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    Rights statement: The final, definitive version of this article has been published in the Journal, British Journal for the Hisotry of Philosophy, 22 (6), 2014, © Informa Plc

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Adorno, Hegel and dialectic

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Adorno, Hegel and dialectic. / Stone, Alison.

In: British Journal for the History of Philosophy, Vol. 22, No. 6, 2014, p. 1118-1141.

Research output: Contribution to journalJournal article

Harvard

Stone, A 2014, 'Adorno, Hegel and dialectic', British Journal for the History of Philosophy, vol. 22, no. 6, pp. 1118-1141. https://doi.org/10.1080/09608788.2014.952264

APA

Stone, A. (2014). Adorno, Hegel and dialectic. British Journal for the History of Philosophy, 22(6), 1118-1141. https://doi.org/10.1080/09608788.2014.952264

Vancouver

Stone A. Adorno, Hegel and dialectic. British Journal for the History of Philosophy. 2014;22(6):1118-1141. https://doi.org/10.1080/09608788.2014.952264

Author

Stone, Alison. / Adorno, Hegel and dialectic. In: British Journal for the History of Philosophy. 2014 ; Vol. 22, No. 6. pp. 1118-1141.

Bibtex

@article{34dc820a050745aea755f34292dc3ec5,
title = "Adorno, Hegel and dialectic",
abstract = "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 {\textquoteleft}thesis, antithesis, synthesis{\textquoteright}). 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 {\textquoteleft}identity thinking{\textquoteright}, 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.",
keywords = "Adorno, critical theory, dialectic, enlightenment, Habermas, Hegel, nature",
author = "Alison Stone",
note = "The final, definitive version of this article has been published in the Journal, British Journal for the Hisotry of Philosophy, 22 (6), 2014, {\textcopyright} Informa Plc",
year = "2014",
doi = "10.1080/09608788.2014.952264",
language = "English",
volume = "22",
pages = "1118--1141",
journal = "British Journal for the History of Philosophy",
issn = "0960-8788",
publisher = "Routledge",
number = "6",

}

RIS

TY - JOUR

T1 - Adorno, Hegel and dialectic

AU - Stone, Alison

N1 - The final, definitive version of this article has been published in the Journal, British Journal for the Hisotry of Philosophy, 22 (6), 2014, © Informa Plc

PY - 2014

Y1 - 2014

N2 - 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.

AB - 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.

KW - Adorno

KW - critical theory

KW - dialectic

KW - enlightenment

KW - Habermas

KW - Hegel

KW - nature

U2 - 10.1080/09608788.2014.952264

DO - 10.1080/09608788.2014.952264

M3 - Journal article

VL - 22

SP - 1118

EP - 1141

JO - British Journal for the History of Philosophy

JF - British Journal for the History of Philosophy

SN - 0960-8788

IS - 6

ER -