to-explain concept ‘institutional culture’ in the higher education setting.     

Population Thinking in Epistemic Evolution: Bridging Cultural Evolution and the Philosophy of Science

Researchers in cultural evolutionary theory (CET) have recently proposed the foundation of a new field of research in cultural evolution named ‘epistemic evolution’. Drawing on evolutionary epistemology’s early studies, this programme aims to study science as an evolutionary cultural process. The paper discusses the way CET’s study of science can contribute to the philosophical debate and, vice versa, how the philosophy of science can benefit from the adoption of a cultural evolutionary perspective. Here, I argue that CET’s main contribution to an evolutionary model of scientific growth comes from the application of ‘population thinking’ to science. Populationism offers a ‘variation based’ understanding of scientists’ epistemic and socio-epistemic criteria that is able to better accommodate the variegated preferences that intervene in scientific epistemic decisions. A discussion of the so called theory choice context is offered as an example of the way a populationist approach can shed new light on the operation of scientists’ epistemic choices.

     

Adorno,Hegel, and Dialectic

This article explores critical theory's relations to German idealism by clarifying how Adorno's thought relates to Hegel's. Adorno's apparently mixed responses to Hegel centre on the dialectic and actually form a coherent whole. In his Logic, Hegel outlines the dialectical process by which categories – fundamental forms of thought and reality – necessarily follow one another in three stages: abstraction, dialectic proper, and the speculative (famously simplified as ‘thesis, antithesis, synthesis’). Adorno's allegiance to Hegel's dialectic emerges when he traces the dialectical process whereby enlightenment reverts to myth and human domination over nature reverts into our domination by nature. However, Adorno criticizes Hegel's dialectic as the ultimate form of ‘identity thinking’, subsuming unique, material objects under universal concepts by using dialectical reason to expand those concepts to cover objects utterly. These two responses cohere because Adorno shares Hegel's view that dialectical contradictions require reconciliation, but differs from Hegel on the nature of reconciliation. For Hegel, reconciliation unites differences into a whole; for Adorno, reconciled differences co-exist as differences. Finally, against Habermas who holds that Adorno cannot consistently criticize the enlightenment practice of critique, I show that Adorno can do so consistently because of how he reshapes Hegelian dialectic.     

Reflections from a damaged discipline: Adorno,religious radio,and the critique of historical reason

The Psychological Techniques of Martin Luther Thomas' Radio Addresses (Adorno, 2000) echoes Adorno's analogous critique of the culture industry by detecting an ideological effect, prior to any given content, intrinsic to the form of radio religion. Notwithstanding the text's narrowness, I argue that Adorno's analysis of Thomas' ‘fait accompli technique’—presenting claims as previously established certainties—was both typical of his work and insightful for issues in cultural criticism. First, it refused subjectivist reductions of sociological effects to false consciousness. Second, it warned that historicism runs the risk of repeating the fait accompli when it treats what exists empirically as the only possible reality, or when it treats empirical givens as representatives of a future redemption. I argue that Adorno's dismissal of religious radio was consistent with his critique of positivism, and that the Thomas study models an historicist methodology that refuses, against its own logic, to reduce otherness to its own categories.     

Adorno and Schelling: How to ‘Turn Philosophical Thought Towards the Non-Identical’

This paper explores the relationship between Adorno and Schelling. It argues that Adorno resorted to Schellingian motifs (whether he acknowledged them or not, or acknowledged them only partially) to counteract the influence of Hegelian thought. In defending this thesis, I examine the various stages in the development of Adorno’s thought, beginning with two texts from the 1930s and concluding with Negative Dialectics and ‘Skoteinos’. This allows us to see that Adorno’s concern to discover a way of thinking that is capable of doing justice to the ‘non-identical’ was present throughout his philosophical career.     

Feeling at home in contemporary Japan: Space,atmosphere and intimacy

Based on a long-term ethnography inside thirty urban dwellings, this article aims to explore what it means to feel ‘at home’ in contemporary Japan. Ample attention has been paid to the staging of atmospheres in public spaces, but qualitative studies about domestic atmospheres are scarce and the emphasis tends to be on ‘front-stage’ concerns such as hospitality, status, and normativity. By contrast, by focussing on ‘back-stage’ activities such as sleeping, eating, and bathing, this article will show how these bodily practices may generate, assisted by various domestic technologies, an all-encompassing heat that encourages intimate sociality without infringing on individual needs for autonomy and detachment from social demands. More generally, the article argues that by exploring the complex entanglements of ideal and actual atmospheres we might gain a more comprehensive understanding of this expansive, spatial phenomenon and its relationship with intimacy within different cultural contexts.     

Children's spirituality with particular reference to a Norwegian context: some hermeneutical reflections

Spirituality has become an issue in many domains of the Norwegian society, but this is not reflected in public education. This paper discusses why this is so, and suggests some hermeneutical approaches to understanding spirituality that can include pre‐school children's spirituality, with particular reference to a Norwegian context. Central to this discussion is a case study of children in ‘sacred space’, and an understanding of spirituality as cultural learning. Education in schools as well as in kindergartens is dominated by a secular outlook on life as ‘default’, or a cultural and collective forgetfulness. Children's spirituality challenges adults to explore and rearticulate what is forgotten, in terms of nurturing what it is to be human, of caring for what is really important, and of cultivating hope – in Norway as well as in other countries.     

Introduction: A ‘Curvature of Social Space’

This article provides a comprehensive and critical overview of existing research that investigates (directly and indirectly) the religio-spiritual dimensions of electronic dance music culture (EDMC) (from disco, through house, to post-rave forms). Studies of the culture and religion of EDMC are explored under four broad groupings: the cultural religion of EDMC expressed through ‘ritual’ and ‘festal’; subjectivity, corporeality and the phenomenological dance experience (especially ‘ecstasy’ and ‘trance’); the dance community and a sense of belonging (the ‘vibe’ and ‘tribes’); and EDMC as a new ‘spirituality of life’. Moving beyond the cultural Marxist approaches of the 1970s, which held youth (sub)cultural expressions as ‘ineffectual’ and ‘tragic’, and the postmodernist approaches of the early 1990s, which held rave to be an ‘implosion of meaning’, recent anthropological and sociological approaches recognise that the various manifestations of this youth cultural phenomenon possess meaning, purpose and significance for participants. Contemporary scholarship thus conveys the presence of religiosity and spirituality within contemporary popular cultural formations. In conclusion, I suggest that this and continuing scholarship can offer useful counterpoint to at least one recent account (of clubbing) that overlooks the significance of EDMC through a restricted and prejudiced apprehension of ‘religion’.     

Adorno,Interpretation, and the Body

Abstract

Adorno sees experience as intrinsically interpretative. As interpretation requires normative constraints, in order to guide and channel this interpretative engagement, this opens the question of how experience acquires its motivating criteria. If experience is from the first criterially structured, how are these criteria acquired? Moreover, as these criteria are acquired in isolation from experience – as they are the precondition of that experience – are these criteria sensitive to the particularity of the experiences they produce? In order to address these questions, and the problems they threaten to create for Adorno’s epistemology, I look at Adorno’s theory of impulse and cognition. I argue that Adorno grounds the criterial structure of experience and reason in self-preservation. This provides both a motivation and a determining constraint on the criterial structure of experience. It is also a determining influence which is epistemically flexible and compatible with Adorno’s project of tracing the ‘non-identical’.     

Alternative Spiritualities and the Cultural Logic of Late Capitalism

Some practices in Alternative Spiritualities have been criticised by social commentators for their ‘appropriation’ of indigenous cultures. This article will argue that ‘appropriation’ is not limited to these cultures but is part of a larger phenomenon, that of cultural consumption of selective parts of history. Furthermore, this cultural consumption is not restricted to history alone, but is extended to contemporary popular culture, such as people and groups who find inspiration for their spirituality from the fictions of H.P. Lovecraft, vampire stories and the Star Wars mythos. Following Fredric Jameson's work on Postmodernism, this article will provide an insight into how the cultural consumption of history and popular culture by people involved in Alternative Spiritualities has become part of the cultural logic of late capitalism.     

Social epistemology and the aim(s) of education

In Knowledge in a Social World (1999) Alvin Goldman has defended a ‘veritistic’ or truth-oriented, monistic account of the aim of education. In particular, he argued that the inculcation of true belief constitutes the ultimate goal of education, with other educational activities having only instrumental value insofar as they aid in this goal. In contrast, Harvey Siegel has defended a pluralistic alternative, on which the critical capacity for sustaining rational belief represents an independent, non-instrumental epistemic end of education. I argue that while some of Siegel's objections represent challenges to the sufficiency of Goldman's veritistic model, his alternative account fails to recognise the necessity of truth as an educational goal. This therefore commits Siegel to an unsatisfying pluralism regarding the ideal aim of education. Crucially, this disagreement hinges on two very different ways of understanding the nature of rationality: as instrumental or as epistemic. On Goldman's instrumentalist view, rationality merely involves the ordering of one's means to the end of true belief. However, Kelly (2003) has raised significant counterexamples against the instrumentalist view, and I adapt these to the case of the epistemic ends of education. I thus defend a non-pluralistic account of the ultimate end of education as involving knowledge in the ‘strong’ sense. This, I argue, overcomes the objections raised against Goldman and Siegel's accounts, and better accords with the notion of an ideal characterisation of the aim of education.     

Democratic pluralism and majority rule

Abstract

I argue that Metz’s undertaking, in seeking a ‘comprehensive basic norm’ to underpin African ethics, is similar to Hans Kelsen’s postulation of the Grundnorm in his Pure Theory of Law. But African ethics does not need to be underpinned by an approach such as Kelsen’s. In my view, Metz’s preference for seeking to develop a Grundnorm rests upon a failure to attend carefully to the distinctness of African ethical thinking from Western ethical thinking. This failure is manifest in a spurious distinction (on which Metz relies) between ‘moral anthropology’ / ‘cultural studies’ and ‘normative theory’. It is also manifest in Metz’s failure to attend carefully to the work of Wiredu and Bujo, both of whom present systematic, critical analyses of African ethical thinking while implicitly rejecting the quest for a Grund norm as being unAfrican.     

理想情感及其影响的跨文化差异

理想情感是人们期望获得的情感状态。情感评估理论认为文化对理想情感的塑造有着重要影响, 主要的影响途径有文化体验、文化价值观和社会文化变化。理想情感对个体会产生具有文化特异性的影响, 主要会影响个体的偏好及选择行为、混合情绪体验、身心健康和社会认知决策。理想情感研究未来发展可以着眼于4个方向：使用纵向视角研究理想情感, 进一步探索理想情感的前因变量, 打造适合中国文化的心理健康标准和通过认识理想情感来消除文化隔阂。     

Reciprocating Desires: The Pursuit of Desirable East Asian Femininity in China’s Commercial Sex Industry

ABSTRACT

This article examines how socioeconomic conditions impact heteronormative sexual desires between high-tier sex workers and their non-Chinese clients in urban South China. Drawing from Hoang’s interpretation of ‘dealing in desires’, Rofel’s ‘Desiring China’, and cultural capital, the article considers how desire circulates in high-end bars and its impact on how workers and clients negotiate their relationships. I move beyond Hoang’s and Rofel’s framework to include cultural capital that help sex workers perform an East Asia femininity and develop their image as cosmopolitan tempting girls to practice ‘reciprocating desires’ with their non-Chinese clients. The article unfolds as a theoretical exercise in unearthing and understanding the underpinnings of how socioeconomic context impacts our understanding of what qualifies as desirable East Asian femininity. Drawing upon ethnographic research conducted in a high-end bar in South China from the summer of 2015 to the summer of 2017, this article first examines desire and the meanings attached to sex workers’ body capital, and cultural capital that exemplify desirable East Asian femininity. Second, cultural capital explains how desire operates within high-tier heteronormative sex work spaces to construct social identity, which can help sex workers achieve professional success and become a source of personal satisfaction.