By Christopher Craig Brittain
Theodor Wiesengrund Adorno (1903-1969), the German sociologist and thinker was once one of many highbrow leaders of the post-war Frankfurt tuition. This e-book offers and analyzes Adorno’s writings on theology and faith in a transparent and available demeanour. it really is specific at top point undergraduate and postgraduate scholars, and won't presuppose any familiarity with Adorno. The booklet contains a common creation to Adorno’s notion, and examines his dating with the paintings of Walter Benjamin and Jewish theology, his disagreement with medical positivism (Karl Popper), and his feedback of the “Culture Industry” and beliefs. All of those themes are explored with consciousness to how they interact with modern debates inside of theology. this can be comprehensive through bringing Adorno’s paintings into discussion with significant matters and authors. the amount concludes by way of highlighting a frequently ignored point of Adorno’s writing—his philosophy of music—and how this aesthetic appreciation of the elegant informs modern theological reflection.
“In advanced and infrequently deeply complicated methods, Adorno’s considering was once profoundly educated via theology. whereas conscientiously adhering to the prohibition of pictures, he the entire comparable argued that theology features a utopian aspiration that no real severe idea can do with out. This e-book sticks out as the most lucid and entire reports of the theological strands of Adorno’s pondering. within the absence of confession and after the ‘death of god,’ it testifies to the ongoing philosophical price and relevance of religion.” —Espen Hammer, Temple college
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Extra info for Adorno and Theology (Philosophy and Theology)
Adorno’s approach to theology agrees, therefore, with Marx that, ‘the criticism of religion is the premise of all criticism’; yet, for him, in contrast to Marx, this criticism is not yet complete. Despite the fact that historical materialism has unmasked metaphysical ideas as human constructions rooted in history, and despite the shift in authority from religious truth claims to scientific theory, dogmatism and mystification remain. It is simplistic to declare, as Horkheimer wrote, that ‘God is dead.
38 Tillich’s anthropology describes humans as being both part of history, while at the same standing outside of it. 39 Whereas Milbank’s theological challenge to materialism calls for incorporating it into a Christian ontology, and Tillich’s criticism of socialist politics argues for a concept of human essence, Adorno resists shifting attention away from the complexity of material reality through the deployment of concepts that mask society’s internal contradictions and elusive nature. In his view, the limitations in materialist theory cannot be so easily resolved by the introduction of some mediating concept to mend the rupture between knowledge and matter, subject and object.
32 Adorno follows Hegel in this conviction, devoting his attention to a close scrutiny of both the particularity of an object as it eludes the grasp of philosophy, as well as to the dynamics within the knowing subject. Adorno consistently refuses to resolve the complexities of these dynamics; no form of mediating institution or theoretical apparatus will serve to bring dialectical reflection to an end. 32 Materialism, Theology and the Dialectic of Enlightenment From the perspective of Adorno’s position, Milbank’s theological materialism seeks to bring the dialectic between subject and object to an end, by enveloping the object into a secure context defined by the Christian metanarrative.
Adorno and Theology (Philosophy and Theology) by Christopher Craig Brittain