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This thesis provides a detailed examination of Theodor W. Adorno’s claim that “after Auschwitz all poetry is barbaric” in light of the greater framework of Adorno’s thinking on post-Holocaust art. Because Adorno takes Samuel Beckett as the exemplary post-Auschwitz artist, I examine two of Beckett’s early post World War II plays – Endgame and Krapp’s Last Tape – insofar as these works embody the task for art after the Shoah. The fundamental thesis of this study is that, for Adorno, art after the Holocaust should portray this catastrophe only indirectly, and that Beckett provides such an oblique aesthetic remembrance. In conclusion I examine the possibility of more direct representations of the Holocaust and determine that the need for aestheticizations of the Shoah is less vital than the need for radical societal reconfiguration – the cultivation of conditions which would prevent the emergence of new Holocausts.

nÃo hà / Esta tese de doutorado considera a crÃtica da racionalidade tÃcnico-cientÃfica e a formaÃÃo do sujeito autÃnomo em Adorno no contexto da sociedade capitalista, com o objetivo de explicitar a dupla funÃÃo da educaÃÃo, no pensamento de Adorno, que se efetiva pelo processo de adaptaÃÃo e de resistÃncia dos indivÃduos à realidade socialmente constituÃda. A adaptaÃÃo à o estÃgio que integra o indivÃduo ao coletivo social e a resistÃncia se configura pelo desenvolvimento de sua capacidade crÃtica para se contrapor ao que a ele se impÃe. Para atingir nosso objetivo analisamos, principalmente, as obras de Adorno: DialÃtica negativa (2009), DialÃtica do esclarecimento (1985), EducaÃÃo e emancipaÃÃo (1995) e Teoria da semicultura (1996). Nessa perspectiva, desenvolvemos a tese com base na racionalidade reflexiva e a racionalidade tÃcnico-cientÃfica. Pela primeira racionalidade se tem a autonomia intelectual do sujeito, mas desvinculada da realidade concreta, a sua subjetividade se efetiva sem as mediaÃÃes histÃricas, à constituÃda de forma abstrata. No caso da segunda racionalidade, na proporÃÃo em que o homem se apropria do saber cientÃfico, menos autonomia ele tem para se conduzir na vida e promover a emancipaÃÃo humana. Essa questÃo à reforÃada pelo processo educacional, agenciado pelo sistema capitalista, para adaptar o sujeito ao padrÃo de comportamento que à conveniente à sua conservaÃÃo. Nele, a cultura se converte em semicultura e a formaÃÃo em semiformaÃÃo, impedindo ao sujeito de se apropriar da cultura para pensar de forma crÃtica e se contrapor Ãquilo que o oprime. Para Adorno, nÃo hà autonomia do sujeito sem o exercÃcio da reflexÃo crÃtica e nem emancipaÃÃo humana enquanto os indivÃduos nÃo recuperarem as suas particularidades. Para isto, ele concebe a educaÃÃo em duas dimensÃes: ela serve para adaptaÃÃo dos indivÃduos à coletividade social e como resistÃncia a toda forma de dominaÃÃo. Fazendo uso da dialÃtica negativa, o desafio da educaÃÃo à promover no sujeito a capacidade de pensar criticamente os conceitos universais a partir de sua nÃo-identidade. / This doctoral thesis considers the criticism of technical-scientific rationality and the formation of the autonomous subject in Adorno in the context of capitalist society, with the objective of explaining the dual function of education, in Adornoâs thought, which is effected by the process of adaptation and resistance of individuals to the socially constituted reality. Adaptation is the stage that integrates the individual into the social collective and resistance is shaped by the development of his critical capacity to counteract what is imposed on him. In order to reach our objective we analyze, mainly, the works of Adorno: Negative dialectic (2009), Dialectics of enlightenment (1985), Education and emancipation (1995) and Theory of Semiculture (1996). From this perspective, we develop the thesis based on reflexive rationality and technical-scientific rationality. By the first rationality one has the intellectual autonomy of the subject, but detached from concrete reality, his subjectivity becomes effective without historical mediations, is constituted in an abstract form. In the case of the second rationality, in proportion as man appropriates scientific knowledge, he has less autonomy to conduct himself in life and to promote human emancipation. This question is reinforced by the educational process, under the influence of the capitalist system, to adapt the subject to the standard of behavior that is convenient for its conservation. In it, culture becomes semi- culture and semiformation training, preventing the subject from appropriating culture to think critically and oppose what oppresses. For Adorno, there is no autonomy of the subject without the exercise of critical reflection or human emancipation as long as individuals do not recover their particularities. For this, he conceives education in two dimensions: it serves to adapt individuals to social collectivity and as resistance to every form of domination. Using the negative dialectic, the challenge of education is to promote in the subject the ability to think critically of universal concepts from their non-identity.